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THE LOEB CLASSICAL LIBRARY

EDITED BY E. CAPPS, PH.D., LL.D. T.E. PAGE, Litt.D. W.H.D. ROUSE, Lirt.D

CALLIMACHUS

LYCOPHRON ARATUS

@ YADA IAAS *O aster writ ATED HE.

CALLIMACHUS

AND

LYCOPHRON

WITH AN ENGLISH TRANSLATION BY A. W. MAIR, D.Lrrr.

PROFESSOR OF GREEK, EDINBURGH UNIVERSITY

ARATUS

WITH AN ENGLISH TRANSLATION BY G. R. MAIR, M.A.

HEADMASTER OF SPIER’S SCHOOL, BEITH

LONDON: WILLIAM HEINEMANN |

NEW YORK: G. P. PUTNAM’S SONS MOMXXI

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PREFACE

Tuis volume was intended to appear in 1914. The delay occasioned by the war, while it has doubtless enabled improvements to be made in detail, has at the same time made it hard to observe a meticulous consistency.

Such as it is, the hope may be permitted that the book will be found helpful as an introduction to the Alexandrine literature. The scholar will readily understand that the limitations of this series com- pelled us to partial statement where full discussion was desirable ; he will understand, too, that to secure even such statement as we could attempt, we had to study the severest compression. In particular, it may be explained that, to satisfy the limits required for publication, a very considerable amount of work had to be ruthlessly jettisoned. At the same time the translators most cordially and gratefully acknowledge that the Editors of the series have done their utmost, by an unusual concession in the matter of notes, to render the volume useful.

To enumerate the names of the scholars who have at one time or another given us advice on special

v

vi _ PREFACE

points might seem to exaggerate the importance of the book. But, while the translators are alone responsible for their final decisions, they gratefully remember among those who have aided them: the Astronomer Royal, Sir Frank Dyson; Mr. W. T. Vesey ; Mr. E. W. Maunder; the Astronomer Royal for Scotland, Professor Sampson; Professor Cossar Ewart; Professor E. T. Whittaker; Mr. F. J. M. Stratton, D.S.O.; Dr. T. G. Smyly; Professor A. S. Hunt; Professor Burnet; Professor Arthur Platt ; Professor Phillimore ; and among the younger men qui olim memorabuntur, Mr. EK. P. Dickie, M.C., and Messrs. A. and N. Porteous for help in revising the proofs.

To the firm of Messrs. R. & R. Clark we owe our cordial thanks. Mr. William Maxwell has shown a warm personal interest in the progress of the work which is in accordance with the best traditions of Scottish printing. To Messrs. Clark’s accomplished Reader we desire to offer no merely formal acknow- ledgement of the vigilance and scholarship by which the book has been materially improved.

A, W. M. G. R. M.

CONTENTS

I. CALLIMACHUS—

INTRODUCTION :

1. The Life of Callimachus ‘

2. Callimachus and the Alexandrine

Library

3. Works

4. The Maniseripts δῇ the ΒΤ BIBLIOGRAPHY . ς Mes tis bas INTRODUCTION TO δαί δήθ Hymns . Tur Hymns Tue EpigraMs Tue FRAGMENTs:

Aitia ,

The Lock of yaa

Branchus . ,

Epigrams

Galateia .

Grapheum

Hecale

lami .

Fragments of Wheeriain ‘Laestion

Vii

PAGE

136

183 224 230 232 238 238 240 270 800

Viii CONTENTS Il. ARATUS—

INTRODUCTION :

1. The Life of Aratus

2. The Manuscripts .

3. The Scholia .

4, Bibliography INTRODUCTION TO THE Pi mnow ns Tue PHAENOMENA

Ill. LYCOPHRON—

INTRODUCTION : 1. The Life of Bias : 2. Works ; ‘ . The Manuscripts . . The Paraphrases The Scholia . Bibliography ALEXANDRA

D Or ye oo

InpEx oF Proper NAMES

Maps oF THE STARS

ADDENDUM

Bibliography of Lycophron p. 492:

PAGE 359 364 366 366 369 380

ATT 480 488 490 490 492 404.

619 At end

Add Viscount Royston, translation and notes, Cam-

bridge, at the University Press, 1806.

INTRODUCTION

1. Tue Lire or CALLIMmacuus

Our authorities for the life of Callimachus are a notice in Suidas s.v. Καλλίμαχος and various refer- ences in other authors.

Suidas says: “Callimachus, son of Battus and Mesatma, of Cyrene, grammarian, pupil of Hermo- crates of Iasos, the grammarian [an authority upon accents, Gr. Lat. iv. 530 f. Keil], married the daughter of Euphrates of Syracuse. His sister’s son was Callimachus the younger, who wrote an epic, On Islands. So diligent was he that he wrote poems in every metre and also wrote a great number of works in prose. The books written by him amount in all to more than eight hundred. He lived in the times of Ptolemy Philadelphus [reigned 285-247 5.0.1. Before his introduction to that king he taught grammar in Eleusis, a hamlet of Alexandria. He survived to the time of Ptolemy, surnamed Euergetes, and Olympiad 127 [an error, see below], in the second year of which Ptolemy Euergetes began to reign.’

Suidas gives also a notice of his nephew: “ Calli- machus of Cyrene, epic poet, nephew of the preceding son of Stasenor and Megatima, sister of Callimachus.” From this Hemsterhys conjectured that in the first notice also Megatima should be read for Mesatma.

B 1

INTRODUCTION TO CALLIMACHUS

The most probable date on the whole for the birth of Callimachus is czrc. 310 B.c. We learn from Vit. Arat. i. that Callimachus, both in his epigrams and also ev τοῖς πρὸς Πραξιφάνην, referred to Aratus as older than himself. But as they were fellow-students at Athens the difference of age is not likely to have been considerable: we may put the birth of Aratus in 315, that of Callimachus in 310.

Callimachus claimed to be descended from Battus, the founder of Cyrene (Pind. P. iv., v., Hdt. iv. 155 ff.): Strabo xvii. 837 λέγεται δὲ ἡ Κυρήνη κτίσμα Βάττου: πρόγονον δὲ τοῦτον ἑαυτοῦ φάσκει Καλλίμαχος. In any case he belonged to a family of some eminence, and we learn from himself that his grandfather had distinguished himself in military affairs (Epigr. xxiii).

While still a young man he was, along with Aratus, a pupil of Praxiphanes the Peripatetic philosopher (author of treatises On Poetry, On History, ete.), in Athens (Vit. Arat. i., iv., and the Latin Vit, Arat.) probably circ. 287-281.

Subsequently, as Suidas tells us, he was a teacher in Eleusis, a suburb of Alexandria; afterwards he was introduced to the court of Ptolemy Philadelphus, in whose service he continued—apart from occasional excursions—till his death circ. 235 8.6.

The statement in Suidas that Callimachus παρέτεινε μέχρι τοῦ Evepyérov κληθέντος Πτολεμαίου [came to the throne in 247], ὀλυμπιάδος δὲ px’, ἧς κατὰ τὸ δεύτερον ἔτος [271 B.c.] 6 Εὐεργέτης. Πτολεμαῖος ἤρξατο τῆς βασιλείας is manifestly wrong. Merkel proposed to read pA7, ἐ.6. 247. Kaibel makes a more elaborate conjecture, reading «ἤκμασε δὲ ἐπὶ τῆς ὀλυμπιάδος px('> καὶ παρέτεινε. . ὀλυμπιάδος δὲ ρλγ΄, ἧς KTA., i.e. his

2

2 gees 1.5.1...

INTRODUCTION TO CALLIMACHUS

“ floruit ἡ was in Ol. 127 and he survived to the time of Ptolemy Euergetes, Ol. 133. No passage in his works implying a later date than Ol. 133, that was assumed as the date of his death.

But we read in Suidas s.v. ᾿Αριστοφάνης Βυζάντιος εὐνὴν μαθητὴς Καλλιμάχου καὶ Ζηνοδότου: ἀλλὰ τοῦ μὲν νέος, τοῦ δὲ παῖς ἤκουσε. The natural interpretation here (though some would take the last sentence as a chiasmus) is to understand the first τοῦ as Callimachus, the second as Zenodotus; and hence it is sought to be inferred that Callimachus survived Zenodotus, whose death is put circ. 245-235.

Among the more distinguished pupils of Calli- machus were Eratosthenes of Cyrene, Aristophanes of Byzantium, and Apollonius, a native of Alexandria or of Naucratis, but from his sojourn in Rhodes called “the Rhodian.’’ With the last named Calli- machus had a quarrel which, purely literary in its origin, developed into a bitter personal feud, and led to Apollonius withdrawing from Alexandria to Rhodes. In the view of Callimachus the day of the Homeric type of epic was past. That spacious type of poetry must now give place to a poetry more expressive of the genius of the age, the short and highly polished poem, in which the recondite learn- ing of the time should find expression. Apollonius, on the other hand, in his Argonautica sought to con- tinue the Homeric tradition. We are not concerned here to decide the dispute, but we can appreciate the two points of view. To Callimachus it may well have seemed that the long epic, written in the traditional epic language with its set phrases and formulae, could hardly be other than a weak and artificial echo of Homer: it could be no expression

3

INTRODUCTION TO CALLIMACHUS

of the living culture of Alexandria: it could have no originality, nothing individual (Callim. Ep. xxx.). To Apollonius, on the other hand, it might seem that for Callimachus romance was dead; and to him, who deserves to be called the first of the romantics, Callimachus might appear even more truly

The idle singer of an empty day,

lifeless and “wooden” and uninspired: cf. A.P. xi. 275.

The true inwardness of the quarrel may not have been apparent to their. contemporaries or even.to themselves, and it may have seemed to be merely a question of the Small Book v. the Big Book. Athen. ii. 72 a tells us ὅτι Καλλίμαχος 6 γραμματικὸς τὸ μέγα βιβλίον ἴσον ἔλεγεν εἶναι TH μεγάλῳ κακῷ, “that a big book is a big evil.” Even if we accept the modern explanation that this refers merely to a papyrus-roll (βιβλίον) of inconvenient size we have the evidence of Callimachus himself in Hymn. Apoll. ' 105 ff.: “Spake Envy privily in the ear of Apollo: “1 admire not the poet who singeth not songs in number as the sea.’ Apollo spurned Envy with his foot, and spake thus: ‘ Great is the stream of the Assyrian river, but much filth of earth and much refuse it carries on its waters. And not of every water do the Melissae carry to Deo, but of the trickling stream that springs from a holy fountain, pure and undefiled, the very crown of waters.’” It might be fanciful to equate the λύματα (schol. Hymn i. 17 λύματα: καθάρματα) and καθαρή of this passage with the κάθαρμα of Apollonius’ epigram ; but in any cease the schol. on this passage says expressly: ἐγκαλεῖ διὰ τούτων τοὺς σκώπτοντας αὐτὸν μὴ δύνασθαι ποιῆσαι

4.

INTRODUCTION TO CALLIMACHUS

μέγα ποίημα, ὅθεν ἠναγκάσθη ποιῆσαι τὴν Ἑ κάλην. Some have supposed that Apollon. Argon. iii. 932 ff. ἀκλειὴς ὅδε μάντις ὃς οὐδ᾽ ὅσα παῖδες ἴσασιν οἶδε νόῳ φράσσασθαι κτλ. was a second edition insertion intended to refer to those words of Callimachus, the erow being Callimachus, Mopsus being Apollonius himself.

Doubtless Callimachus attributed the attitude of Apollonius to envy; he says of himself: ὁ δ᾽ jewev κρέσσονα Backavins, Epigr. xxiii. 4, ef. Hymn. Apoll. 105; and he wrote a poem called Jdis, “of studied obscurity and abuse on one Ibis, an enemy of Calli- machus: this was Apollonius, who wrote the Argonautica”’ (Suidas s.v. Καλλίμαχος), which served as the model for Ovid’s poem of the same name: Ovid, Jbis, 53 ff. “ Postmodo, si perges, in te mihi liber iambus Tincta Lycambeo sanguine tela dabit. ᾿ Nunc, quo Battiades inimicum devovet Ibin, Hoc ego devoveo teque tuosque modo. Utque ille, historiis involvam carmina caecis: Non soleam quamvis hoc genus ipse sequi. Illius ambages imitatus in Ibide dicar Oblitus moris iudiciique mei.”

To understand the allusion in applying the name Ibis to Apollonius we have only to read the descrip- tion of the bird in Strabo xvii. 823, where he is speaking of the botany and zoology of Egypt: “'Tamest of all is the Ibis, which is like a stork in shape and size, and is of two colours, one storklike [the white or Sacred Ibis], the other all black [the Glossy Ibis]. Every crossing (τρίοδος) in Alexandria is full of them, in some respects usefully, in others not usefully. Usefully, because they pick up all sorts of vermin and the offal (ἀποκαθάρματαλ) in the butchers’ shops and fish-shops (cYorwAra). They

5

INTRODUCTION TO CALLIMACHUS

are detrimental, because they are omnivorous and unclean (παμφάγον καὶ ἀκάθαρτον) and are with difficulty prevented from polluting in every way what is clean and what is not theirs (τῶν ἀλλοτρίων).

Callimachus, as we have seen, abhorred the common path (ΠΕ. xxx. 1f.), and loved the pure spring (H. Apoll. 110f.). So his professed disciple Propertius iii. 1. 1 ff. says: “ Callimachi Manes... Primus ego ingredior puro de fonte sacerdos Itala per graios orgia ferre choros. ... Non datur ad Musas currere lata via... opus hoe de monte Sororum Detulit intacta pagina nostra via.” To Callimachus Apollonius was a treader in the beaten track, a feeder upon the unclean. Himself he would not have poetry to be .

« Like a broad highway or a populous street

‘Or like some roadside pool, which no nice art Has guarded that the cattle may not beat And foul it with a multitude of feet.”

2. CALLIMACHUS AND THE ALEXANDRINE LIBRARY

The statement, so unreservedly made inmany works on Greek literature, that Callimachus succeeded Zenodotus as librarian of the Alexandrian library, would scarcely concern us here were it not that one observes in some recent writing remarks on the position of Callimachus among his contemporaries which proceed on the assumption that the librarian- ship of Callimachus is an ascertained fact.

6

INTRODUCTION TO CALLIMACHUS

The genesis of the statement is briefly this. In 1819 F. Osann discovered in a Plautine MS. in Rome a scholium which professed to be based on a note by one Caecius on the Plutus of Aristophanes. Osann communicated the beginning of this scholium to Meineke, who published it in his Quaest. Scen. Spec. iii. p. 3.

A complete copy of the scholium was published by F. Ritschl in his Die alexandrinischen Bibliotheken, Breslau, 1838, pp. 3-4. The MS. in which it occurs is in the library of the Collegio Romano and is a fifteenth-century parchment codex of Plautus in 4to, designated 4.C.39, containing fifteen plays. The scholium occurs on the page where the Poenulus ends and the Mostellaria begins. It runs thus:

“Ex Caecio in commento comoediarum Aristo- phanis poetae in pluto quam possumus opulentiam nuncupare. Alexander aetolus et Lycophron chal- cidensis et Zenodotus ephestius impulsu Regis — ptolemaei philadelphi cognomento, qui mirum in modum favebat ingeniis et famae doctorum hominum, graecae artis poeticos libros in unum collegerunt et in ordinem redegerunt ; Alexander tragoedias, Lyco- phron comoedias, Zenodotus vero Homeri poemata et reliquorum illustrium poetarum. Nam Rex ille philosophis affertissimus et caeteris omnibus autoribus claris disquisitis impensa regiae munificentiae ubique terrarum quantum valuit voluminibus opera demetrii phalerii phzxa senum duas bibliothecas fecit, alteram extra Regiam, alteram autem in Regia. In exteriore autem fuerunt milia voluminum quadraginta duo et octingenta. In Regia autem bibliotheca voluminum quidem commixtorum volumina quadringenta milia, simplicium autem et digestorum milia nonaginta,

7

INTRODUCTION TO CALLIMACHUS

sicuti refert Callimacus aulicus Regius bibliothecarius qui etiam singulis voluminibus titulos_ inscripsit. Fuit praeterea qui idem asseveret eratosthenes non ita multo post eiusdem custos bibliothecae. hee autem fuerunt omnium gentium ac linguarum quae habere potuit docta volumina quae summa diligentia Rex ille in suam linguam fecit ab optimis interpre- tibus converti. Ceterum pisistratus sparsam prius homeri poesim ante ptolemaeum philadelphum annis ducentis et eo etiam amplius sollerti cura in ea quae nunc extant redegit volumina usus ad hoc opus divinum industria quattuor celeberrimorum et erudi- tissimorum hominum videlicet Concyli Onomacriti atheniei, Zopyri heracleotae et Orphei crotoniatae. Nam carptim prius Homerus et non nisi difficillime legebatur. Quum etiam post pisistrati curam et ptolemaei diligentiam aristarchus adhuc exactius in homeri elimandam collectionem vigilavit. Helio- dorus multa aliter nugatur quae longo convitio cecius reprehendit... Nam ol’ LXXII duobus doctis viris a_pisistrato huic negotio praepositis dicit homerum ita fuisse compositum. Qui quidem zeno- doti et aristarchi industria omnibus praelatam com- probarint, quod constat fuisse falsissimum. Quippe cum inter pisistratum et Zenodotum fuerint anni supra ducentos. Aristarchus autem quattuor annis minor fuerit ipso et Zenodoto atque ptolemaeo.”

The unknown Caecius or Cecius W. Dindorf (Rhein. Mus., 1830, iv. p. 232) proposed to identify with John Tzetzes,

In 1839 J. A. Cramer published at Oxford. his Anecdota graeca e codd. manuscriplis Bibliothecae Regiae Parisiensis. The first of the Anecdota (vol. i. p. 3 ff.) is a short anonymous treatise [epi κωμῳδίας

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INTRODUCTION TO CALLIMACHUS

from cod. 2677, “ written apparently in the sixteenth century” according to the Paris catalogue: but Cramer. notes that “Catalogi autem confector indicare neglexit, interesse quaedam vacua folia inter caetera quae Codice insunt et opusculum nostrum, quod diversa prorsus manu scriptum videtur et aliquantum recentiori: ut aliunde crediderim in unum volumen cum prioribus coaluisse.”” Cramer does not quite accept the identification of Cecius = Tzetzes.

The relative portion of this treatise is as follows: ἰστέον ὅτι ᾿Αλέξανδρος ὁ Αἰτωλὸς καὶ Λυκόφρων ὁ Χαλκιδεὺς ὑπὸ Πτολεμαίου τοῦ Φιλαδέλφου προτρα- πέντες τὰς σκηνικὰς διώρθωσαν βίβλους. Λυκόφρων μὲν τὰς τῆς κωμῳδίας, ᾿Αλέξανδρος δὲ τὰς τῆς τραγῳδίας, ἀλλὰ δὴ καὶ τὰς σατυρικάς..- ὁ γὰρ Ἡτολεμαῖος, φιλολογώτατος ὦν, διὰ Δημητρίου τοῦ Φαληρέως καὶ ἑτέρων ἐλλογίμων ἀνδρῶν; δαπάναις βασιλικαῖς ἅπαντα- χόθεν τὰς βίβλους εἰς ᾿Αλεξανδρείαν συνήθροισεν, καὶ δυσὶ βιβλιοθήκαις ταύτας ἐπέθετο. ὧν τῆς ἐκτὸς μὲν ἀριθμὸς τετρακισμύριαι δισχίλιαι ὀκτακόσιαι, τῆς δὲ τῶν ἀνακτόρων ἐντὸς συμμιγῶν μὲν βίβλων ἀριθμὸς τεσσαράκοντα μυριάδες, ἀμιγῶν δὲ και ἁπλῶν μυριάδες ἐννέα" ὧν τοὺς πίνακας ὕστερον Καλλίμαχος ἐπεγρά- ψατο. ᾿Ερατοσθένει δὲ ἡλικιώτῃ Καλλιμάχου παρὰ τοῦ βασιλέως τὸ τοιοῦτον ἐνεπιστεύθη βιβλιοφυλάκιον. (An edition of this anonymous treatise correct from various MSS. was published by Studemund, Philologus, xlvi. (1886).)

Next in the Rhein. Mus. vi. (1847) H. Keil published from a MS. at Milan, “cod. Ambrosianus C 222 sup. 4. mai. bombycinus, saec. xiii, qui olim Georgii Merulae fuit’’ the Prolegomena to Aristophanes of John Tzetzes. The superscription

9

΄

INTRODUCTION TO CALLIMACHUS

βίβλος ᾿Αριστοφάνους Τζέτζην φορέουσ' ὑποφήτην is

followed by two versions of the Prolegomena, the similarity of which to the scholium Plautinum com- pletely confirms Dindorf’s conjecture. The relative passages in the two versions are as follows :

I. “ Alexander the Aetolian and Lycophron the Chalcidian encouraged by royal bounties revised (διωρθώσαντο) for Ptolemy Phila- delphus the scenic books—I mean the books of Comedy, Tragedy, and Satyric dramas— there being with them and helping in the correction such a librarian of so great a library — Eratosthenes, ὧν βίβλων τοὺς πίνακας Καλλίμαχος ἀπεγράψατο. Alexander corrected the Tragics, Lycophron the Comics. νεανίαι ἦσαν Καλλίμαχος kat’ Epato- σθένης. These revised the scenic books, as the Aristarchuses and Zenodotuses looked over those of the poets.”

II. The second version, after a similar reference to the founding of the library, proceeds to mention the number of books in the two libraries, “ whereof the number in the out- side library was 42,800; in that within the Court and Palace the number of ‘mixed’

* books was 400,000, οἵ simple and unmixed’ books 90,000, ds 6 Καλλίμαχος νεανίσκος ov τῆς αὐλῆς ὑστέρως μετὰ τὴν ἀνόρθωσιν τοὺς πίνακας αὐτῶν ἀπεγράψατο. Eratosthenes, his contemporary, was entrusted by the king with sucha great library. ἀλλὰ τὰ Καλλιμά- χου καὶ τοῦ ᾿Ερατοσθένους μετὰ βραχύν τινα χρόνον ἐγένετο τῆς συναγωγῆς τῶν βίβλων, ὡς

10

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INTRODUCTION TO CALLIMACHUS

μη ἈΝ ΄ Ν ye 3 a ral ἔφην, και διορθώσεως, καὶ ἐπ αὐτου του

Πτολεμαίου τοῦ Φιλαδέλφου.᾽᾿

Thus the Plautine scholium alone names Calli- machus as librarian, and even the phrase “aulicus Regius bibliothecarius’’ does not necessarily imply that he was Chief Librarian. The words, in fact seem rather to be merely a loose translations of the statement in the second version of Tzetzes.

The Prolegomena of Tzetzes can be consulted conveniently in the Appendix to Nauck’s edition of the Lexicon Vindobonense, St. Petersburg, 1867, or in Kaibel, Comicorum Gr. Frag. (Berlin 1899), p. 18 ff.

3. Works

It will be convenient to divide these into two groups. A. Works mentioned by Suidas s.v. Καλλίμαχος.

His list does not profess to be complete: “ among his books are also these.’’ The list runs as follows : 1. The Coming of Io. 2. Semele. 3. Settlements of Argos. 4. Arcadia. 5. Glaucus. 6. Hopes (Ἐλπίδες). Nothing is known of any of these. They may not have been independent works at all, but merely subsections of the Aztia or other works mentioned below.

Suidas then mentions 7. Satyric dramas. 8. Tragedies. 9. Comedies. 10. Lyrics (μέλη). 11. Ibis (see above).

ς Then follows a list of works presumably in prose : 12. Museum. This, of which nothing is known, 11

INTRODUCTION TO CALLIMACHUS

may have been a sub-title of the Pinaces. 13. Tables of all those who were eminent in any kind of litera- ture and of their writings (Ilivaxes τῶν ἐν πάσῃ παιδείᾳ διαλαμψάντων καὶ dv συνέγραψαν) in 120 books. 14. Table and register of dramatic poets chronologically, from the earliest times (Πίναξ καὶ ἀναγραφὴ τῶν κατὰ χρόνους Kal dx ἀρχῆς γενομένων διδασκάλων).

No. 14 is doubtless only a sub-title of No. 13. These tables were a catalogue of the books in the larger Alexandrian Library, z.e. part of the Brycheion near the Museum. — Besides giving a list of an author’s works, this catalogue contained a_bio- graphical sketch of each author. It would seem that the authors were distributed in at least eight classes: Epic and other non-dramatie poets; Dramatic poets; Legislation (this was Pinax No. 3; Athen. 585 Β, νόμον συσσιτικόν... ἀνέγραψε δ᾽ αὐτὸν Καλλίμαχος ἐν τῷ τρίτῳ πίνακι τῶν Νόμων) ; Philosophy (Diog. Laert. viii. 86; Athen. 9562 9); History (Athen. ii. 708); Oratory (Athen. 669 κ Καλλίμαχος ἐν τῇ τῶν “Ῥητορικῶν ἀναγραφῇ); Miscellaneous (τῶν παντοδαπῶν, Athen. 244). The Pinaces gave also the opening words of each book and the number of lines it con- tained (Athen. 2444, 5858; Harpocrat. 5.0. Ἴων).

15. Table of the Glosses and Compositions of Democritus (Πίναξ τῶν Δημοκρίτου γλωσσῶν καὶ συνταγμάτων). 16. Local Month-names (Μηνῶν προσ- ηγορίαι κατὰ ἔθνος καὶ πόλεις). 17. Foundations of Islands and Cities and changes of name (Κτίσεις νήσων Kat πόλεων καὶ μετονομασίαι)δ. Known only from Suidas. 18. On the Riversin Europe. A sub- title of No. 23. 19. On strange and marvellous things in Peloponnesus and Italy. A sub-title ‘of 12

INTRODUCTION TO CALLIMACHUS

No. 24, 20. Ilept μετονομασίας ἰχθύων. 921. Περὶ ἀνέμων. Probably sub-titles of the ᾽Εθ. ’Ovop. (see below). 22. On Birds (IIepi ὀρνέων). This, cited by Athen. 388 p as Ilepi ὀρνίθων, may have been a sub- title of the “E@. Ὄνομ. (see below). 23. On the Rivers of the World (Περὶ τῶν ἐν τῇ οἰκουμένῃ ποτα- μῶν). 24. Collection of marvels in all the earth according to localities (Oavpdtwv τῶν εἰς ἅπασαν τὴν γῆν κατὰ τόπους συναγωγή). This was used by Anti- gonus of Carystus.

B. Works not mentioned in Suidas’ list but known of from other sources.

25. Aetia. 26. Hecale. 27. On Games (Περὶ ἀγώνων). 28. Galatea. 29. Iambi. 30. I'padeiov. 31. Epigrams. 32. The Lock of Berenice (Βερενίκης πλόκαμος) = Catullus Ixvi. 33. Six Hymns. 34. Elegy on Sosibios. 35. ᾿Αρσινόης γάμος, inferred from fr. 196. 36. Branchos. 37. Περὶ λογάδων. 38. Customs of Barbarians.. 39. On the Nymphs. 40. ᾿Εθνικαὶ ᾿Ονομασίαι, or local nomenclature, Athen. 3294 (= fr. 38). To this belonged probably not only the epi μετονομασίας (κατονομασίας ?) ἰχθύων (Νο. 20), but also the Περὶ ἀνέμων (No. 21), the Περὶ ὀρνέων, No. 22 A and the Μηνῶν προσηγορίαι, No. 16 above. On the Rivers of Asia (schol. Ap. Rh. i. 1165). er sub-title of No. 23 above. 42. Πρὸς Πραξιφάνη, Vit. Αγαίΐ i. 48. ὝὙπομνήματα

ἱστορικά,

4. THe mss. oF THE Hymns

All the extant MSS. descend from a Byzantine sylloge which contained the Hymns of Homer,

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INTRODUCTION TO CALLIMACHUS

Callimachus, Orpheus, and Proclus.. A MS. con- taining this collection was brought from Constan- tinople to Venice in 1423 by Ioannes Aurispa (Sandys, Hist. Class. Schol. ii. 36). Neither this MS. nor any immediate copy of it survives, but from it are derived all existing MSS. of the Hymns of

Callimachus.

These MSS. are now divided into three families: -

E, best represented by

m (Schneider S)=Matritensis Bibl. Nat. N 24, written by Constantine Lascaris at Milan in 1464(1454 Schn.), containing Musaeus’ Hero and Leander, Orpheus’ Argonautica and Hymns, the Hymns of Homer and Calli- machus, and a collection of ancient epigrams.

q (Schneider Q)=Mutinensis Bibl. Estensis iii. E 11, written by Georgius Valla of Piacenza, who died in 1499 (Sandys ii. 133). Of this MS. Schneider had only an imperfect colla- tion, which he regrets, “nam codex inter meliores est et proxime accedere videtur ad codicis E [i.e. Parisinus 2763] bonitatem.”’

p= Parisinus suppl. Gr. 1095 (page lost which contained iii. 66-145) olim S. Petri Perusinus (library of S. Pierre de Pérouse (Perugia)).

d (Schneider D)=Laurentianus 32, 45. The part of this MS. which contained Calli- machus is now lost, having been torn out to be printed in the editio princeps of Janus Lascaris, Florence 1494, which now repre- sents the lost MS.

Other MSS. of the E-family are Schneider’s V,

i.e. the MS. from which in 1489 Angelus Politianus 14

INTRODUCTION TO CALLIMACHUS

published his Latin version of the Bath of Pallas (Hymn v.).

Also Schneider's Εἰ, 2.6. Parisinus 2763, written in the fifteenth century, and containing Orpheus’ Argonautica and Hymns, the Hymns of Callimachus with marginal scholia, .Homerizc Hymns, Moschus’ Amor Fugitivus (Ἔρως Δραπέτης), Musaeus’ Hero and Leander, Hesiod’s Works and Days, Shield, and Theogony, Theocritus’ Idylls. This is the only MS. which places the Bath of Pallas after the Hymn to Demeter.

A, best represented by

a(Schneider A) = Vaticanus 1691, fifteenth century, containing Apollonius Rhodius’ Argonautica with scholia, Orpheus’ Argonautica and Hymns, and the Hymns of Callimachus ;

also by Vaticanus 36 (Schneider B), fifteenth century ; Venetus Marcianus 480 (Schneider C), which be- longed to Cardinal Bessarion and was written by Joannes Rhosus; Urbinas 145 (Schneider K), end of fifteenth century.

F, represented by

r=Athous Laurae 587 (in the Laura monastery on M. Athos), fourteenth century.

f (Schneider F)=Ambrosianus B 98, fifteenth century, containing Apollonius’ Argonautica with scholl., Homer’s Batrachom., Herodotus’ Life of Homer, Hom. Hymns, and. Calli- machus’ Hymns, ete.

15

BIBLIOGRAPHY

Editio princeps: Joannes Lascaris, Florence, 1494 (with

scholia). Aldina, Venice, 1513. Frobeniana, Basel, 1532. Vascosiana, Paris, 1549. Robortelli (Ὁ), Venice, 1555. H. Stephanus in Poet. Gr. principes heroici carminis, Paris, 1566 (with the Epigrams). Benenatus, Paris, 1574. H. Stephanus, Paris, 1577 (with Frischlin’s translation). Bonaventura Vul- canius, Antwerp, 1584. Anna Dacier (Faber) ; ΄ Paris, 1675.

J. G. Graevius, Utrecht, 1697 (with Bentley’s collection of fragments, and Spanheim’s commentary). Thomas Bentley (?), London, 1741. Stubelius, Leipzig, 1741. Bandinius, Florence, 1763-1764 (with versions in Latin and Italian). J. A. Ernesti, Ley- den, 1761 (with the fragments and Spanheim’s com- mentary). Loesner, Leipzig, 1774. de la Porte du Theil, Paris, 1775. Petrucci, Rome, 1795, 1818. W. Bilderdijk, Amsterdam, 1808. C. J. Blomfield, London, 1815 (an abbreviated Ernesti). Volger, Leipzig, 1817. Boissonade, Paris, 1824. August Meineke, Berlin, 1861, ‘‘ omnes longo post se inter- vallo reliquit” (Schneider). O. Schneider, Leipzig, 1870-1873.

Hymns and Epigrams, .Wilamowitz-Moellendorf, Berlin, 1882!, 18967, 1907%, Inni di Callimaco su Diana e sui Lavacri, di Pallade, Recensione, Traduzione e commento, C. Nigra, Turin, 1892.

Translations : German—Ahlwardt, Berlin, 1794 ; Schwenk,

16

Bonn, 1821, Stuttgart, 1833. Italian—Hymns iii. and v., C. Nigra (see above).

BIBLIOGRAPHY |

The Lock of Berenice, O. Nigra, Milan, 1879, S. Scalzi, Bergamo, 1895.

English—J. Banks (verse by Tytler), London, 2 1879.

Trans. of the epigrams by A. Hauvette (see below). Scholia: G. Reinecke, De scholiis Callimacheis, Diss. Halenses ix. 1-65 (1888).

Other Literature: A. F. Naeke, De Call. Hecale, Bonn, 1829. M. Haupt, Emendationes Callimacheae, Berlin, 1859.

Dilthey, Analecta Callimachea, Bonn, 1865.

W. Weinberger, Kallim. Studien, Vienna, 1895.

K. Kuiper, Studia Callimachea, Leyden, 1896, 1898.

** Kallimachos und Kyrene,” E. Maass in Hermes 25 (1890), Studniczka in Hermes, 28 (1899).

Aug. Rostagni, Poeti Alessandrini, Turin, 1916, pp. 253-327.

“‘ Die Locke der Berenike,” Wilamowitz-Moellen- dorff, Reden τι. Vortriige, Berlin, 1901, p. 195 ff.

Ph. E. Legrand, ‘‘ Pourquoi furent composés les Hymnes de Callimaque,” Rev. d. Et. ane. 1901. C. Caesi, “Stud. Callimachei,” in Studi ital. di Filol. class. vii. p. 301 ff., Florence, 1902.

A. Ludwich, Callimachea, Konigsberg, 1907.

A. Hauvette, ‘‘ Les Epigrammes de Callimaque.” Etude critique et, litteraire accompagnée d'une traduction, Rev. d. Et. gr. 1907, and Paris, 1907.

New Fragments: 1. Gomperz, Aus der Hekale d. Kallim., Vienna, 1893; I. Nicole, Rev. d. Et. gr. 1904; A. Puech, ibid. 1910; K. Kuiper, ibid. 1912 and 1916; P. Graindor, Musée Belge, 1911.

INTRODUCTION TO CALLIMACHUS’S HYMNS

I

As a literary form the Callimachean Hymn is the descendant of the Homeric. That Callimachus wrote his Hymns with a practical purpose, to be recited on real occasions of public or semi-public ceremony, is a very general assumption of modern scholarship. Thus Suse- mihl, Geschichte d. griech. Litt. in d. Alexandrinerzeit, i. 358: ‘Sie waren ohne Zweifel bestimmt bei festlichen Gelegenheiten declamirt zu werden”; and to the same effect Couat, La Poésie alexandrine, p. 198: ‘* Les allusions directes quis’y trouvent prouvent qu’ils étaient composés pour une récitation publique, en vue de circonstances déterminéges. Ils ont le plus souvent pour objet de célébrer dans une féte religieuse, sous le nom d'une divinité, la grandeur du prince et la gloire de son régne.” As to the truth of the assumption one may be permitted to be sceptical, and our scepticism is rather increased by the poverty of the arguments adduced in its favour, and the diversity of the theories advanced as to the particular festival contemplated in a given Hymn. It is, moreover, to be remembered that a poem not intended for ceremonial performance may be none the less alive and pertinent to real events. It is difficult to see how Tennyson’s Ode on the Death of the Duke of Wellington would gain either in poetic merit or in historical value if we knew it to have been actually performed in the Abbey ; and it would be a matter rather of personal curiosity than of literary

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INTRODUCTION TO THE HYMNS

interest to discover that Mr. Bridges’ Elegy on a Lady was sung by a choir of maidens at a real funeral.

Il.—Hymwn I. To Zeus

After announcing his theme—the praise of Zeus—the poet refers to the rival claims of Crete and Arcadia to be the birthplace of Zeus. The Arcadian claim is preferred —Cretans are always liars (1-9). Zeus was born in Arcadia (10-33), thence he was conveyed by Neda to the Cretan cave, where he was cradled by Adrasteia, attended by the Dictaean Meliae, suckled by the she-goat Amaltheia, and fed on honey by the Panacrian bees, while the Curetes danced round him to protect him from Cronus (33-53). The mention of the Dictaean Meliae implies that the cave is on Dicte (cf. Arat. 33), not on Ida. The cult of the Idaean cave seems to have superseded that of Dicte, from perhaps 800 B.c. (ef. A. B. Cook, Zeus, i. 150). Zeus speedily exhibits precocious powers, and his elder brothers ungrudgingly yield to him the sovereignty of Heaven (53-59). His supremacy is due to his own prowess, not, as the old poets fabled, to the casting of lots (60-67). Zeus has all the attributes of the supreme king. The king of birds is his messenger, the kings of men derive their power from him, ἐκ δὲ Διὸς βασιλῆες = Hesiod, Th. 96, they are his peculiar care, above all Ptolemy (67-91). The Hymn ends with the χαιρέτισμα, which is the Prayer proper (92-97).

As to the date and destination of the poem, the idea of Richter that it was written for the accession of Ptolemy Philadelphus in 285 8.0. is rejected on the ground that the poem in no way suggests a coronation hymn. A conjecture which finds more favour is that lines 58f., which tell of the elevation of Zeus over his older brothers, allude to the circumstances of Ptolemy’s accession, Ptolemy Soter left five sons of whom Philadelphus was the youngest (Justin. xvi. 2. 7). There is no reason to suppose that they accepted Ptolemy’s elevation with equanimity, nor was their fate such as to make any reference

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INTRODUCTION TO THE HYMNS

to them a happy one. Recovery of the Egyptian throne was doubtless the ultimate objective of the stormy career of Ptolemy Ceraunus, who left Egypt for the court of Lysimachus of Thrace, where with Arsinoé II. he compassed the death of the crown prince Agathocles ; went thence to Seleucus whom he accompanied to Corupedion (281 8.0.) where Lysimachus fell; next assassinated Seleucus and became king of Thrace, but shortly after (280 8.0.) fell in a battle with the Gauls (Justin. xxiv. 3. 4. His brother Meleagrus who succeeded him was almost immediately deposed. As for the remaining brothers, Pausan. i. 7. 1, after mentioning the marriage of Philadelphus to Arsinoé 11., says: δεύτερα δὲ ἀδελφὸν ἀπέκτεινεν Apyatov ἐπιβουλεύοντα ws λέγεται. .. ἀπέκτεινε δὲ καὶ ἄλλον. ἀδελφὸν γεγονότα ἐξ Εὐρυδίκης, Κυπρίους ἀφιστάντα αἰσθόμενος. It is argued, then, that the Hymn belongs to a time when his brothers had not yet made any move against Philadelphus. But it is difficult to assert that there was any time after the elevation of Ptolemy when their hostility was not obvious. Clearly, too, the reference, if reference there be, may just as well be an admonition, reproving their hostile attitude by appealing to the example of Zeus and his brothers. Wilamowitz, Textgeschichte d. griech. Bukol. p. 55, who thinks it un- deniable that lines 58f. allude to Ptolemy’s succession, considers that the poem is dated by the absence of any reference to the marriage of Ptolemy and Arsinoé II. Couat dated it 280-275. Kaibel on certain metrical grounds put it later than III., V., VI., but earlier than If. and IV.

The preference given to the Arcadian tradition regard- ing Zeus is made by E. Maass, Hermes xxv. (1890), the basis of a theory of the destination of the poem. We have to do, he says, with a contamination of an originally purely Arcadian (Peloponnesian) saga with an originally purely Cretan saga in such manner that the Arcadian (Peloponnesian) is preferred. Now in the time of Battus II., circ. 570, we hear of a large accession of colonists from all parts of Greece to Cyrene (Herod. iv. 159), and in the

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INTRODUCTION TO THE HYMNS

time of Battus III. troubles, doubtless due to this immigra- tion, caused the Cyreneans to apply to Delphi. On the advice of the oracle they asked Mantinea in Arcadia for a commissioner to arrange their affairs. The Mantineans sent Demonax as καταρτιστήρ, who distributed the popula- tion in three phylae: 1. Theraeans and perioeci. 2. Peloponnesians and Cretans.- 3. All islanders (νησιῶται) (Herod iv. 161). _Maass argues that the Peloponnesian- Cretan contamination of the Zeus tradition arose in the 2nd Cyrenean phyle, and for a symposium of private Bey belonging to that phy/e the Hymn was written.

aass theory is entirely unnecessary. Everything points to the original Greek settlers of Cyrene having come from the Peloponnesus (Arcadia-Taenarus), partly direct, partly by way of Crete. Thus from the first the Cyrenean settlement would have been precisely of the type which Maass desiderates and finds in the later 2nd phy/e.

Ill.—Hymwn II. To Apotto

As to the destination of this Hymn, Couat, p. 235, Susemihl i. p. 361, Maass, Hermes xxv. (1890), agree that it was written for the Carnean festival of Apollo at Cyrene. Maass, it is true, is somewhat troubled by the ‘‘ Delian” palm. But he gravely conjectures that a scion of the Delian tree was grown in Cyrene and he appeals to Hehn, Kulturpflanzen, p. 224, to show that the palm is easily transplanted. Most readers will probably feel with Malten (Kyrene, p. 52, n. 1) that the conjecture is “zu gesucht!” We entirely agree with Malten—though not quite on the same grounds—that’‘‘ obwohl er also von den kyrendischen Karneen handelt, hat Kallimachos seinen Hymnus so wenig als ein sacrales Gedicht fiir Kyrene gedichtet wie Goethe die Walpurgisnacht fiir den Brocken.”

The speaker throughout is the poet, and the occasion imagined is the epiphany of the God. ‘To-day Apollo is to visit his temple. Ere yet the God veritably comes, we perceive the signs of his approach in the quivering of the

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holy laurel, in the trembling of the shrine. It is time for the profane to withdraw. Apollo is at the gate—the Delian palm bows to do him homage, the ery of the swan, Apollo’s sacred bird, is heard on high. Let the doors of themselves roll back! Let the young men declare his praise with voice and harp! To see Apollo is not given unto all: it is the proof and promise of the Elect. That proof and that promise shall be ours. Now Apollo is present in his temple—let the youths sing his praise: so shall their days be long in the land which Apollo gave unto their fathers (1-15). Now the youths raise their song in honour of Apollo. Be silent, all ye faithful, and hearken to that Paean which wins Thetis from her mourning and stays the tears of Niobe—whose monumental grief still pro- claims the sorrow and the sin of euvy, of war with Heaven. Against Heaven, against my king: against my king, against Apollo! But they who sing the praise of Apollo shall have their reward (16-29). Rich in gold is Apollo, ever beautiful and ever young, his unshorn locks shed dews of healing wheresoever he goes. He is the pattern and patron of the Archer, the Poet, the Prophet, the Physician, nay he is the Pastoral God (Nomios) as well, ever since upon earth he did such service for Admetus. Lastly, he is the Founder of Cities, ever since as a child of four years he built the Altar of Horns in Delos (29-64). Under his guidance was Cyrene founded (65 ff.). Lines 65-96 are occupied with the story of Cyrene, 97-104 with the origin of the cry Hié Paean. Finally 105-113 contain the remarkable parable of Envy.

The schol. on v. 106 says: “ In these words he rebukes those who jeered at him as not being able to write a big poem: which taunt drove him to write the Hecale.” It is generally assumed that Phthonos represents Apollonius Rhodius and Apollo perhaps Ptolemy. There isa striking parallel to v. 106 in Apoll. Rh. iii. 932 f. ἀκλειὴς ὅδε μάντις, ὃς οὐδ᾽ ὅσα παῖδες ἴσασιν | olde νόῳ φράσσασθαι. But into the thorny chronology of the quarrel of Callimachus and Apollonius we cannot here enter. We can only say dogmatically that there is no real difficulty in the syntax

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of οὐδ᾽ ὅσα : that the construction intended is ὅσα πόντος ἀείδει, not ἐστί or the like: that πόντος is the sea, not the Euxine, as Mr. Smiley, Hermathena xxxix. (1913), following Voss, conjectures: and the ‘ Assyrian river” is, as the schol. says, the Euphrates, not a river—Halys or Iris—in Leucosyria (Smiley, /.c.).

For the student who is interested in the relations of Callimachus and Apollonius we append a list of passages in which he may find, as he 5 et coincidence or “versteckte Kritik”: Call. H. i. 15=A. i. 129; A. ii. 79=A. i. 481; H. ii. 96=A. ii. 711 f.; HA. ii. 106=A. iii. 9382 f.; H. iii. 45=A. iii. 881; H. iii. 108=A. i. 997; H. iii. 176=A. iii. 1344; H. τ}. 182=A. iv. 961; Call. Hee. i. 1. 12=A. iv. 2173 Hec. i. 2. 11=A. i. 1773 Hee. 4—A. 1.972; Hee. 5=A. i. 1116; Hee. G=A. iii. 277; Hec. 19=A. iii. 1226; Call. fr. incert. 9(a)=A. iv. 1717; 9(b)=A. ii. 1094; 21=A. iv. 1823; 64=A. i. 798 ; 65= A. i. 1309; 112=A. iv. 1614.

As to the date of the poem it is agreed that it must belong to a period when Egypt and Cyrene were friendly, say 258-247 B.c. — In vv. 26 and 27 Callimachus speaks of “τὴν king” in the singular. Now we know from official documents that from 267/6 to 260/259 Ptolemy had as co-regent a son named Ptolemy. It is pretty generally agreed that this son was none other than the future Euergetes (Ptolemy III.), the reason for the dis- appearance of his name from 260/259 being that by his betrothal to Berenice, daughter of Magas, he became virtual king of Cyrene (see introd. and notes to the Lock of Berenice), If this is right, then the Hymn cannot be earlier than 258 p.c. Malten (Kyrene, p. 51) says that if the war between Ptolemy and Cyrene, of which Polyaen. viii. 70 speaks, is rightly placed by Niese in 250-247, then the poem cannot be later than 250. The words ἡμετέροις βασιλεῦσι v. 68 are much disputed. Who are “‘ our kings”? It seems natural to understand the Battiadae, to whom as a matter of fact the promise was made (oracles in Herod. iv. 155, 157 and Diodor. viii. 29), and so the words are understood by Maass and Studniczka. On the other

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INTRODUCTION TO THE HYMNS

hand it is pointed out that the Battiad rule came to an end with the fall of Arcesilas IV. somewhat between 460 and 450 s.c. Hence it is more usually supposed that the reference is to the Ptolemies generally or more particularly to Philadelphus as king of Egypt and Euergetes as king in Cyrene. hte

The schol. on v. 26 has βασιλῆι] τῷ Πτολεμαίῳ τῷ Ἐῤεργέτῃ" διὰ δὲ τὸ φιλόλογον αὐτὸν εἶναι ὡς θεὸν τιμᾷ. This is accepted by Studniczka who, proceeding on the equation Apollo= Ptolemy, thinks the king referred to must be young, i.e. not Philadelphus but Euergetes. But Studniczka goes farther. He holds that the scene of Cyrene’s lion-slaying was originally Thessaly and that tradition was accepted by Callimachus in the Hymn to Artemis 206-8: between that Hymn-.and the Hymn to Apollo a new version arose which transferred the scene to Libya: this was an invention of Callimachus intended to represent Cyrene as Berenice, daughter of Magas: the lion is Demetrius ὁ καλός whom Berenice slew: and the date of the poem is 247 when Cyrene was united to Egypt by the marriage of Euergetes and Berenice.

IV.—CyRENE

1. The legend of the nymph Cyrene was told in the Eoeae of Hesiod (schol. Pind. P. ix. 6=Hes. fr. 149) from whom Pindar tells the story in P. ix. Cyrene, daughter of Hypseus, is seen by Apollo struggling with a lion near Mount Pelion. In accordance with the prophecy of Cheiron Apollo carries her to Libya where she becomes mother of Aristaeus and eponym of the city of Cyrene. According to Acesandrus of Cyrene the king of Libya at the time was Eurypylus, whose land was being ravaged by a lion. LEurypylus offered his kingdom as a reward for slaying the lion. Cyrene, having performed the feat, received the kingdom. She bare two sons, Autuchus and Aristaeus (schol. Apoll. Rh. ii, 498). According to Phylarchus she came to Libya μετὰ πλειόνων. When her company were sent out to 94.

INTRODUCTION TO THE HYMNS

hunt she went with them, slew the lion and received the kingdom. She bare to Apollo two sons, Autuchus and Aristaeus. Autuchus remained in Libya, Aristaeus went to Ceos (schol. Apoll. Rh. 1.4.) Apollonius’s account in ii. 500 ff. does not mention the slaying of the lion. To Nonnus she. is essentially the lion-slayer (λεοντοφόνος) 27, 263; 25, 181}; 45, 21; 46, 238, ete:

2. The story of the foundation of Cyrene is. told in Pindar, P. iv., Herod. iv. 145 ff., Lycophron 886 ff., Apoll. Rh. iv. 1232 ff. The Argonauts on their way home were driven by the wind into the Syrtes, from which they carried their ship overland for twelve days and nights to Lake Tritonis. From this they found no outlet to the sea, till Triton appeared to them, in guise of Eurypylus, son of Poseidon, who, in return for the gift-of a tripod, presented Euphemus with a clod of earth and showed them the way out. The clod, which was the earnest of the possession of Libya, fell overboard and. landed at Thera. Medea declared that (1) had Euphemus taken the clod home to Taenarus in Laconia, then, in the course of the great migrations from the Peloponnesus in the fourth generation, his descendants would have colonized Libya ; (2) as it is, Euphemus will go with the Argonauts to Lemnus where in wedlock with a Lemnian wife he will wag descendants who will come to Thera, whence Battus will lead a colony to Libya and so in the seventeenth generation fulfil Medea’s prophecy.

The fulfilment came about in this way. The descend- ants of Euphemus were driven from Lemnos by the Pelasgians, and came to Laconia where they settled on Taygetus. On the ground of their ancestry they were admitted to citizenship at Sparta, but when they aspired to the kingship they were thrown into prison, from which they escaped again to Taygetus. At this time Theras (see Η. ii. 74n.) was preparing to lead a colony to Calliste (Thera), and he took with him a party of the Euphemid refugees. Finally, by order of the Delphic oracle (for details see Herod. iv. 150 ff.), Battus sets out for Libya with a party of colonists. They reach Plateia, an island

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INTRODUCTION TO THE HYMNS

off the coast of Cyrenaica, where they stay for two years. Things going badly with them, they consult Delphi and learn that they must proceed to Libya itself. They cross to the mainland and settle for six years in Aziris (Azilis), τὸν νάπαι κάλλισται συγκληίουσι (Herod. iv. 157, ef. Callim. H. ii, 89). In the seventh year the Libyans conduct them westward, passing Irasa by night, until they reach the κρήνη ’Amé\Xwvos where they settle.

Here was the ‘ Hill of Myrtles,” from which Apollo and Cyrene watched the Theraeans dancing with the Libyan women—the Myrtussa of Callimachus ii. 91, the Μυρτώσιον αἷπος of Apoll. Rh. ii. 505. Smith and Porcher, Discoveries at Cyrene (1864), record an inscription (No. 13) found near the temple of Apollo at Cyrene which is dedicated ᾿Απόλλωνι Μυρτώῳ, and they remark (p. 27) on the abundance of myrtles in the place at the present day. Here, too, was the imagined scene of the slaying of the lion by Cyrene (ef. Malten, Kyrene, p. 56).

V.—Hvymn III. - To Artemis

. According to Susemihl (i. 360) the one thing certain

about the date of this Hymn is that it was written after 277 B.c., because lines 251-258 presuppose the invasion of Asia Minor by the Gauls in 278/7 B.c., and their raid upon the Ionian towns (Pausan. x. 32. 4), when according to the dubious story of the Rhodian Cleitophon Ephesus was betrayed to them (Plut. Paradl. 15, Miller, #. H.G. iv. 967). The assumption is a common one, but without the slightest foundation. Callimachus refers to the burning of the temple of Artemis at Ephesus by the Cimmerians under Lygdamis in the seventh century (Strabo i. 61, Herod. i. 15). To see in this a covert allusion to the Celts as Couat and others do is a perfectly gratuitous extravagance.

Gercke, Rhein. Mus. xlii. (1887), p. 273 ff., sees in v. 130 ff. an allusion to the two Arsinoés who are the elvdrepes and γαλόῳ : elvdrepes because Philadelphus, the husband of Arsinoé I., and Ceraunus, the husband of Arsinoé II.,

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INTRODUCTION TO THE HYMNS

were (half) brothers, and γαλόῳ because Arsinoé I. was the wife while Arsinoé II. was the sister of Philadelphus. This would date the Hymn previous to the repudiation of Arsinoé I. and Philadelphus’s marriage to Arsinoé II. Couat, on the other hand, holding that it was written for the festival of Artemis at Ephesus, dates it between 258 and 248 B.c.

E. Maass, Hermes xxv. (1890), propounds a theory for which there is absolutely nothing to be said, namely, that it was written for-the Artemis festival of the Third Phyle at Cyrene, which, as we have seen, was made up of the Νησιῶται. It is enough to say here that there is not an atom of evidence that the Third Phyle had anything to do with Artemis, and the “ surprising fact” from which his theory starts, namely, that Artemis is attended by a choir of Ocean nymphs, is of all things the least surprising. In Homer, Od. vi. 105, Artemis is attended by the nymphs, and though they are there said to be daughters of Zeus, the far more fundamental doctrine is that the nymphs are daughters of Ocean. They are the female counterpart of the Rivers (Ilorauol)—see Hesiod, Theog. 337 ff., whose doctrine is followed by Callimachus in Hymn i. 35f. And if the choir of Artemis here needs such a desperate apology, how shall we apologize for Apollonius who (iii. 881 ff.) like Callimachus makes her attended by the nymphs of Amnisus, who are at any rate grand-daughters of Oceanus ?

Maass holds that the poem must belong to a time when Alexandria and Cyrene were friendly, thus at earliest circ. 260 B.c. Kaibel on metrical grounds would put it earlier than any of the Hymns except vi. The early date for which Gercke argued is accepted by Studniczka, who thinks the humble role assigned to Cyrene in this Hymn implies a time when Alexandria and Cyrene were on such unfriendly terms that a court poet could not well occupy himself with the latter.

The lines referring to Cyrene have been the subject of much dispute: καὶ μὴν Κυρήνην éraplocao, τῇ ποτ᾽ ἔδωκας | αὐτὴ. θηρητῆρε δύω κύνε, τοῖς ἔνι κούρη | Ὑψηὶς παρὰ τύμβον ᾿Τώλκιον

27

INTRODUCTION TO THE HYMNS

ἔμμορ᾽ ἀέθλου (206-8). The “ Iolcian tomb,” according to the schol., is the tomb of Pelias. Studniczka follows Spanheim in thinking that ἔμμορ᾽ ἀέθλου refers to Cyrene’s slaying of the lion. Meineke thought the reference was to a hunting contest at the funeral games of Pelias. Malten, Kyrene, p. 53, says, ‘‘ DaB der τύμβος ᾿Ιώλκιος, wo Kyrene an Wettspielen teilnimmt (ἔμμορε, sie ist also nicht die einzige, die dort wettkimpft!), ein Hinweis auf die Grabspiele zu Ehren des Pelias sei, ist eine aus der Natur der Sache ergebende Folgerung Meinekes und Vahlens. Da8 in Wettspielen, an denen mehrere beteiligt sind, kein Léwenkampf figurieren kann, ist ebenso natiirlich. Also besteht Kyrenes Kunst hier in einem Wettlauf inbinnen (rots ἔνι) ihrer Hunde. Dariiber kann man sich wundern, - aber dié Worte besagen dies und nichts anderes.” But, apart from the fact that the freak race suggested receives no sort of support from such expressions as Hor. Ep. i. 18. 50 f. cum valeas et vel cursu superare canem, not even Malten’s authority can compel us to assign an im- possible meaning (1) to τοῖς ἔνι, (2) to ἔμμορε, and (3) to ἀέθλου. ἔμμορ᾽ ἀέθλου means “* won the prize,” and only on that assumption is τοῖς ἔνι, ‘* with which,” perfectly natural Greek. Whether the contest was part of the funeral games of Pelias is of course a totally different question.

VI.—Hymn IV. To Detos

._ For dating this Hymn we have the references in the prophecy of Apollo to the extent of the dominion of Ptolemy Philadelphus (165-170) and to the Gauls (171- 188). | Apollo, prophesying of Philadelphus, says, ‘‘ beneath whose crown shall. come—not loth to be ruled by a Macedonian—both continents and the lands which are set in the sea, far as where the limit of the earth is and again whence his swift horses carry the sun.” We are immedi- ately reminded of the more detailed account of Ptolemy’s dominion in the xviith Idyll of Theocritus, the Ε γκώμιον els Ἰ]τολεμαῖον, where we read, 86 ff. : 28

INTRODUCTION TO THE HYMNS

καὶ μὴν Φοινίκας ἀποτέμνεται ᾿Αρραβίας τε καὶ Συρίας Λιβύας τε κελαινῶν 7’ Αἰθιοπήων. Παμφύλοισί τε πᾶσι καὶ αἰχμηταῖς Κιλίκεσσι σαμαίνει, Λυκίοις τε φιλοπτολέμοισί τε Kapeol, καὶ νάσοις Κυκλάδεσσιν, ἐπεί οἱ νᾶες ἄρισται πόντον ἐπιπλώοντι, θάλασσα δὲ πᾶσα καὶ αἷα, καὶ ποταμοὶ κελάδοντες ἀνάσσονται ἹΤτολεμαίῳ.

Into the question of the mutual relations of Theocritus and Callimachus we cannot here enter. Theocritus in his Encomium speaks of Arsinoé II. as still alive, which dates the poem before 270 B.c. Wilamowitz puts it during the First Syrian War—“ als der Krieg gegen Syrien, der 274 begonnen hat, guten Fortgang nahm, aber noch im Gange war” (Textgeschichte d. gr. Bukol. p. 152). If we assume the year 271 B.c., the year in which that war ended, as the date of the Hymn to Delos, the dominion of Phil- adelphus at that date would sufficiently justify the words of Callimachus. It included, outside Egypt, Coele Syria (recovered about 280), Lycia, Caria, Miletus, the island of Cyprus, and the Cyclades.

The reference to the Gallic invasion (see notes on the passage) would suit the supposed date very well. The schol. on v. 175 says: “‘ Brennus, the king of the Gauls, gathered together the Celts and went against Pytho, wishing to plunder the treasures of the god. But when they approached, Apollo destroyed most of them by hail. A few survived, and one Antigonus, a friend of Ptolemy Philadelphus, procured them to serve him as mercenaries, Ptolemy wanting such an army at the moment. But they were equally eager to plunder his treasures. Knowing this he arrested them and brought them to the so-called Sebennytic mouth of the Nile where he drowned them. This is the ‘common struggle’ which he prophesies.” Some regard the Antigonus mentioned above as the king - of Macedon, others as merely a recruiting agent. The account of the incident in Paus. i. 7. 2 is: ‘* When Ptolemy was preparing to repel the aggression of Magas he procured mercenaries, among them four thousand Gauls. Finding that these were plotting to seize Egypt,

29

INTRODUCTION TO THE HYMNS

he conducted them over the river to a desert island, where they perished by each other’s hands and by hunger.”

It should be remembered, further, that from 308 B.c. there existed the Confederation of the Islanders — Τὸ Κοινὸν τῶν Νησιωτῶν --- under the hak tae of Egypt and having its headquarters at Delos. See Dittenberger, | Orient. gr. Inser. Nos. 25, 40, 67, Syll.2 Nos. 202, 209, 223, 224, 471, 588. The president of the Confederation (vnciapxos) was nominated not by the Islands but by Egypt.

VII.—V. Tue Bars or Patnas

No one has detected in this poem any reference to con- temporary events. It shares with Hymn vi. the peculiarity of being written in the Doric dialect, while it alone forsakes the heroic for the elegiac metre. On Kaibel’s metrical theory it would come third in date, after vi. and iii. As to its destination, Susemihl holds that it was written to the order of the Argives for a festival of Pallas in that city. That is the view also of F. Spiro, ‘‘ Prolog und Epilog in Lykophrons Alexandra,” Hermes xxiii. (1888) Ρ. 194 #f., who holds further that it belongs to a period when such commissions were necessary for Callimachus, the period which he pictures in Epigrams xxviii., xxxiv., xlvii., when he was living as a poor schoolmaster in Eleusis, before his introduction to the Alexandrian court. He regards v. 56, μῦθος δ᾽ οὐκ ἐμὸς ἀλλ᾽ érépwy,” as the announce- ment by the poet of an artistic dogma which. he was after- wards to express in less simple language in the Aitia: Bpovray δ᾽ οὐκ ἐμὸν ἀλλὰ Διός, frag. incert. 146 (490). In v. 140 ff. he detects a “‘ versteckte Kritik”’ of Lycophron, Alex. 1474 σώζων παλαιὰν Βεβρύκων παγκληρίαν, which the Hymn therefore according to Spiro presupposes.

It was the custom, we are told by the schol. on v. 1, . for the women of Argos on an appointed day to carry the image of Athena and the shield of Diomede to the river Inachus and there to wash them. The image is the Palladium carried off from Troy by Odysseus and Diomede

# «*T cannot tell how the truth may be; I say the tale as ‘twas said to me,” Scott, Lay of the Last Minstrel, ii. 22.

30

INTRODUCTION TO THE HYMNS

and by the latter brought to Argos. The shield of Diomede was dedicated by him in Athena’s temple, ef. Pausan. ii. 24. 2, who mentions a temple of Athena Oxyderces on the Acropolis at Argos dedicated by Diomede in memory of the day when Athena took the mist from his eyes that he might discern God and man (ii. v. 127 f.).

For the widespread custom of annually bathing the holy image we have to compare the Athenian Plynteria (Xen. Hell. i. 4. 12, Plut. Alc. 34), also Pausan. ii. 10. 4 where, speaking of the temple of Aphrodite at Sicyon, he says ἐσίασι μὲν δὴ és αὐτὸ γυνή Te νεωκόρος. . . Kal παρθένος ἱερωσύνην ἐπέτειον ἔχουσα" λουτροφόρον τὴν παρθένον ὀνομάζουσι. See further Ovid, Fast. iv. 336 ff., Ammian. Mare. xxiii. 3, Tac. Germ. 40, and for the significance of the practice Mannhardt, Baumkultus chapter vii., Antike Wald τι. Feldkulte, chapter v.

VIlIl.—Hymwn VI. To Demeter

Nothing can be determined as to the date of this Hymn. On Kaibel’s metrical theory it is the oldest of all. The schol. on v. 1 says: “ Ptolemy Philadelphus among other imitations of Athenian customs which he established in Alexandria, instituted the Procession of the Basket (τὴν τοῦ καλάθου πρόοδον). For it was the custom in Athens that on a fixed day a basket should be borne upon a carriage in honour of Athena.” The details of this Athenian celebration are entirely unknown, but it may be supposed that it followed more or less closely the model of the Athenian Thesmophoria. In that and in similar festivals there are three essential moments: Anodos (or Cathodos), Nesteia, Calligeneia, as they were called ix the Thesmophoria. ΑἹ] that can be clearly distinguished here is that the Basket with its mystic contents is carried in procession to the temple of the goddess, attended by women, some of whom being uninitiated— these, if we may infer from the Athenian Thesmophoria, include the unmarried women—go but part of the way, while access to the temple, is confined to the initiated

31

INTRODUCTION TO THE HYMNS

(v. 118 #.); and, further, that the procession takes place after sunset (v. 7).

B.C. 323. 323-321. 322.

321. 321-319. 320.

319-311. 318. 313. 311-305. 310-9. 308.

305-285. 285.

283. 280-79.

277.

IX.—Tastue or Dares.

Ptolemy satrap of Egypt.

Ptolemy under Perdiccas.

Cyrene conquered and attached to the satrapy of Egypt.

Ptolemy marries Eurydice, daughter of Antipater.

Ptolemy under Antipater.

Ptolemy seizes Coele Syria; establishes protec- torate of Cyprus.

Ptolemy under Polyperchon.

Ptolemy marries Berenice.

Cyrene under Ophellas revolts from Egypt.

Ptolemy independent satrap.

Birth of Ptolemy Philadelphus in Cos.

Establishment of Τὸ Κοινὸν τῶν Νησιωτῶν under protectorate of Egypt.

Ptolemy recovers Cyrenaica : Berenice, viceroy of Cyrene. ;

Ptolemy I. Soter, king of Egypt. .

Ptolemy II. Philadelphus associated with his father as king; marries Arsinoé 1., daughter of Lysimachus.

Death of Ptolemy I. Soter. |

Invasion of Gauls. Ptolemy recovers Coele Syria.

Ptolemy repudiates Arsinoé I. and marries his full sister Arsinoé IT.

Revolt of Magas of Cyrene, who marries Apama, daughter of Antiochus.

First Syrian War; Lycia, Caria, etc., fall to Egypt.

Death of Arsinoé II. Philadelphus.

Co-regency of Ptolemy III. Euergetes.

Chremonidean War.

Defeat of Egyptian fleet at Cos.

Magas, son of

INTRODUCTION TO THE HYMNS

258. Death of Magas of Cyrene, who had betrothed his daughter Berenice to Ptolemy, afterwards Ptolemy Euergetes.

257-6. The affair of Demetrius the Fair at Cyrene.

Ptolemy Euergetes king of Cyrene. Second Syrian War.

247. Death of Ptolemy II. Philadelphus.

247. Ptolemy III, Euergetes. Cyrene united to Egypt by marriage of Ptolemy III. to Berenice, daughter of Magas.

Third Syrian War.

221. Death of Ptolemy III.

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A > Ζεῦ, σὲ μὲν ᾿Ιδαίοισιν ἐν ovpeci φασι γενέσθαι,

A A ᾿ς Ὁ / / / > / Ζεῦ, σὲ δ᾽ ἐν ᾿Αρκαδίῃ: πότεροι, πάτερ, ἐψεύσαντο; ςς “ ES. “-- 99 \ \ / % »,

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“- > / \ > > / > A A ded Κρῆτες ἐτεκτήναντο" σὺ δ᾽ οὐ θάνες, ἐσσὶ yap αἰεί.

1 πηλαγόνων ΚΕ. Μ΄ ; πηλογόνων. The reading of the mss. Πηλογόνων (πηλογόνων᾽ τῶν γιγάντων παρὰ τὸ ἐκ πηλοῦ γενέσθαι, τουτέστι τῆς γῆς schol.) was corrected by Salmasius and others from E.M. s.v. Πηλαγόνες " of γίγαντες, Καλλίμαχος

““ Πηλαγόνων ἐλατῆρα." Cf. Hesych. s.v., Strabo vii. 331, fr. 40.

# Mountain in Crete.

> Mountain in Arcadia.

¢ This proverbial saying, attributed to Epimenides, is quoted by St. Paul, Ep. Tit. i. 12, ‘‘One of themselves, a prophet of their own, said, The Cretans are always liars, evil beasts, idle bellies” (κακὰ θηρία, γαστέρες ἀργαί), and seems to be alluded to by Aratus, Phaen. 30 εἰ ἐτεὸν δή.

36

CALLIMACHUS’S HYMNS

I.—TO ZEUS

Art libations to Zeus what else should rather be sung than the god himself, mighty for ever, king for ever- more, router of the Pelagonians, dealer of justice to the sons of Heaven?

How shall we sing of him—as lord of Dicte®% or of Lycaeum?? My soul is all in doubt, since debated is his birth. O Zeus, some say that thou wert born on the hills of Ida%; others, O Zeus, say in Arcadia; did these or those, O Father, lie?. “ Cretans are ever liars.”* Yea, a tomb,? O Lord, for thee the Cretans builded; but thou didst not die, for thou art for ever.

The explanation given by Athenodorus of Eretria ap. Ptolem. eece’ in Photit Bibl. p. 150 Bekk. is that Thetis and Medea, having a dispute as to which of them was the fairer, entrusted the decision to Idomeneus of Crete. He decided in favour of Thetis, whereon Medea said, ‘‘ Cretans are always liars”’ and cursed them that they should never speak the truth. The schol. on the present passage says that Idomeneus divided the spoils of Troy unfairly.

4 The Cretan legend was that Zeus was a prince who was slain by a wild boar and buried in Crete. His tomb was variously localized and the tradition of ‘‘the tomb of Zeus ”’ attaches to several places even in modern times, especially to Mount Iuktas. See A. B. Cook, Zeus, vol. i. p. 157 ff.

37

CALLIMACHUS

ἐν δέ σε Ilappacin! ‘Pein τέκεν, ἧχι μάλιστα 10 ἔσκεν ὄρος θάμνοισι περισκεπές- ἔνθεν 6 χῶρος ε / > / / > / ἱερός, οὐδέ Ti μιν κεχρημένον Ἐϊλειθυΐης ς \ 2O\ \ > , > ' et ee 4 , ἑρπετὸν οὐδὲ γυνὴ ἐπιμίσγεται, ἀλλά € “Ῥείης ὠγύγιον καλέουσι λεχώιον ᾿Απιδανῆες. 3 3 > \ / / > 7 ΤᾺ ἔνθα σ᾽ ἐπεὶ μήτηρ μεγάλων ἀπεθήκατο κόλπων ΠΝ, , 7 « a , 15 αὐτίκα δίζητο ῥόον ὕδατος, @ κε TOKOLO λύματα χυτλώσαιτο, τεὸν δ᾽ evi χρῶτα λοέσσαι. Λάδων ἀλλ᾽ οὔπω μέγας ἔρρεεν οὐδ᾽ ᾿Ἐρύ- μανθος, ! : λευκότατος ποταμῶν, ἔτι δ᾽ ἄβροχος ἦεν ἅπασα ᾿Αρκαδίη: μέλλεν δὲ μάλ᾽ εὔυδρος καλέεσθαι 5" > \ / « / 7 > > ᾽ὔ 7 αὖτις" ἐπεὶ τημόσδε, Ῥέη ὅτ᾽ ἐλύσατο μίτρην, 20 > AA \ > 7 / ε \ a | / ἢ πολλὰς ἐφύπερθε σαρωνίδας ὑγρὸς ᾿Ιάων 3 \ \ / » ε 4 ἤειρεν, πολλὰς δὲ Μέλας ὦκχησεν ἁμάξας, λλὰ \ K / > » “ “Ὁ . * πολλὰ δὲ Kapviwvos? ἄνω διεροῦ περ ἐόντος atic ® + \ 207 ΄, ΄ 45. SEN wy we ἰλυοὺς ἐβάλοντο κινώπετα, νίσσετο δ᾽ ἀνὴρ ὩΣ: πεζὸς ὑπὲρ Kpably τε πολύστιόν ὃ τε Μετώπην os ὑπὲρ Κρᾶθιν τε πολύστιόν " τε Μετώπη διψαλέος: τὸ δὲ πολλὸν ὕδωρ ὑπὸ ποσσὶν ἔκειτο. καί ῥ᾽ ὑπ’ ἀμηχανίης σχομένη φάτο πότνια “Pein: 1 Tlappacly Lascaris ; Παρνασίῃ. 2 Kapviwvos Arnaldus, cf. Paus. viii. 34, Plin. iv. 6; Kaplwvos Mss.

3 πολύστιον schol. Apoll. Rh. ii. 1172 ; πολύστειον mss. and schol. Pind. O. vi. 146; ef. Nicand. 7. 792, 950, A. 466.

« Arcadia. > Cf Apoll. Rh. iv. 1240.

¢ Goddess of birth. 4 The ancient Arcadians (schol.).

ὁ River in Arcadia.

7 Melas] Dion. Per. 415 ff. ᾿Αρκάδες ᾿Απιδανῆες ὑπὸ σκοπιὴν ᾿Ερυμάνθου, ἔνθα Μέλας, ὅθι Kpadcs, iva ῥέει ὑγρὸς ᾿Τάων, ἧχι καὶ

98

"sie

HYMN I

In Parrhasia® it was that Rheia bare thee, where was a hill sheltered with thickest brush. Thence is the place holy, and no fourfooted ὃ thing that hath need of Hileithyia® nor any woman approacheth

_ thereto, but the Apidanians®? call it the primeval:

childbed of Rheia. There when thy mother had laid thee down from her mighty lap, straightway she sought a stream of water, wherewith she might purge her of the soilure of birth and wash thy body therein.

But mighty Ladon® flowed not yet, nor Eryman- thus,’ clearest of rivers; waterless was all Arcadia; yet was it anon to be called well-watered. For at that time when Rhea loosed her girdle, full many a hollow oak did watery Iaon*’ bear aloft, and many a wain did Melas/ carry and many a serpent above Carnion,’ wet though it now be, cast its lair; .and a man would fare on foot over Crathis* and many- pebbled Metope,’ athirst : while that abundant water lay beneath his feet.

And holden in distress the lady Rheia said, “ Dear

ὠγύγιος μηκύνεται ὕδασι Λάδων. Herodot. i. 145 has "Ὥλενος ἐν τῷ Πεῖρος ποταμὸς μέγας ἐστί. Strabo 386 has Ὥλενος, παρ᾽ ὃν ποταμὸς μέγας Μέλας where it has been ἤτω osed to read παρ᾽ ὃν <Iletpos> and to omit Μέλας. ; t. Smiley, in Classical Qu. v. (1911) p. 89 f., suggests that the Styx is meant, which supplies the waterfall near Nonacris in North Arcadia and later becomes a tributary of the Crathis (Paus. viii. 18. 4). When Leake discovered the waterfall in 1806 the natives did not know the name Styx for it but called it the Black Water (Mavro nero) or the Dragon Water. The name Ile?pos in any case suggests a connexion with the underworld.

9 Carnion or Carion, river in Arcadia, Paus. viii. 34.

% Crathis, river in Arcadia (and Achaea), Paus. vii. 25. 11, viii. 15. 5, viii. 18. 4.

* Metope, river in Arcadia.

39

CALLIMACHUS

“Γαῖα φίλη, τέκε καὶ σύ’ τεαὶ δ᾽ ὠδῖνες ἐλαφραί.᾽" εἶπε καὶ ἀντανύσασα θεὴ μέγαν ὑψόθι πῆχυν 80 πλῆξεν ὄ ὄρος σκήπτρῳ" τὸ δέ οἱ ἱ δίχα πουλὺ διέστη, ἐκ δ᾽ ἔχεεν μέγα χεῦμα: τόθι χρόα φαιδρύνασα, ὦνα, τεὸν σπείρωσε, Νέδῃ δέ σε δῶκε κομίζειν] κευθμὸν ἔσω Ke ρηταῖον, ἵνα κρύφα παιδεύοιο, πρεσβυτάτῃ cal at μιν τότε μαιώσαντο, 35 πρωτίστῃ γενεῇ 5 μετά γε Στύγα τε Φιλύρην τε. οὐδ᾽ ἁλίην ἀπέτεισε θεὴ χάριν, ἀλλὰ τὸ χεῦμα κεῖνο Νέδην ὀνόμηνε" τὸ μέν ποθι πουλὺ κατ᾽ αὐτὸ Καυκώνων πτολίεθρον, ὃ Λέπρειον 8 πεφάτισται,. συμφέρεται Νηρῆι, παλαιότατον δέ μιν ὕδωρ 40 υἱωνοὶ ὁ πίνουσι Λυκαονίης ἄρκτοιο.

εὖτε Θενὰς ἀπέλειπεν ἐπὶ Κνωσοῖο φέρουσα, Ζεῦ πάτερ, ἡ Νύμφη σε (Θεναὶ δ᾽ ἔσαν ἐγγύθι

Κνωσοῦ), τουτάκι τοι πέσε, δαῖμον, am’ ὀμφαλός" ἔνθεν ἐκεῖνο

᾿Ομφάλιον μετέπειτα πέδον καλέουσι Kidwres. Ζεῦ, σὲ δὲ ΚΚυρβάντων ἕτάραι προσεπηχύναντο 45

1 κομίζειν A; κομίσσαι other mss, 2 πρωτίστη γενεὴ Schneider. 3 Λέπριον Mss.; corr. Wass, 4 yuwyol MSS.

« Of. Paus. iv. 33. 1, ‘*The Messenians say that Zeus was reared among them and that his nurses were Ithome er Neda, after whom the river got its name.” Cf. viii.

> Styx, daughter of Oceanus and Tethys, Hesiod, Th. 361.

¢ Philyra, daughter of Oceanus, mother of Cheiron by Cronus.

@ Paus. iv. 20. 2, The river Neda rises in Mount Lycaeon, flows into Messenia and forms the boundary between Messenia and Elis. Cf. Strabo 348 who says it

40

HYMN I

Earth, give birth thou also! thy birthpangs are light.’ So spake the goddess, and lifting her great arm aloft she smote the mountain with her staff; and it was greatly rent in twain for her and poured forth a mighty flood. Therein, O Lord, she cleansed thy body; and swaddled thee, and gave thee to Neda“ to carry within the Cretan covert, that thou mightst be reared secretly: Neda, eldest of the nymphs who then were about her bed, earliest birth after Styx? and Philyra.¢ And no idle favour did the goddess repay her, but named that stream Neda?; which, I ween, in great flood by the very city of the Cauconians,’ which is called Lepreion,’ mingles its stream with Nereus,’ and its primeval water do the son’s sons of the Bear,’ Lycaon’s daughter, drink. When the nymph, carrying thee, O Father Zeus, toward Cnosus,’ was leaving Thenae'—for Thenae was nigh to Cnosus—even then, O God, thy navel fell away: hence that plain the Cydonians/ call the Plain of the Navel.* But thee, O Zeus, the com- panions of the Cyrbantes’ took to their arms, even

rises in Lycaeon from a spring which Rheia caused to flow in order to wash the infant Zeus.

¢ A people of Triphylia, Hom. Od. iii. 366.

7 Herod. iv. 148 says that Lepreon in Triphylia was founded by the Minyae after driving out the Cauconians.

I i.e, the sea,

r Arcas, the ancestor of the Arcadians, was the son of Zeus and Lycaon’s daughter Callisto who was changed into a bear.

‘ Town in Crete.

7 Cydonia, town in Crete.

* Schol. Nicand. Alex. 7 Ομφαλὸς yap τόπος ἐν Κρήτῃ. ws καὶ Καλλίμαχος" πέσε... Κύδωνες. Diodor. v. 70 tells the story (he says Zeus was carried by the Curetes) and gives the name of the place as Omphalos and of the plain around as Omphaleion. ? Corybantes,

41

CALLIMACHUS

Δικταῖαι Μελίαι, σὲ δ᾽ ἐκοίμισεν ᾿Αδρήστεια λίκνῳ ' ἐνὶ χρυσέῳ, σὺ δ᾽ ἐθήσαο πίονα μαζὸν αἰγὸς ᾿Αμαλθείης, ἐπὶ δὲ γλυκὺ κηρίον ἔβρως. γέντο γὰρ ἐξαπιναῖα Ἰ]ανακρίδος ἔργα μελίσσης ISaious ἐν ὄρεσσι, τά τε κλείουσι Idvaxpa. δ0 . οὖλα δὲ Κούρητές σε περὶ πρύλιν ὠρχήσαντο ἦς χεύχεα πεπλήγοντες,; ἵνα Kpovos οὔασιν ἠχὴν ». ἀσπίδος εἰσαΐοι καὶ μή σεο κουρίζοντος. καλὰ μὲν ἠέξευ, καλὰ δ᾽ ἔτραφες, οὐράνιε Ζεῦ, ὀξὺ δ᾽ ἀνήβησας, ταχινοὶ δέ τοι ἦλθον ἴουλοι. δδ _ ἀλλ᾽ ἔτι παιδνὸς ἐὼν ἐφράσσαο πάντα. τέλεια ° \"~"7@ To καὶ γνωτοὶ προτερηγενέες περ ἐόντες οὐρανὸν οὐκ ἐμέγηραν ἔχειν ἐπιδαίσιον οἶκον. 2 δηναιοὶ δ᾽ οὐ πάμπαν ἀληθέες ἦσαν ἀοιδοί: Tl. φάντο πάλον ἸΚρονίδῃσι διάτριχα δώματα νεῖμαι: 60 {ι, τίς δέ κ᾿ ἐπ᾿ Οὐλύμπῳ τε καὶ “Awd. κλῆρον ἐρύσσαι,

Δ / \ / > eet Ae, / \ ” swat), ὃς μάλα μὴ vevindos; ἐπ᾽ ἰσαίῃ yap ἔοικε oye πήλασθαι: τὰ δὲ τόσσον ὅδον διὰ πλεῖστον ἔχουσι. é 2 ᾿ αὶ Ψ ἂν - et, ve ~~ = δος st hy a τ Ψ, ΠΤ ν΄ ψευδοίμην aiovtos ἅ κεν πεπίθοιεν ἀκουήν. + ~ > ~ / 4 μὴ A ~ οὔ σε θεῶν ἐσσῆνα πάλοι θέσαν, ἔργα δὲ χειρῶν, 65

pv Vs 1 λείκνῳ Mss. 2 v.l. πεπληγότες.

ἽΝ « The ash-tree nymphs, ¢f. Hesiod, Th. 187. ἘΠ 3 > Of. Apoll. Rh, iii. 132 ff. Διὸς περικαλλὲς ἄθυρμα | κεῖνο, 2 py τό οἱ ποίησε φίλη τροφὸς ᾿Αδρήστεια | ἄντρῳ ἐν ᾿Ιδαίῳ ἔτι νήπια κουρίζοντι | σφαῖραν ἐυτρόχαλον ; i.g. Nemesis, sister of the οἱ aie Curetes (schol. ).

δ}, ὦ ¢ The nymph or she-goat who suckled Zeus ; Diodor. v. (ἔν ' 70, Apollod. i. 5, schol. Arat. 161, Ovid, Fast. v. 115 ff.

1 4 Mountains in Crete (Steph. Byz. s.v. Ildvaxpa). Zeus ἣν rewarded the bees by making them of a golden bronze colour and rendering them insensible to the rigours of the mountain climate (Diodor. v. 70).

ὁ Apollodor. i. 4, ‘* The Curetes in full armour, guarding

42

HYMN I

the Dictaean Meliae,* and Adrasteia? laid thee to rest in a cradle of gold, and thou didst suck the rich teat of the she-goat Amaltheia,° and thereto eat the sweet honey-comb. For suddenly on the hills of Ida, which men call Panacra,4 appeared the works of the Panacrian bee. And lustily round thee danced the Curetes*-a war-dance, beating their armour, that Cronus might hear with his ears the din of the shield, but not thine infant noise.

Fairly didst thou wax, O heavenly Zeus, and fairly wert thou nurtured, and swiftly thou didst grow to manhood, and speedily came the down upon thy cheek. But, while yet a child, thou didst devise all the deeds of perfect stature. Wherefore thy kindred, though an earlier generation, grudged not that thou shouldst have heaven for thine appointed habitation. The ancient poets spake not altogether truly. For they said that the lot assigned to the sons of Cronus their three several abodes.* But who would draw lots for Olympus and for Hades—save a very fool? for equal chances should one cast lots; but these are the wide world apart. When I speak fiction, be it such fiction as persuades the listener’s ear! Thou wert made sovereign of the gods not by casting of lots but by the deeds of thy

the infant in the cave, beat their shields with their spears that Cronus might not hear the child’s voice.”

7 πρύλις, the Cretan name for the πυρρίχη (Aristotle fr. 476, schol. Pind. P. ii. 127) or dance in armour (Pollux iv. 96 and 99).

9 This has been supposed to refer,to the fact that Ptolemy Philadelphus was the youngest of the sons of Ptolemy Soter. See Introduction.

» Homer, Jl, xv. 187 ff.; οὐ Apollodor. i. 7, Pind. O. vii. 54 ff.

43

CALLIMACHUS

σή τε Bin τό τε κάρτος, ὃ καὶ πέλας εἵσαο δίφρου. θήκαο δ᾽ οἰωνῶν μέγ᾽ ὑπείροχον ἀγγελιώτην σῶν τεράων" ἅ τ᾽ ἐμοῖσι φίλοις ἐνδέξια φαίνοις. εἵλεο δ᾽ αἰζηῶν 6 τι φέρτατον: οὐ σύ γε νηῶν ἐμπεράμους, οὐκ ἄνδρα σακέσπαλον, οὐ μὲν ἀοιδόν" 0 ἀλλὰ τὰ μὲν μακάρεσσιν ὀλίζοσιν αὖθι παρῆκας ἄλλα μέλειν ἑτέροισι, σὺ δ᾽ ἐξέ εο πτολιάρχους αὐτούς, ὧν ὑπὸ χεῖρα γεωμόρος, ὧν ἴδρις αἰχμῆς, ὧν ἐρέτης, ὧν πάντα" τί δ᾽ οὐ κρατέοντος ὗ ὑπ᾽ ἰσχύν; αὐτίκα χαλκῆας μὲν ὑδείομεν ᾿Ηφαίστοιο, 75 \ > ν a \ /

τευχηστὰς δ᾽ “Apnos, ἐπακτῆρας δὲ Χιτώνης ᾿Αρτέμιδος, Φοίβου δὲ λύρης εὖ εἰδότας οἴμους" > \ \ “ > \ \ 0." 3 7 ἐκ δὲ Διὸς βασιλῆες, ἐπεὶ Διὸς οὐδὲν ἀνάκτων θειότερον: τῶ καί ode! τεὴν ἐκρίναο λάξιν. δῶκας δὲ πτολίεθρα φυλασσέμεν, ἵζεο δ᾽ αὐτὸς 0 ἄκρῃσ' ἐν πολίεσσιν, ,ἐπόψιος οἵ τε δίκῃσι λαὸν ὑπὸ σκολιῇσ᾽ οἵ T ἔμπα ιν ἰθύνουσιν" ἐν δὲ ῥυηφενίην ἐβαλές σφισιν, ἐ ἐν δ᾽ ἅλις ὄλβον" πᾶσι μέν, οὐ μάλα δ᾽ ἶσον. ἔοικε δὲ τεκμήρασθαι ἡμετέρῳ μεδέοντι: περιπρὸ γὰρ εὐρὺ βέβηκεν. 85 ἑσπέριος κεῖνός γε τελεῖ τά κεν ἦρι γοήσῃ" ἑσπέριος τὰ μέγιστα, τὰ μείονα δ᾽, εὖτε νοήσῃ.

ε \ \ \ ~ \ > > € Ψ ~ > > \ ot δὲ Ta μὲν πλειῶνι, TA δ᾽ οὐχ Evi, τῶν δ᾽ ἀπὸ

πάμπαν

Ae. ” Mere ceed f \ /

αὐτὸς ἄνην exdAovoas, ἐνέκλασσας δὲ μενοινήν. A eee eae ~ χαῖρε μέγα, Kpovidn πανυπέρτατε, δῶτορ ἐάων, 90 * σῴε Bentley : σφι.

« Bia and Cratos appear as personifications of the might and majesty of Zeus in Aeschylus, P. V., Hesiod, Th. 385, etc.

> The eagle.

¢ Artemis Chitone (Chitonea, Athen. 629 e), so called from

the tunic (chiton) in which as huntress she was represented ; not, as the schol. says, from the Attic deme Chitone.

4

HYMN I

hands, thy might and that strength « which thou hast set beside thy throne. And the most excellent of birds ὃ didst thou make the messenger of thy signs ; favourable to my friends be the signs thou showest ! And thou didst choose that which is most excellent among men—not thou the skilled in ships, nor the wielder of the shield, nor the minstrel: these didst thou straightway renounce to lesser gods, other cares to others. But thou didst choose the rulers of cities themselves, beneath whose hand is the lord of the soil, the skilled in spearmanship, the oarsman, yea, all things that are: what is there that is not under the ruler’s sway? Thus, smiths, we say, belong to Hephaestus; to Ares, warriors; to Artemis of the Tunic,’ huntsmen; to Phoebus they that know well the strains ofthe lyre. But from Zeus come kings ; for nothing is diviner than the kings of Zeus. Wherefore thou didst choose them for thine own lot, and gavest them cities to guard. And thou didst seat thyself in the high places of the cities, watching who rule their people with crooked judgements, and who rule otherwise. And thou hast bestowed upon them wealth and prosperity abundantly ; unto all, but not in equal measure. One may well judge by our Ruler,? for he hath clean outstripped all others. At evening he accomplisheth that whereon he thinketh in the morning; yea, at evening the greatest things, but the lesser soon as he thinketh onthem. But the others accomplish some things in a year, and some things not in one; of others, again, thou thyself dost utterly frustrate the accomplishing and thwartest their desire.

Hail! greatly hail! most high Son of Cronus,

ἃ Ptolemy II. Philadelphus, 285-247 B.c., 45

CALLIMACHUS “ δῶτορ ἀπημονίης. τεὰ δ᾽ ἔῤγματα τίς κεν ἀείδοι; ” > οὐ γένετ᾽, οὐκ ἔσται, Tis! Kev? Διὸς ἔργματ᾽ ἀείσαι. a ΄, a? δι" 8é8 δ᾽ 3 ΄, 3.» , χαῖρε πάτερ, χαῖρ᾽ αὖθι: δίδου δ᾽ ἀρετήν τ᾽ ἄφενός τε.

» 59 3 “- ΝΜ + - ὍΣ κα ᾿ ΝΜ 5. οὔτ᾽ ἀρετῆς ἄτερ ὄλβος ἐπίσταται ἄνδρας ἀέξειν

oe ES A > / / + Ree / \ » οὔτ᾽ ἀρετὴ ἀφένοιο' δίδου δ᾽ ἀρετήν τε καὶ ὄλβον. 95

8

1 ἔσται" τίς vulg. 2 κεν Mss.; καὶ Wilamow. 3 ἀείσαι Blomf. ; ἀείσοι or ἀείσει MSS.

46

HYMN I

giver of good things, giver of safety. Thy works ~who could sing? There hath not been, there shall not .be, who shall sing the works of Zeus. Hail! Father, hail again! and grant us goodness and pros- perity. Without goodness wealth cannot bless men, nor goodness without prosperity. Give us goodness and weal,

Π.--ΕἸΣ AITOAAQNA

: © 92% Tes OF: , “ Οἷον ὁ τὠπόλλωνος ἐσείσατο δάφνινος ὅρπηξ,

φ- ee \ / ε ᾽ὔ | ee “ > / ofa δ᾽ ὅλον τὸ μέλαθρον: ἑκάς, ἑκὰς ὅστις ἁλιτρός.

A / \ / ~ \ A > / καὶ δή που τὰ θύρετρα καλῷ ποδὶ Φοῖβος ἀράσσει:

᾽ Lea > / ε / ¢ / ~ οὐχ ὁράᾳς; ἐπένευσεν ὁ Δήλιος ἡδύ τι φοῖνιξ ἐξαπίνης, 6 δὲ κύκνος ἐν ἠέρι καλὸν ἀείδει. 5 αὐτοὶ νῦν κατοχῆες ἀνακλίνεσθε πυλάων, αὐταὶ δὲ κληΐϊδες: ὁ γὰρ θεὸς οὐκέτι μακρήν" οἱ δὲ νέοι μολπήν τε καὶ ἐς χορὸν ἐντύνεσθε.

e / >? \ ’ 3 > @ > / ὡπόλλων οὐ παντὶ dacivetat, ἀλλ᾽ 6 τις ἐσθλός-"

- ΝΜ / x eA > wv τ 2 - ὅς μιν ἴδῃ, μέγας οὗτος, ὃς οὐκ ἴδε, λιτὸς ἐκεῖνος. 10 > / > > ¢ / Pred / > ΝΜ / ὀψόμεθ᾽, ὦ ‘Exdepye, καὶ ἐσσόμεθ᾽ οὔποτε λιτοί. μήτε σιωπηλὴν κίθαριν μήτ᾽ ἄψοφον ἴχνος. τοῦ Φοίβου τοὺς παῖδας ἔχειν ἐπιδημήσαντος, εἰ τελέειν μέλλουσι γάμον πολιήν τε κερεῖσθαι,

ε 7 \ A aA 9.33 / / - ἑστήξειν δὲ τὸ τεῖχος ἐπ᾽ ἀρχαίοισι θεμέθλοις. 15

« The palm-tree by which Leto supported herself when she bare Apollo. Cf. H. Delos 210, Hom. H. Apoll. 117, Od. vi. 162 f., Theogn. 5 f. The laurel and the palm are coupled in Euripides, Hecuba, 458 ff.

> For the association of the swan with Apollo ef. Hymn to Delos 249 ; Plato, Phaedo, 85; Manilius v. 381 ‘*ipse Deum cygnus condit.”

¢ The schol. on v. 12 remarks that Callimachus emphasizes the presence of the God because ‘‘ it is said in the case of prophetic gods that the deities are sometimes present

48

II1.—TO APOLLO

How the laurel branch of Apollo trembles! how trembles all the shrine! Away, away, he that is sinful! Now surely Phoebus knocketh at the door with his beautiful foot. See’st thou not? the Delian palm @ nods pleasantly of a sudden and the swan? in the air sings sweetly. Of yourselves now ye bolts be pushed back, pushed back of yourselves; ye bars! The god is no longer far away. And ye, young men, prepare ye for song and for the dance.

Not unto everyone doth Apollo appear, but unto him that is good. Whoso hath seen Apollo, he is great ; whoso hath not seen him, he is of low estate. We shall see thee, O Archer, and we shall never be lowly. Let not the youths keep silent lyre or noise- less step, when Apollo visits’ his shrine, if they think to accomplish marriage and to cut the locks of age,” and if the wall is to stand upon its old founda-

(ἐπιδημεῖν), sometimes absent (ἀποδημεῖν), and when they are present the oracles are true, when absent false.” Cf. Pind. P. iv. 5 οὐκ ἀποδάμου ᾿Απόλλωνος τυχόντος. The Delphians celebrated the seventh day of the month Bysios—the birthday of Apollo—when he was supposed to revisit his temple, and the seventh of the holy month (Attic Anthesterion) was celebrated by the Delians when Apollo was supposed to return to Delos from the land of the Hyperboreans. (W. Schmidt, Geburtstag im Altertum, p. 86.) Cf. Verg. A. iii. 91. 4 i.e, if they are to live to old age. E 49

“ὡς Yue

CALLIMACHUS

ἠγασάμην τοὺς παῖδας, ἐ ἐπεὶ χέλυς οὐκέτ᾽ ἀεργός. εὐφημεῖτ᾽ ἀίοντες ἐπ᾽ ᾿Απόλλωνος ἀοιδῇ. εὐφημεῖ καὶ πόντος, ὅτε κλείουσιν ἀοιδοὶ ἢ κίθαριν ἢ τόξα, Λυκωρέος ἔντεα Φοίβου. οὐδὲ Θέτις ᾿Αχιλῆα κινύρεται αἴλινα μήτηρ, 20 ὁππόθ᾽ i παιῆον i) παιῆον ἀκούσῃ. καὶ μὲν ὁ δακρυόεις ἀναβάλλεται ἄλγεα πέτρος, ὅστις ἐνὶ Φρυγίῃ διερὸς λίθος ἐστήρικται, μάρμαρον ἀντὶ γυναικὸς ὀιζυρόν τι χανούσης. in in φθέγγεσθε: κακὸν μακάρεσσιν ἐρίζειν. 25 Os μάχεται μακάρεσσιν, ἐμῷ βασιλῆι μάχοιτο" σ΄ > ~ ~ a / / ὅστις ἐμῷ βασιλῆι, καὶ ᾿Απόλλωνι μάχοιτο. \ \ e / - ε A A 1 as . τὸν χορὸν ὡπόλλων, 6 τι οἱ κατὰ θυμὸν ἀείδει, \ « τιμήσει: δύναται yap, ἐπεὶ Διὶ δεξιὸς ἧσται. 2.) ~OC¢ \ A A 4. Ὁ A / io , οὐδ᾽ ὁ χορὸς τὸν Φοῖβον ἐφ᾽ ἕν μόνον ἦμαρ ἀείσει, 30 ” \ 4 / Ἃ > ef A es ἔστι yap evupvos: Tis av οὐ ῥέα Φοῖβον ἀείδοι; / > / ld + 9 \ LA t pe | A χρύσεα τὠπόλλωνι TO T. ἐνδυτὸν ἥ τ᾽ ἐπιπορπὶ σ΄ / / > ν A / Ὁ ἥ τε λύρη τό τ᾽ ἄεμμα τὸ Λύκτιον ἥ τε φαρέτρη,

/ \ A ε λ 4 Ν 7A. SAA χρύσεα καὶ τὰ πέδιλα: πολύχρυσος yap ᾿Απόλλων. καὶ δὲ πολυκτέανος: Πυθῶνί κε τεκμήραιο. 35

\ \ : ἢ S.A Ao » ΒΦ... / 5: 4 Φ / καὶ μὲν: ἀεὶ καλὸς Kal ἀεὶ νέος: οὔποτε Φοίβου

1 καὶ μὲν e; other mss. καί κεν.

«αὶ, 6. the lyre, originally made by Hermes from the shell of a tortoise. ἠγασάμην ΞΞ- Well done! -

δ᾽ Lycoreus, by-name of Apollo, from Lycoreia, town on Parnassus above Delphi: Strabo 418. 3 ὑπέρκειται δ᾽ αὑτῆς ἡ Λυκώρεια ἐφ᾽ οὗ τόπου πρότερον ἵδρυντο οἱ Δελφοὶ ὑπὲρ τοῦ ἱεροῦ. Legends of its foundation in Pausanias x. 6, 2-3. Φ. Λυκωρείοιο Apoll. Rh. iv. 1490,

¢ Though (7, not i, is the usual form, it is perhaps better here to write the aspirated form to suit the suggested etymology from te ‘* shoot.” See vv. 97-104 for the legend.

¢ Niobe, daughter of Tantalus, had, according to Hom. Il. xxiv. 602 ff., six sons and six daughters, who were slain by

50

HYMN II

tions. Well done the youths, for that the shell is ‘no longer idle.

Be hushed, ye that hear, at the song to Apollo; yea, hushed. is even the sea when the minstrels celebrate the lyre or the bow, the weapons of Lycoreian Phoebus.? Neither doth Thetis his mother wail her dirge for Achilles, when she hears Hzé¢ Paeéon, Hié Paeéon.

Yea, the tearful rock defers its pain, the wet _ stone that is set in Phrygia, a marble rock like a woman ὦ open-mouthed in some sorrowful utterance. Say ye Hie! Hié! an ill thing it is to strive with the Blessed Ones. He who fights with the Blessed Ones would fight with my King’; he who fights with my King, would fight even with Apollo. Apollo will honour the choir, since it sings according to his heart ; for Apollo hath power, for that he sitteth on the right hand of Zeus. Nor will the choir sing of Phoebus for one day only. He is a copious theme of song; who would not readily sing of Phoebus?

Golden is the tunic of Apollo and golden his mantle, his lyre and his _Lyctian/ bow and _ his quiver: golden too are his sandals; for rich in gold is Apollo, rich also in possessions: by Pytho mightst thou guess. And ever beautiful is he and ever

Apollo and Artemis respectively, because she boasted over their mother Leto, who had but two children. Niobe was turned into a stone, and this was identified with a rude rock figure on Mount Sipylos near Smyrna which is still to be seen. The water running down the face of the rock was supposed to be Niobe’s tears—év@a λίθος περ ἐοῦσα θεῶν ἐκ κήδεα rete Hom. l.c. 617, cf. ** Phrygium silicem,” Stat. 8. v. 3.8

β Ptolemy III. Euergetes, according to the schol. But see Introduction.

7 Lyctos, town in Crete.

51

CALLIMACHUS

θηλείῃσ᾽ οὐδ᾽ ὅσσον ἐπὶ χνόος ἦλθε παρειαῖς. αἱ δὲ κόμαι θυόεντα πέδῳ λείβουσιν ἔλαια' ᾿ οὐ λίπος ᾿Απόλλωνος ἀποστάζουσιν ἔθειραι, ἀλλ᾽ αὐτὴν πανάκειαν" ἐν ἄστεϊ δ᾽ ᾧ Kev ἐκεῖναι 40 πρῶκες ἔραζε πέσωσιν ἀκήρια πάντ᾽ ἐγένοντο. τέχνῃ δ᾽ ἀμφιλαφὴς οὔ τις τόσον ὅσσον ᾿Απόλλων" - > A μὰ > EEK ee ~ > 4 κεῖνος ὀιστευτὴν ἔλαχ᾽ ἀνέρα, κεῖνος ἀοιδὸν / A A / > / : eae / (Φοίβῳ yap καὶ τόξον ἐπιτρέπεται καὶ ἀοιδή), , A A \ 4 > ’ / κείνου δὲ θριαὶ καὶ μάντιες: ἐκ δέ νυ Φοίβου 45 ἰητροὶ δεδάασιν ἀνάβλησιν θανάτοιο.

Φοῖβον καὶ Νόμιον κικλήσκομεν ἐξέτι. κείνου, efor ἐπ᾽ ᾿Αμῴφρυσσῷ ζευγίτιδας ἔτρεφεν ἵππους ἠιθέου ὑπ᾽ ἔρωτι κεκαυμένος ᾿Αδμήτοιο. ῥεῖά κε βουβόσιον τελέθοι πλέον, οὐδέ κεν αἶγες δ0 δεύοιντο ρεφέων ἐπιμηλάδες ἧσιν ᾿Απόλλων βοσκομένῃσ᾽ ὀφθαλμὸν ἐπήγαγεν: οὐδ᾽ ἀγάλακτες οἴιες οὐδ᾽ ἄκυθοι, πᾶσαι δέ Kev εἷεν ὕπαρνοι,

ἡ δέ κε μουνοτόκος διδυμητόκος αἷψα γένοιτο.

Φοίβῳ δ᾽ ἑσπόμενοι. πόλιας διεμετρήσαντο 55 3 ἄνθρωποι: Φοῖβος γὰρ ἀεὶ πολίεσσι φιληδεῖ

,ὔ 3 > ν᾿ \ / a ς / κτιζομένῃσ᾽, αὐτὸς δὲ θεμείλια Φοῖβος vdaiver. τετραέτης τὰ πρῶτα θεμείλια Φοῖβος ἔπηξε καλῇ ἐν ᾿Ορτυγίῃ περιηγέος ἐγγύθι λίμνης.

ρτεμις ἀγρώσσουσα καρήατα συνεχὲς αἰγῶν 60

Κυνθιάδων φορέεσκεν, ὁ δ᾽ ἔπλεκε βωμὸν ᾿Απόλλων.

1 μενεμηλάδες v.l. in schol. ; ἐνιμηλάδες Schneider, ef. Hesych. ἐμμηλάδας atyas.

“ As a personification Panaceia appears frequently as the daughter of Asclepius. In the Hippocratean oath she is named after Apollo, Asclepius, and Hygieia. Such “all- healing” virtue was in” early times ascribed to various plants (IIdvaxes Χειρώνειον, ᾿Ασκληπίειον, etc.).

52

HYMN II

young: never on the girl cheeks of Apollo hath come so much as the down of manhood. His locks distil fragrant oils upon the ground; not oil of fat _ do the locks of Apollo distil but very Healing of All.¢ And in whatsoever city those dews fall upon the ground, in that city all things are free from harm. None is so abundant in skill as Apollo. To him belongs the archer, to. him the minstrel; for unto Apollo is given in keeping alike archery and song. His are the lots of the diviner and his the seers; and from Phoebus do leeches know the deferring of death. . Phoebus and Nomius? we call him, ever since the time when by Amphrysus¢ he tended the yoke- mares, fired with love of young Admetus.? Lightly would the herd of cattle wax larger, nor would the | she-goats of the flock lack young, whereon as they feed ~ Apollo casts his eye ; nor without milk would the ewes be nor barren, but all would have lambs at foot; and she that bare one would soon be the mother of twins. And Phoebus it is that men follow when they map out cities.° For Phoebus evermore delights in the founding of cities, and Phoebus himself doth weave their foundations. Four years of age was Phoebus when he framed his first foundations in fair Ortygia/ near the round lake.9 Artemis hunted and brought continually the heads of Cynthian goats and Phoebus plaited an

> Of. Pind. ix. 65.

¢ River in Thessaly where Apollo tended the flocks of Admetus. Cy. Verg. G. iii. 2 ** pastor ab Amphryso.’

-@ King of Pherae in Thessaly.

¢ Hence Apollo’s titles ᾿Αρχηγέτης, Κτίστης, ete.

7 Delos. - 9 A lake in Delos. Cf. H. iv. 261, Theognis vii, Apollo is born ἐπὶ τροχοειδέι λίμνῃ, and Kur. LT. 1104.

53

CALLIMACHUS

δείματο μὲν κεράεσσιν ἐδέθλια, πῆξε δὲ βωμὸν ἐκ κεράων, κεραοὺς δὲ πέριξ ὑπεβάλλετο τοίχους. ὧδ᾽ ἔμαθεν τὰ πρῶτα θεμείλια Φοῖβος ἐγείρειν. Φοῖβος καὶ Babvyevov ἐμὴν πόλιν ἔφρασε Βάττῳ καὶ Λιβύην ἐσιόντι κόραξ ἡγήσατο λαῷ

δεξιὸς οἰκιστῆρι καὶ ὥμοσε τείχεα δώσειν

ε , a > 1 Qo ν» 9 , ἡμετέροις βασιλεῦσιν: ἀεὶ δ᾽ εὔορκος ᾿Απόλλων. yA / / /

ὦπολλον, πολλοί σε Βοηδρόμιον καλέουσι,

\ \ / / / 3 ᾽ὔ πολλοὶ δὲ Κλάριον, πάντη δέ τοι οὔνομα πουλύ: αὐτὰρ ἐγὼ Kapvetov: ἐμοὶ πατρώιον οὕτω. Σπάρτη τοι, Καρνεῖε, τὸ δὴ πρώτιστον ἔδεθλον, δεύτερον αὖ Θήρη, τρίτατόν γε μὲν ἄστυ Κυρήνης. ἐκ μέν σε Σπάρτης € ἕκτον γένος Οἰδιπόδαο ἤγαγε Θηραίην ἐς ἀπόκτισιν: ἐκ δέ σε Θήρης otros ᾿Αριστοτέλης ᾿Ασβυστίδι πάρθετο γαίῃ, δεῖμε δέ τοι μάλα καλὸν ἀ ἀνάκτορον, ἐν δὲ πόληι θῆκε τελεσφορίην ἐπετήσιον, ἣ evi “πολλοὶ ὑστάτιον πίπτουσιν ἐπ᾽ ἰσχίον, ὦ ἄνα, ταῦροι. in; e\

ἢ ἰὴ Καρνεῖε πολύλλιτε, σεῖο δὲ βωμοὶ ἄνθεα μὲν φορέουσιν ἐν εἴαρι τόσσα περ ὯΩραι

1 οἰκιστῆρι Bentley ; οἰκιστήρ.

« The κερατών (Plut. Thes. 21, Dittenb. Syll.2 No. 588, 172), βωμὸς Kepdrwos (Plut. Sollert. animal. 35), made entirely of horns, was one of the Seven Wonders of the World. Cf. Anon. De ineredib. 2; Ovid, Her. 91. 99.

> Battus (Aristoteles), founder of Cyrene, birthplace of Callimachus.

¢ The raven was one of the birds sacred to Apollo.

4 The Battiadae. See Introduction.

ὁ Boédromius: Fé. Mag. 8.0. Βοηδρομιών: ὅτι πολέμου συστάντος ᾿Αθηναίοις καὶ ᾿Ελευσινίοις συμμαχήσαντος Ἴωνος... ἐνίκησαν ᾿Αθηναῖοι. ἀπὸ οὖν τῆς τοῦ στρατεύματος βοῆς τῆς ἐπὶ τὸ ἄστυ δραμούσης ὅ τε ᾿Απόλλων Βοηδρόμιος ἐκλήθη καὶ ἡ θυσία καὶ ὁ μήν, καὶ τὰ Βοηδρόμια ἐτελεῖτο ἑορτή. According to schol. ἔχρησεν αὐτοῖς ὁ θεὸς μετὰ βοῆς ἐπιθέσθαι τοῖς πολεμίοις. Doubtless the

δ4

65

70

75

80

HYMN II ©

altar.¢ With horns builded he the foundations, and of horns framed he the altar, and of horns were the walls he built around. Thus did Phoebus learn to raise his first foundations. Phoebus, too, it was who told Battus® of my own city of fertile soil, and in guise of a raven °—auspicious to our founder—led his people as they entered Libya and sware that he would vouchsafe a walled city to our kings.¢ And the oath of Apollo is ever sure. O Apollo! many there be that call thee Boédromius,’ and many there be that call thee Clarius/: everywhere is thy name on the lips of many. But I call thee Carneius%; for such is the manner of my fathers. Sparta, O Carneius! was thy first foundation; and next Thera; but third the city of Cyrene. From Sparta the sixth” generation of the sons of Oedipus brought thee to their colony of Thera; and from Thera lusty Aristoteles‘ set thee by the Asbystian/ land, and builded thee a shrine exceeding beautiful, and in the

city established a yearly festival wherein many a» “*

bull, O Lord, falls on his haunches for the last time. Hié, Hié, Carneius! Lord of many prayers,—thine altars wear flowers in spring, even all the pied flowers which the Hours lead forth when Zephyrus

Athenians associated the name with help given them by some superhuman champions (βοηδρόμοι-- βοαθόοι, Pind. LV. vii. 31), Mommsen, Feste d. Stadt Athen, p. 171.

7 Clarius, by-name of Apollo, from Claros near Colophon.

9 Carneius, by-name of Apollo in many Dorian states, as Sparta, Thera, Cyrene.

» The genealogy is. Oedipus—Polyneices—Thersander— Tisamenus—Autesion—Theras, who led the colony to Thera and who is sixth descendant of Oedipus according to the Greek way of reckoning inclusively. Cf. Herod. iv. 147.

ὁ Battus.

4 The Asbystae were a people in the Cyrenaica.

55

: y neki fel

CALLIMACHUS

*\> > ~ / / - ποικίλ᾽ ἀγινεῦσι ζεφύρου πνείοντος ἐέρσην, χείματι δὲ κρόκον ἡδύν: ἀεὶ δέ τοι ἀέναον πῦρ, οὐδέ ποτε χθιζὸν περιβόσκεται ἄνθρακα τέφρη. oy ©> > / / A Lid ~ > ~ ἢ ῥ᾽ ἐχάρη μέγα Φοῖβος, ore ζωστῆρες “Evuods 85 ἀνέρες ὠρχήσαντο μετὰ ξανθῇσι Λιβύσσαις, τέθμιαι εὖτέ σφιν Ἱζαρνειάδες ἤλυθον ὧραι. ε δ᾽ »᾿ ~ 1 K / 25 4 Xr / οἱ δ᾽ οὔπω mynyjott Κύρης ἐδύναντο πελάσσαι / \ \ , ” ” Δωριέες, πυκινὴν δὲ νάπαις “AliAw ἔναιον. A A » ” > / ta > > / ’ὔ τοὺς μὲν ἀναξ ἴδεν αὐτός, ἕῇ δ᾽ ἐπεδείξατο νύμφῃ 90 στὰς ἐπὶ Μυρτούσσης κερατώδεος, ἧχι λέοντα ε \ / ~ >? / Ὑψηὶς κατέπεφνε βοῶν σίνιν EdpurvaAow. οὐ κείνου χορὸν εἶδε 5. θεώτερον ἄλλον ᾿Απόλλων, ἡδὲ λ , > 3 “λ K / οὐδὲ πόλει τόσ᾽ ἔνειμεν ὀφέλσιμα, τόσσα Kupivy, / ¢ 4 \ A \ μνωόμενος προτέρης ἁρπακτύος. οὐδὲ μὲν αὐτοὶ 95

. Βαττιάδαι Φοίβοιο πλέον θεὸν ἄλλον ἔτεισαν.

- 3 / - ~ in) i παϊὴον ακοῦομεν, οὕνεκα τοῦτο

> / Γ > / Ὁ , Δελῴός τοι πρώτιστον ἐφύμνιον εὕρετο λαός,

ἦμος ἑκηβολίην χρυσέων ἐπεδείκνυσο τόξων. Πυθώ τοι κατιόντι συνήντετο δαιμόνιος θήρ, 100 oR DAN 7 A \ \ / » , 3. 3,9 ν. Δ’ αἰνὸς ὄφις. τὸν μὲν σὺ κατήναρες ἄλλον ἐπ᾽ ἄλλῳ 7 > \ > . / > / \ / βάλλων ὠκὺν ὀιστόν, ἐπηύτησε δὲ λαός, ἐξ ἘΣ ἘῚῸ “ σ / ? 4 / in) i) παιῆον, ἵει βέλος." εὐθύ σε μήτηρ , 3 3 lon \ > 9 9 - > # γείνατ᾽ ἀοσσητῆρα, τὸ δ᾽ ἐξέτι κεῖθεν ἀείδῃ. ὁ Φθόνος ᾿Απόλλωνος ἐπ᾽ οὔατα λάθριος εἶπεν 105 1 πηγαῖσι schol. Pind. P. iv. 523 ; πηγῆς. 2 ἔνειμε A; ἔδειμε EF.

« Cyre: stream at Cyrene which after running some distance under ground reappears at the Temple of Apollo as the fountain of Apollo (Herod. iv. 158, Pind. P. iv. 294).

δ Azilis or Aziris where the Theraeans with Battus dwelt for six years before they went to Cyrene (Herod. iv. 157 ff.).

¢ Cyrene.

@ i.e. ** Myrtle-hiil” in Cyrene. See Introduction, p. 26.

¢ Eurypylus: prehistoric king of Libya, who offered his

56 :

HYMN II

breathes dew, and in winter the sweet crocus. Undying evermore is thy fire, nor ever doth the ash feed about the coals of yester-even. Greatly, indeed, did Phoebus rejoice as the belted warriors of _ Enyo danced with the yellow-haired Libyan women, when the appointed season of the Carnean feast came round. But not yet could the Dorians approach the fountains of Cyre,” but dwelt in Azilis ὃ thick with wooded dells. These did the Lord himself behold and showed them to his bride* as he stood on horned Myrtussa? where the daughter of Hypseus. slew the lion that harried the kine of Eurypylus.’ No other dance more divine hath Apollo beheld, nor to any city hath he given so many blessings as he hath given to Cyrene, remembering his rape of old. Nor, again, is there any other god whom the sons of Battus have honoured above Phoebus.

Mié, Hié, Paeéon, we hear—since this refrain did the Delphian folk first invent, what time thou didst display the archery of thy golden bow. As thou wert going down to Pytho, there met thee a beast unearthly, a dread snake And him thou didst slay, shooting swift arrows one upon the other; and the folk cried “ Hié, Hié, Paeéon, shoot an arrow!” <A helper? from the first thy mother bare thee, and ever since that is thy praise.

Spake Envy” privily in the ear of Apollo: “I kingdom to anyone who should slay the lion which was ravaging his land. Cyrene slew the lion and so won the kingdom (Acesandros of Cyrene in schol. Apoll. Rh. ii. 498).

7 In Strabo 422 Python is a man, surnamed Draco. Pytho was popularly derived from the fact that the slain snake rotted (πύθω) there.

9 Callimachus seems to adopt the old derivation of ἀοσσητήρ from ὄσσα (voice). Thus ἀοσσητήρΞτεβοηθόος. For ἐξέτι cf. H. iv. 275. » See Introduction, p. 22.

57

A Ge ¥

CALLIMACHUS

Pia SN 139 a a 299 ¢ , 5. ΣᾺ 39 οὐκ ἄγαμαι τὸν ἀοιδὸν ὃς οὐδ᾽ ὅσα πόντος ἀείδει. \ ; 4-- ὁ ,» 105. ὧν το, 9 4 τὸν Φθόνον wrddrwv ποδί τ᾽ ἤλασεν ὧδέ τ᾽ ἔειπεν" 66> A ἢ a , ev 2>\)\\ \ λλὰ σσυρίου ποταμοῖο μέγας ῥόος, ἀλλὰ τὰ πολλὰ λύματα γῆς καὶ πολλὸν ἐφ᾽ ὕδατι συρφετὸν ἕλκει. Δηοῖ δ᾽ οὐκ ἀπὸ παντὸς ὕδωρ φορέουσι Μέλισσαι, 110 GAN’ ἥτις καθαρή τε καὶ ἀχράαντος ἀνέρπει ᾽ > oe = es 2\/ \ 5 99 πίδακος ἐξ ἱερῆς ὀλίγη λιβὰς ἄκρον ἄωτον. A A δ ε ὃ \ M ~ 7? 3 ¢ Φθ / 1 » θ χαῖρε ἄναξ ὁ δὲ Μῶμος, ἵν᾿ ὁ Φθόνος,: ἔνθα νέοιτο. *

1 φθόνος I (Vat. 1379), 1, (Mosquensis), schol. Gregor. Naz. Catal. MSS. Clark. p. 35 ; φθόρος.

58

HYMN II

admire not the poet who singeth not things for number as the 568. ὦ Apollo spurned Envy with his foot and spake thus: “Great is the stream of the Assyrian river,? but much filth of earth and much refuse it carries on its waters. And not of every water do the Melissae carry to Deo,’ but of the trickling stream that springs from a holy fountain, pure and undefiled, the very crown of waters.”’

Hail, O Lord, but Blame—let him go where Envy dwells!

« Of. Apoll. Rhod. iii. 932. > Euphrates.

¢ Deo= Demeter, whose priestesses were called Melissae (Bees): Porphyr. De antro nympharum 18 καὶ ras Δήμητρος ἱερείας ws τῆς χθονίας θεᾶς μύστιδας Μελίσσας οἱ παλαιοὶ ἐκάλουν αὐτήν τε τὴν Κόρην Μελιτώδη (Theocr. xv. 94).

ὅ9

11.--ΕἘἸΣ APTEMIN

/ "Ἄρτεμιν (od yap ἐλαφρὸν ἀειδόντεσσι λαθέσθαι) ὑμνέομεν, τῇ τόξα λαγωβολίαι τε μέλονται \ \ 3 gn ἃ τὰ » Ce τῷ θ καὶ χορὸς ἀμφιλαφὴς καὶ ἐν οὔρεσιν ἑψιάασθαι,

+ / ἄρχμενοι,: ws ὅτε πατρὸς ἐφεζομένη γονάτεσσι παῖς ἔτι κουρίζουσα τάδε προσέειπε yovna δ “ἐ δός μοι παρθενίην αἰώνιον, ἄππα, φυλάσσειν, καὶ πολυωνυμίην, ἵνα μή μοι Φοῖβος ἐρίζῃ. δὸς δ᾽ ἰοὺς καὶ τόξα--ἔα, πάτερ, οὔ σε φαρέτρην

2Q> y Sel 4 / > \ / > \ οὐδ᾽ aitéw μέγα τόξον: ἐμοὶ Κύκλωπες ὀιστοὺς αὐτίκα τεχνήσονται, ἐμοὶ δ᾽ εὐκαμπὲς ἄεμμα" 10 ἐλλὰ 7 A 9 4 ’, _-~ ἀλλὰ φαεσφορίην τε Kal ἐς γόνυ μέχρι χιτῶνα ζώννυσθαι λεγνωτόν, ἵν᾽ ἄγρια θηρία καίνω. δὸς δέ μοι ἑξήκοντα χορίτιδας ᾿Ωκεανίνας, πάσας εἰνέτεας, πάσας ἔτι παῖδας ἀμίτρους. δὸς δέ Ἵ ὅλους ᾿Αμνισίδας εἴ j

os δέ μοι ἀμφιπόλους ᾿Αμνισίδας εἴκοσι νύμφας, 15 αἵ τέ μοι ἐνδρομίδας τε καὶ ὁππότε μηκέτι

λύγκας :

ΠΝ 2 μήτ᾽ ἐλάφους βάλλοιμι, θοοὺς κύνας εὖ κομέοιεν, δὸς δέ μοι οὔρεα πάντα: πόλιν δέ μοι ἥντινα νεῖμον ἥντινα λῇς" σπαρνὸν γὰρ ὅτ᾽ Αρτεμις ἄστυ κάτ-

εἰσιν"

1 ἄρχμενοι Blomfield; cf. ἔν. 9° and now Aitia iii. 1. 56, Herodian i. p. 471, ii. p. 190 and p. 252 Lentz; ἀρχόμενοι or ἀρχόμενος MSS.

60

ΠΙ|Ι.--Τὸ ARTEMIS

Artemis we hymn—no light thing is it for singers to forget her—whose study is the bow and the shooting of hares and the spacious dance and sport upon the mountains; beginning with the time when sitting on her father’s knees—still a little maid— she spake these words to her sire: “Give me to keep my maidenhood, Father, for ever: and give me to be of many names, that Phoebus may not vie with me. And give me arrows and a bow—stay, Father, I ask thee not for quiver or for mighty bow: for me the Cyclopes will straightway fashion arrows and fashion for me a well-bent bow. But give me to be the Bringer of Light and give me to gird me in a tunic ὃ with embroidered border reaching to the knee, that I may slay wild beasts. And give me sixty daughters of Oceanus for my choir— all nine years old, all maidens yet ungirdled ; and give me for handmaidens twenty nymphs of Amnisus ¢ who shall tend well my buskins, and, when I shoot no more at lynx or stag, shall tend my swift hounds. And give to me all mountains; and for city, assign me any, even whatsoever thou wilt: for seldom is it that Artemis goes down to the town. On the

* φωσφόρος is one of the titles of Artemis; cf. v. 204, Eur. Iph. in T. 91.

> See note on v. 225.

¢ Amnisus, ‘river in Crete. Cf. Apoll. Rhod. iii. 877 ff.

61

CALLIMACHUS

οὔρεσιν οἰκήσω, πόλεσιν δ᾽ ἐπιμείξομαι ἀνδροῶν 20 μοῦνον ὅτ᾽ ὀξείῃσιν ὑπ᾽ ὠδίνεσσι γυναῖκες τειρόμεναι καλέουσι βοηθόον, ἧσί με Μοῖραι γεινομένην τὸ “πρῶτον ἐπεκλήρωσαν ἀ ἀρήγειν, ὅττι με καὶ τίκτουσα καὶ οὐκ ἤλγησε φέρουσα μήτηρ, ἀλλ᾽ ἀμογητὶ φίλων ἀπεθήκατο γυίων." 2ὅ ὡς ἡ παῖς εἰποῦσα γενειάδος ἤθελε πατρὸς ἅψασθαι, πολλὰς δὲ μάτην ἐτανύσσατο χεῖρας, μέχρις ἵνα ψαύσειε. πατὴρ δ᾽ ἐπένευσε γελάσσας, φῆ δὲ καταρρέζων “" ὅτε μοι τοιαῦτα θέαιναι τίκτοιεν, τυτθόν κεν ἐγὼ ζηλήμονος Ἥρης 80 ᾿ χωομένης ἀλέγοιμι. φέρευ, τέκος, ὅσσ᾽ ἐθελημὸς αἰτίζεις, καὶ 6 ἄλλα πατὴρ ἔτι μείζονα δώσει. “τρὶς δέκα τοι πτολίεθρα καὶ οὐχ ἕνα πύργον ὀπάσσω, ‘ / / \ \ \ » 5ὕἷ] - τρὶς δέκα τοι πτολίεθρα, τὰ μὴ θεὸν ἄλλον ἀέξειν ak > \ , \ \ 3 , ͵ εἴσεται, ἀλλὰ μόνην σὲ καὶ ᾿Αρτέμιδος καλέεσθαι: 35 Ἁ \ a / - / . πολλὰς δὲ ξυνῇ πόλιας διαμετρήσασθαι μεσσόγεως νήσους TE’ καὶ ἐν πάσῃσιν ἔσονται > / / Ve \ \ > - Ἀρτέμιδος βωμοί τε καὶ ἄλσεα. καὶ μὲν ἀγυιαῖς ἔσσῃ καὶ λιμένεσσιν ἐπίσκοπος.᾽ Ws ὁ μὲν εἰπὼν μῦθον ἐπεκρήηνε καρήατι. βαῖνε δὲ κούρη 40 λευκὸν ἐπὶ Kpnraiov ὄρος κεκομημένον ὕλῃ" Ν ΡΝ νὰ. / / 9. 3 7 / ἔνθεν ἐπ᾿ ᾿Ωκεανόν: πολέας δ᾽ ἐπελέξατο νύμφας, πάσας εἰνέτεας, πάσας ἔτι παῖδας ἀμίτρους. χαῖρε δὲ Καίρατος ποταμὸς μέγα, χαῖρε δὲ Τηθύς, οὕνεκα θυγατέρας Λητωίδι πέμπον ἀμορβούς. — 45 1 πέμπον schol. Nicand. Th. 849 ; πέμπεν or πέμπειν.

« Artemis in one aspect is Eileithyia=Lucina. She is said to have been born before Apollo and to have assisted at his birth. Hence her birthday was put on the 6th of Thargelion (Diog. L. ii. 44), while Apollo was born on the 7th. (W. Schmidt, Geburtstag im Altertum, p. 94.)

> Hence her title évodia, A. P. vi. 199.

62

HYMN III

mountains will 1 dwell and the cities of men | will visit only when women vexed by the sharp pangs of childbirth call me to their aid*—even in the hour when I was born the Fates ordained that I should be their helper, forasmuch as my mother suffered no pain either when she gave me birth or when she carried me in her womb, but. without travail put me from her body.” So spake the child and would have touched her father’s beard, but many a hand did she reach forth in vain, that she might touch it. And her father smiled and bowed assent. And as he caressed her, he said: “When goddesses bear me children like this, little need I heed the wrath of jealous Hera. Take, child, all that thou askest, heartily. Yea, and other things therewith yet greater will thy father give thee. Three times ten cities and towers more than one will I vouchsafe thee—three times ten cities that shall not know to glorify any other god but to glorify thee only and be called of Artemis; and many cities will I give thee to share with others, both inland cities and islands; and in them all shall be altars and groves of Artemis. And thou shalt be Watcher over Streets® and Harbours.¢”’ So he spake and bent his head to confirm his words. And the maiden fared unto the white mountain of Crete leafy with woods; thence unto Oceanus; and she chose many nymphs all nine years old, all maidens yet ungirdled. And the river Caeratus@ was glad exceedingly, and glad was Tethys that they were sending their daughters to be hand- maidens to the daughter of Leto. .

_ © As goddess of mariners she is called Euporia, Limenitis

etc. So Νηοσσόος, Apoll. Rh. i. 570. 4 River near Cnossus in Crete, Strabo 476.

63

natrrté

--- ἘΦ ΑΡΝΝΝΝΝΝ

CALLIMACHUS

αὖθι δὲ Κύκλωπας μετεκίαθε: τοὺς μὲν ἔτετμε νήσῳ ἐνὶ -Λιπάρῃ (Λιπάρη νέον, ἀλλὰ τότ᾽ ἔσκεν οὔνομά οἱ Μελιγουνίς) ἐπ᾿ ἄκμοσιν ᾿Ἡφαίστοιο ἑσταότας περὶ μύδρον: ἐπείγετο γὰρ μέγα ἔργον" ἱππείην τετύκοντο Ποσειδάωνι ποτίστρην. ὅ0 at ἱ νύμφαι δ᾽ ἔδδεισαν, ὅπως ἴδον αἰνὰ πέλωρα πρηόσιν ᾿Οσσαίοισιν * ἐ ἐοικότα, πᾶσι δ᾽ ὑπ᾽ ὀφρὺν φάεα μουνόγληνα σάκει ἴσα τετραβοείῳ δεινὸν ὑπογλαύσσοντα, καὶ ὅππότε δοῦπον ἄκουσαν ἄκμονος ἠχήσαντος ἐπὶ 3 μέγα πουλύ τ᾽ ἄημα δῦ φυσάων αὐτῶν τε βαρὺν στόνον" αὖε γὰρ Αἴτνη, αὖε δὲ Τρινακίη, Σικανῶν ἕδος, αὖε δὲ γείτων ᾿Ιταλίη, μεγάλην. δὲ βοὴν ἐ ἐπὶ Κύρνος ἀ ἀύτει, εὖθ᾽ οἵ γε ῥαιστῆρας ἀειράμενοι ὑπὲρ ὥμων ἢ χαλκὸν Cetovra, καμίνδθεν ἢ ἠὲ σίδηρον 60 ἀμβολαδὶς τετυπόντες ἐπὶ ὃ μέγα μοχθήσειαν. τῶ σφέας οὐκ ἐτάλασσαν ἀκηδέες ᾿᾽Ωκεανῖναι οὔτ᾽ ἄντην ἰδέειν οὔτε ase οὔασι δέχθαι. οὐ νέμεσις" κείνους γε" καὶ αἱ ἱ μάλα μηκέτι τυτθαὶ οὐδέποτ ἀφρικτὶ μακάρων ὁρόωσι θύγατρες. 65 ἀλλ᾽ ὅτε “κουράων τις ἀπειθέα μητέρι τεύχοι, μήτηρ μὲν Κύκλωπας ἑ Κι ἐπὶ παιδὶ καλιστ, εῖ, Ἄργην ἢ ἣ Στερόπην: ὁ δὲ δώματος st μυχάτοιο ἔρχεται ᾿Ερμείης σποδιῇ κεχρημένος ὃ aiff:

1 ὀσσείοισιν (now) 3 corr. Meineke. 2 ἐπὶ Bentley ; ἐπεὶ. ἐπὶ Stephanus, Bentley ; ἐπεὶ. 4 κείνους δὲ : corr. Meineke. 5 évos i els as . T(aurinensis). κεχριμένος in marg. € κεχρειμένὸς in-marg. T(auri )

* Sicily. ὃ Corsica.

‘It is hard to determine the sense of ἀμβολαδίς. The schol. says ἐκ διαδοχῆς, i.e. in succession or alternately. The same difficulty attaches to ἀμβλήδην and ἀμβολάδην,

64

HYMN ΠῚ

And straightway she went to visit the Cyclopes. Them she found in the isle of Lipara—Lipara in later days, but at that time its name was Meligunis —at the anvils of Hephaestus, standing round a molten mass of iron. For a great work was being hastened on: they fashioned a horse-trough for Poseidon. And the nymphs were affrighted when they saw the terrible monsters like unto the crags of Ossa: all had single eyes beneath their brows, like a shield of fourfold hide for size, glaring terribly from under; and when they heard the din of the anvil echoing loudly, and the great blast of the bellows and the heavy groaning of the Cyclopes themselves. For Aetna cried aloud, and Trinacia@ cried, the seat of the Sicanians, cried too their neighbour Italy, and Cyrnos? therewithal uttered a mighty noise, when they lifted their hammers above their shoulders and smote with rhythmic swing’ the bronze glowing from the furnace or iron, labouring greatly. Wherefore the daughters of Oceanus could not untroubled look upon them face to face nor endure the din in their ears. No shame to them! on those not even the daughters of the Blessed look without shuddering, though long past childhood’s years. But when any of the maidens doth disobedience to her mother, the mother calls the Cyclopes to her child—Arges or Steropes; and from within the house comes Hermes,

which the scholiasts interpret usually as either = ἀπὸ προοιμίου or 8.8 Ξε “" by spurts” (¢.g. Pind. NV. x. 62, where among other explanations in the scholia one is οὐκ ἐφεξῆς, @.e. ποῖ ἡ continuously). The combination of ἀμβολάδην with few ©

in Hom. Jl. xxi. 364, Herod. iv. 181 might suggest that ©

here too dp Boradls should be taken with felovra in the sense | of ** sputtering,” but the order of words is against that.

F 65 τ

r owt

CALLIMACHUS

ε 4 αὐτίκα τὴν κούρην μορμύσσεται, ἡ δὲ τεκούσης ΤῸ Ἦν .Ἁ 7 a δύνει ἔσω κόλπους θεμένη ἐπὶ φάεσι χεῖρας. “ ” 2 A κοῦρα, σὺ δὲ προτέρω περ, ETL τριέτηρος ἐοῦσα, >; »ν 7 Ψ,...8 Aid / εὖτ᾽ ἔμολεν Λητώ σε μετ᾽ ἀγκαλίδεσσι φέρουσα, ᾿Ηφαίστου καλέοντος ὅπως ὀπτήρια δοίη, Βρόντεώ σε στιβαροῖσιν ἐφεσσαμένου γονάτεσσι, 75 3 / / > / / στήθεος ἐκ μεγάλου λασίης ἐδράξαο χαίτης, ” \ , \ > ν ἀφ σὦ \ ~ λοψας δὲ βίηφι: τὸ δ᾽ ἄτριχον εἰσέτι Kat νῦν μεσσάτιον στέρνοιο μένει μέρος, ὡς ὅτε κόρσην 1

\ > a / > / > > 7 ᾿ φωτὸς ἐνιδρυθεῖσα κόμην ἐπενείματ᾽ ἀλώπηξ.

~ LA / / ~ τῶ μάλα θαρσαλέη σφε τάδε προσελέξαο τῆμος 80 ἐς Κύκλ > 19 Kyde ona 8 / ύκλωπες, κήμοί3 τι ἸἹζΚυδώνιον εἰ δ᾽ ἄγε τόξον ἠδ᾽ ἰοὺς κοίλην τε κατακληῖδα βελέμνων uy) Ἶ ω μ , y eh 2 Sane SA “ ον λλ τεύξατε: καὶ γὰρ ἐγὼ Λητωιὰς ὥσπερ ᾿Απόλλων. ai δέ κ᾿ ἐγὼ τόξοις μονιὸν δάκος ἤ τι πέλωρον /

θηρίον aypevow, τὸ δέ Kev Κύκλωπες ἔδοιεν." — 85

μή ε > 3... “« : EA > ¢ / ἔλ es

ἔννεπες" οἱ δ᾽ €téAccoav’ adap δ᾽ ὡπλίσσαο, out- μον,

αἶψα δ᾽ ἐπὶ σκύλακας πάλιν jes: ἵκεο δ᾽ αὖλιν

PA ὃ A Μ) Π ,ὔ « δὲ ᾽ὔ λ A 4 ρκαδικὴν ἔπι Πανός. ὁ δὲ κρέα AvyKos ἔταμνε

Μαιναλίης, ἵνα of τοκάδες κύνες εἶδαρ ἔδοιεν.

\ shee / / \ 4 bid Ἁ τὶν δ᾽ ὃ γενειήτης δύο μὲν κύνας ἥμισυ πηγοὺς 90

~ 1 κόρσῃ Vindob. 318, Vossian. 59. 2 κἠμοί Meineke ; ἢ # mor. :

« κεχρημένος Of mss. is probably correct. This participle in late poetry is used in the vaguest way to indicate any sort of condition.

> ὀπτήρια, TA ὑπὲρ TOD ἰδεῖν δῶρα (schol.), were gifts given on seeing for the first time a new-born child (schol. Aesch. Eum. 7; Nonn. v. 139). Very similar is the birthday-gift proper, the δόσις γενέθλιος or γενέθλια: τὰ ἐπὶ τῇ πρώτῃ ἡμέρᾳ δῶρα (Hesych.). Phoebe gave the oracle at Delphi as a birthday gift to Phoebus. More usually ὀπτήρια -- ἀνακα- λυπτήρια, gifts given to the bride by the bridegroom on

66

HYMN III

stained* with burnt ashes. And straightway he plays bogey to the child and she runs into her mother’s lap, with her hands- upon her eyes. But thou, Maiden, even earlier, while yet but three years old, when Leto came bearing thee in her arms. at the bidding of Hephaestus that he might give thee handsel ὃ and Brontes° set thee on his stout knees— thou didst pluck the shaggy hair of his great breast and tear it out by force. And even unto this day the mid part of his breast remains hairless, even as when mange settles on a man’s temples and eats away the hair.

Therefore right boldly didst thou address them then: “Cyclopes, for me too fashion ye a Cydonian@ bow and arrows and a hollow casket for my shafts ; for I also am a child of Leto, even as Apollo. And if I with my bow shall slay some wild creature or monstrous beast, that shall the Cyclopes eat.” So didst thou speak and they fulfilled thy words. Straightway didst thou array thee, O Goddess, and speedily again thou didst go to get thee hounds; and thou camest to the Arcadian fold of Pan. And he was cutting up the flesh of a lynx of Maenalus “ that his bitches might eat it for food. And to thee the Bearded’ God gave two dogs black-and-

seeing her for the first time; Pollux ii. 59 ὀπτήρια τὰ δῶρα τὰ παρὰ τοῦ πρῶτον ἰδόντος τὴν νύμφην νυμφίου διδόμενα. Cf. iii. 36 τὰ δὲ παρὰ τοῦ ἀνδρὸς διδόμενα ἕδνα καὶ ὀπτήρια καὶ ἀνα- καλυπτήρια. . . καὶ προσφθεγκτήρια ἐκάλουν. Moeris 205. 24 ὀπτήρια ᾿Αττικῶς, ἀνακαλυπτήρια ᾿ Ἑλληνικῶς.

¢The three Cyclopes, sons of Gaia, were Brontes, Steropes, Arges (Hesiod, Th. 140).

4 i.e. Cretan, cf. Stat. Th. iv. 269 ** Cydonea harundine,” vii. 339 ** Cydoneas sagittas.”

¢ Mountain in Arcadia.

7 Cf. Hom. ΗΠ. Pan 39. 67

ς ἃ, “νι

CALLIMACHUS

τρεῖς δὲ παρουαίους * ἐ ἕνα δ᾽ αἰόλον, οἵ ῥα λέοντας αὐτοὺς αὖ ἐρύοντες, ὅτε δράξαιντο δεράων, εἷλκον 3 ἔτι ζώοντας ἐπ᾽ αὐλίον, ἑπτὰ δ᾽ ἔδωκε θάσσονας αὐράων Kuvocoupidas, αἵ ῥα διῶξαι ὥκισται νεβρούς τε καὶ οὐ μύοντα λαγωόν, 95 \ , ἋᾺ 7 A ὦ ” \ καὶ κοίτην ἐλάφοιο καὶ ὕστριχος ἔνθα καλιαὶ σημῆναι, καὶ ζορκὸς ἐπ᾽ ἴχνιον. ἡγήσασθαι. ἔνθεν ἀπερχομένη [μετὰ καὶ κύνες ἐσσεύοντο) εὗρες ἐπὶ προμολῇσ᾽ ὄρεος τοῦ Ἰ]αρρασίοιο / 9 7 / ? ε \ 7 > # σκαιρούσας ἐλάφους, μέγα TL χρέος" at μὲν ἐπ᾽ ὄχθῃς 100 >\ > / / > , αἰὲν ἐβουκολέοντο μελαμψήφιδος ᾿Αναύρου, μάσσονες ἢ ταῦροι, κεράων δ᾽ ἀπελάμπετο χρυσός" 3 ’ Diet / Ἦν a \ \ v ἐξαπίνης δ᾽ ἔταφές τε Kat ὃν ποτὶ θυμὸν ἔειπες ςς ὧς Ψ >A / 5 4 ΝΜ », 99 τοῦτό κεν ᾿Αρτέμιδος πρωτάγριον ἄξιον εἴη. Pie δ. ow "pe , 2 ὦ > , πέντ᾽ ἔσαν αἱ πᾶσαι" πίσυρας δ᾽ ἕλες ὦκα θέουσα 105 νόσφι κυνοδρομίης, ἵνα τοι θοὸν ἅρμα φέρωσι. τὴν δὲ μίαν Κελάδοντος ὑπὲρ ποταμοῖο φυγοῦσαν Ἥρης ἐννεσίῃ σιν, ἀέθλιον “Ηρακλῆι ὕστερον ὃ ὄφρα γένοιτο, πάγος Κερύνειος ἔδεκτο. ἤΑρτεμι Ilapfevin Τυτυοκτόνε, χρύσεα μέν τοι 110 3 \ 4 / > > / / ἔντεα Kal ζώνη, χρύσεον δ᾽ ἐζεύξαο δίφρον, 1 παρουαίους Schneider after M. Haupt who conjectured mapwatous, ef. Hesych. s.vv. rapwds.and mdpwos, Arist. H.A. ix. 45, etc. ; mapovarious.

2 εἷλκον e, cf. Nonn. 25, 188; εἷλον A. 3 ὕστερον schol. Apoll. Rh. i. 996; ὕστατον.

« The ancients differed as to whether πηγός meant black or white (Hesych. s.vv. rnyés and πηγεσιμάλλῳ).

>It is by no means certain that the mss. παρουατίους is wrong, ‘‘ with hanging ears.” παρουαίους is based upon Hesych. s.vv. παρωάς, mdpwos; Aelian. H.A. viii. 12, ef. Arist. H.A. ix. 45, Dem. De cor. 260. Should we read Ilapavaious, i.e. Molossian ὃ,

68

HYMN ΠῚ

white,” three reddish,? and one spotted, which pulled down” very lions when they clutched their throats and haled them still living to the fold. And he gave thee seven Cynosurian¢ bitches swifter than the winds —that breed which is swiftest to pursue fawns and the hare which closes not his eyes*; swiftest too to mark the lair of the stag and where the porcupine / hath his burrow, and to lead upon the track of the gazelle.

Thence departing (and thy hounds sped with thee) thou didst find by the base of the Parrhasian hill deer gambolling—a mighty herd. They always herded by the banks of the black-pebbled Anaurus— larger than bulls, and from their horns shone gold. And thou wert suddenly amazed and saidst to thine own heart: “This would be a first capture worthy of Artemis.’’ Five were they in all; and four thou didst take by speed of foot—without chase of dogs— to draw thy swift car. But one escaped over the river Celadon, by devising of Hera, that it might be in the after days a labour for Heracles,’ and the Ceryneian hill received her.

Artemis, Lady of Maidenhood, Slayer of Tityus, golden were thine arms and golden thy belt, and a

golden car didst thou yoke, and golden bridles,

ὁ αὖ épvovres, common in Oppian and Nonnus, is appar- ently a misunderstanding of the Homeric aveptovres (=dva- Fepvovres).

4 Arcadian, cf. Stat. Th. iv. 295 ‘‘ dives Cynosura ferarum.”

ὁ Oppian, Cyneg. iii. 511 f.

7 Oppian, ibid. 391 ff.

9 Apollodor. ii. 5. 3 ‘*The third labour which he (Eurystheus) imposed on him (Heracles) was to bring the Cerynean hind (Κερυνῖτιν ἔλαφον) to Mycenae alive. This was a hind. . . with golden horns, sacred to Artemis.” Cf. Pind. O. iii. 29.

69

CALLIMACHUS

ἐν δ᾽ ἐβάλευ χρύσεια, θεή, κεμάδεσσι χαλινά. ποῦ δέ σε τὸ πρῶτον κερόεις ὄ ὄχος ἠρξατ᾽ ἀείρειν; Αἵμῳ ἐπὶ Θρήικι, τόθεν Bopéao Karas ἔρχεται ἀχλαίνοισι δυσαέα κρυμὸν ἄγουσα. 115 “Ἠ > ν / > A \ 2 \ Ld / ποῦ δ᾽ ἔταμες πεύκην, ἀπὸ δὲ φλογὸς ἥψαο ποίης; Μυσῷ ἐν Οὐλύμπῳ, φάεος δ᾽ ἐνέηκας ἀυτμὴν ἀσβέστου, τό ῥα πατρὸς ἀποστάζουσι κεραυνοί. ποσσάκι δ᾽ ἀργυρέοιο, θεή, πειρήσαο τόξου; ~ δὲ 4 / A \ 4 Od ~ πρῶτον ἐπὶ πτελέην, TO δὲ δεύτερον ἧκας ἐπὶ δρῦν, 120 τὸ τρίτον. αὖτ᾽ ἐπὶ θῆρα. τὸ τέτρατον οὐκέτ᾽ ἐπὶ δὴν t ἀλλά μιν εἰς ἀδίκων ἔβαλες πόλιν, οἵ τε περὶ σφέας οἵ τε περὶ ξείνους ἀλιτήμονα πολλὰ τέλεσκον, σχέτλιοι" οἷς τύνη χαλεπὴν ἐμμάξεαι ὀργήν" κτήνεά φιν λοιμὸς " καταβόσκεται, ἔ ἔργα δὲ πάχνη, 125 κείρονται δὲ γέροντες ἐφ᾽ υἱάσιν, αἱ δὲ γυναῖκες ἢ βληταὶ θρησμόθοι λεχωίδες ἠὲ φυγοῦσαι πἰβτοσσῶ τῶν 3 οὐδὲν ἐπὶ σφυρὸν ὀρθὸν a ἀνέστη. οἷς 4 δέ κεν εὐμειδής τε καὶ ἵλαος αὐγάσσηαι, / Ou A A / / > δὲ 46 κείνοις εὖ μὲν ἄρουρα φέρει στάχυν, εὖ δὲ γενέθλη 130 / > 2 Νν >/ SOs 3. WV “ τετραπόδων, εὖ δ᾽ ὄλβος ἀέξεται: οὐδ᾽ ἐπὶ σῆμα ἔρχονται πλὴν εὖτε πολυχρόνιόν τι φέρωσιν" οὐδὲ διχοστασίη τρώει γένος, ἥ τε καὶ εὖ περ οἴκους ἑστηῶτας ἐσίνατο: ταὶ δὲ θυωρὸν . εἰνάτερες γαλόῳ τε μίαν περὶ δίφρα ais 135 / ~ ” \ > \ Ul Ld > / πότνια, τῶν εἴη μὲν ἐμοὶ φίλος ὅστις ἀληθής, 5 3 > / + / / A > / εἴην δ᾽ αὐτός, ἄνασσα, μέλοι δέ μοι αἰὲν ἀοιδή" 1 δὴν Editor ; δρῦν. 2 λιμὸς A. 3 χῶν δ᾽ mss.; corr. Cobet. 4 ods ἃ and Paris. 456.

@ εἰνάτερες -- wives whose husbands are brothers ; γαλόῳ ΞΞ wife and sister(s) of one man. (Hom. Jl, vi. 378.) Gercke, Rh. Mus.

70

HYMN ΠῚ

goddess, didst thou put on thy deer. And where first did thy horned team begin to carry thee? To Thracian Haemus, whence comes the hurricane of Boreas bringing evil breath of frost to cloakless men. And where didst thou cut the pine and from what flame didst thou kindle it? It was on Mysian Olympus, and thou didst put in it the breath of flame unquenchable, which thy Father's bolts distil. And how often goddess, didst thou make trial of thy silver bow? First at an elm, and next at an oak didst thou shoot, and third again at a wild beast. But the fourth time—not long was it ere thou didst shoot ἰδῇ the city of unjust men, those who to one another and those who towards strangers wrought many deeds of sin, froward men, on whom thou wilt impress thy grievous wrath. On their cattle plague feeds, on their tilth feeds frost, and the old men cut their hair in mourning over their sons, and their wives either are smitten and die in childbirth, or, if they escape, bear births whereof none stands on upright ankle. But on whomsoever thou lookest smiling and gracious, for them the tilth bears the corn-ear abundantly, and abundantly prospers the fourfooted breed, and abundant waxes their prosper- ity: neither do they go to the tomb, save when they carry thither the aged. Nor does faction wound their race—faction which ravages even well-established houses: but brother’s wife and husband’s sister set their chairs around one board.“ Lady, of that number be whosoever is a true friend of mine, and of that number may I be myself, O Queen, and may song be my study for ever. In that song shall be the

xlii. (1887), p. 273 ff., sees an allusion to Arsinoé I. and Arsinoé 11.

71

‘ et κ᾿

CALLIMACHUS

τῇ ἔνι μὲν “Λητοῦς γάμος ἔσσεται, ἐν δὲ σὺ πολλή,

ἐν δὲ καὶ ᾿Απόλλων, ἐν δ᾽ οἵ σεο πάντες ἄεθλοι,

ἐν δὲ κύνες καὶ τόξα καὶ ἄντυγες, αἵ τέ σε ῥεῖα 140 θηητὴν φορέουσιν, ὅτ᾽ ἐς Διὸς οἶκον ἐλαύνεις.

ἔνθα τοι ἀντιόωντες ἐνὶ προμολῇσι δέχονται

ὅπλα μὲν ‘Eppeins ᾿Ακακήσιο ree ᾿Απόλλων θηρίον ὅττι φέρῃσθα: π Zpoibe ye Je γέ," πρίν. περ ἱκέσθαι καρτερὸν ᾿Αλκεΐδην᾽ ee οὐκέτι τοῦτον ἄεθλον 145 Φοῖβος ἔ ἔχει, τοῖος γὰρ ἀεὶ Τιρύνθιος ἄκμων

ἕστηκε πρὸ πυλέων ποτιδέγμενος, εἴ τι φέρουσα νεῖαι πῖον ἔδεσμα: θεοὶ δ᾽ ἐπὶ πάντες ἐκείνῳ

ἄλληκτον γελόωσι, μάλιστα δὲ πενθερὴ αὐτί,

A ταῦραν ὅτ᾽ ἐκ δίφροιο μάλα μέγαν ἢ ὅ γε 2 χλούνην 150

κάπρον ὀπισθιδίοιο φέροι ποδὸς ἀσπαίροντα" κερδαλέῳ μύθῳ σε σε, θεή, μάλα τῷδε πινύσκει

“ς βάλλε κακοὺς ἐπὶ θῆρας, ἵνα θνητοί σε βοηθὸν

ε > \ Xr / 3 ” / ἠδὲ λ Ἁ OS ἐμὲ ἱξεκχήσικσίν ὑξα APORUs Woe λδοθξ

» / / / / 3 \ \ οὔρεα βόσκεσθαι" τί δέ κεν * πρόκες ἠδὲ Aaywot 15 ῥέξειαν; σύες ἔργα, σύες φυτὰ λυμαίνονται. καὶ βόες ἀνθρώποισι κακὸν μέγα: βάλλ᾽ ἐπὶ καὶ

τούς." a \ Ἃ , \ 422 a ὡς ἔνεπεν, Taxwos δὲ μέγαν περὶ θῆρα πονεῖτο. οὐ γὰρ ὅ γε Φρυγίῃ περ ὑπὸ δρυὶ γυῖα θεωθεὶς 1 ye Blomf. ; δέ. 7 2 6 yed; ὅτε. 3 κικλήσκωσιν F and Voss. 59; -ovow AE. 4 γί κεν.

« Cf. the Homeric epithet of Hermes, ᾿Ακάκητα, Il. xvi. 185, ete.

ὃ Heracles, as son of Amphitryon son of Alcaeus. According to Apollodor. ii. 4. 12, Alcides was the original name of Heracles, the latter name having been bestowed upon him by the Pythian priestess when he consulted the 72

HYMN ΠῚ

Marriage of Leto; therein thy name shall often-times be sung; therein shall Apollo be and therein all thy labours, and. therein thy hounds and thy bow and thy chariots, which lightly carry thee in thy splendour, when thou drivest to the house of Zeus. There in the entrance meet thee Hermes and Apollo: Hermes, the Lord of Blessing,“ takes thy weapons, Apollo takes whatsoever wild beast thou bringest. Yea, so Apollo did before strong Alcides® came, but now Phoebus hath this task no longer; in such wise the Anvil of Tiryns¢ stands ever before the gates, waiting to see if thou wilt come home with some fat morsel. And all the gods laugh at*him with laughter unceas- ing and most of all his own wife’s mother ὦ when he ‘brings from the car a great bull or a wild boar, carrying it by the hind foot struggling. With this cunning speech, goddess, doth he admonish thee: “Shoot at the evil wild beasts that mortals may call thee their helper even as they call me. Leave deer and hares to feed upon the hills. What harm could deer or hares do? It is boars which ravage the tilth of men and boars which ravage the plants ; and oxen are a great bane to men: shoot also at those.” So he spake and swiftly busied him about the mighty beast. For though beneath a Phrygian’ oak his

oracle after he had gone into exile for the murder of his children. Heracles asked the oracle where he should dwell and he was told to settle in Tiryns and serve Eurystheus for twelve years.

¢ There is no reason whatever to suppose that ἄκμων here has any other than its ordinary sense of anvil, used meta- phorically, as in Aesch. Pers. 52. It has been sometimes supposed to mean unwearied = ἀκάματος.

@ Hera, mother of Hebe.

ὁ ** Phrygia, a hill in Trachis where Heracles was burnt” (schol.).

73

CALLIMACHUS

͵ 9 3 / 3 e / \ > / παύσατ᾽ adypayins: ἔτι οἱ πάρα νηδὺς ἐκείνη, 160 τῇ ποτ᾽ ἀροτριόωντι συνήντετο Θειοδάμαντι.

σοὶ δ᾽ ᾿Αμνισιάδες μὲν ὑπὸ ζεύγληφι λυθείσας

7 / \ /, A: 7

ψήχουσιν κεμάδας, παρὰ δέ σφισι πουλὺ νέμεσθαι Ἥρης ἐκ λειμῶνος ἀμησάμεναι φορέουσιν ὠκύθοον + τριπέτηλον, ὃ καὶ Διὸς ἵπποι ἔδουσιν" 165

, 3 \ ’ ε , 2 ͵ ἐν καὶ χρυσείας ὑποληνίδας ἐπλήσαντο

“ Μ εν. 4 5 A / v7 ὕδατος, ὄφρ᾽ ἐλάφοισι ποτὸν θυμάρμενον εἴη. > \ ἐδ, δ. \ / v ε / > 23> ὦ αὐτὴ δ᾽ ἐς πατρὸς δόμον ἔρχεαι: οἱ δέ σ᾽ ἐφ᾽ ἕδρην / « ~ / \ > 3 / / πάντες ὁμῶς καλέουσι: σὺ δ᾽ ᾿Απόλλωνι παρίζεις. εἰν Der ἂν bed ~ , ; “ἡνίκα δ᾽ at νύμφαι oe χορῷ ἔνι κυκλώσονται 170 ἀγχόθι πηγάων Αἰγυπτίου ᾿ΙΪνωποῖο nv / \ A / / pe JS / ἢ Πυτάνης (καὶ yap [Πιτάνη σέθεν) ἢ evi Λίμναις, ἢ ἵνα, δαῖμον, ᾿Αλὰς ᾿Αραφηνίδας οἰκήσουσα ἦλθες ἀπὸ Σκυθίης, ἀπὸ δ᾽ εἴπαο τέθμια Ταύρων, \ A lan > \ / σ “A μὴ VELOV τημουτος EMAL Boes εινεκα μισθοῦ 175 TeTpayvov τέμνοιεν ὑπ᾽ ἀλλοτρίῳ ἀροτῆρι" ἢ γάρ κεν γυιαΐ τε καὶ αὐχένα κεκμηῦῖαι

1 ὠκύθοον e, cf. Hesych. s.v. ; ὠκύθεον.

« When Heracles was passing through the land of the Dryopes, being in want of food for his young son Hyllus, he unyoked and slaughtered one of the oxen of Theiodamas, king of the Dryopes, whom he found at the plough. War ensued between the Dryopes and Heracles, and the Dryopes were defeated, and Hylas, son of Theiodamas, was taken as a hostage by Heracles (Apollodor. ii. 7. 7, Apoll. Rh. i. 1211 ff., Ovid, 16. 488). Hence Heracles got the epithet Bouthoinas, schol. Apoll. Rh. 1.6.. Gregor. Naz. Or. iv. 123. The Lindian peasant who was similarly treated by Heracles, and who, while Heracles feasted, stood apart and cursed (hence curious rite at Lindos in Rhodes, where, when they

14

HYMN III

flesh was deified, yet hath he not ceased from gluttony. Still hath he that belly wherewith he met Theiodamas “% at the plough.

For thee the nymphs of Amnisus rub down the hinds loosed from the yoke, and from the mead of Hera they gather and carry for them to feed on much swift-springing clover, which also the horses of Zeus eat; and golden troughs they fill with water to be for the deer a pleasant draught. And thyself thou enterest thy Father’s house, and all alike bid thee to a seat; but,thou sittest beside Apollo.

But when the nymphs encircle thee in the dance, near the springs of Egyptian Inopus? or Pitane °— for Pitane too is thine—or in Limnae#? or where, goddess, thou camest from Scythia to dwell, in Alae Araphenides,’ renouncing the rites of the Tauri, then may not my kine cleave a four-acred 9 fallow field for a wage at the hand of an alien ploughman ; else surely lame and weary of neck would they come

sacrifice to Heracles, they do it with curses, Conon 11, Apollod. ii. 5. 11. 8, Lactant. Inst. Div. i. 21) is identified with Theiodamas by Philostr. Imag. ii. 24.. Cf. G. Knaack, Hermes xxiii. (1888), p. 131 ff.

> Inopus in Delos was supposed to have a subterranean connexion with the Nile.

¢ On the Eurotas with temple of Artemis. ᾿ς ὦ This may be the Athenian Limnae (so schol.) ; but there was a Limnaeon also in Laconia with temple of Artemis and an image supposed to be that carried off by Orestes and Iphigeneia (Paus. iii. 7) from Taurica.

¢ Attic deme between Marathon and Brauron with temple of Artemis (Eurip. [phig. in T. 1446 ff.).

7 In the Crimea, where Artemis was worshipped with human sacrifice (Eurip. l.c., Ovid, Trist. iv. 4, Hx Ponto iii. 2, Herod. iv. 103).

9 The typical heroic field (Hom. Od. xviii. 374, Apoll. Rh, iii. 1344); οἵ, Od. vii. 113.

75

CALLIMACHUS

/ ” , \ > / κόπρον ἔπι προγένοιντο, καὶ εἰ Στυμφαιίδες elev εἰναετιζόμεναι κεραελκέες, αἵ μέγ᾽ ἄρισται / > a > \ A 3 > 5 a τέμνειν ὦλκα βαθεῖαν: ἐπεὶ θεὸς οὔποτ᾽ ἐκεῖνον 180 ἦλθε παρ᾽ ᾿Πέλιος καλὸν χορόν, ἀλλὰ θεῆται δίφρον ἐπιστήσας, τὰ δὲ φάεα μηκύνονται. τίς δέ νύ τοι νήσων, ποῖον δ᾽ ὄρος εὔαδε πλεῖστον, tis δὲ λιμήν, ποΐη δὲ πόλις; τίνα δ᾽ ἔξοχα νυμφέων φίλαο, καὶ ποίας ἡρωίδας € ἐσχες ἑταίρας; 185 - εἰπέ, Gen, od μὲν ἄμμιν, ἐγὼ δ᾽ ἑτέροισιν ἀείσω. / \ 7 / ’ 4 / νήσων μὲν Δολίχη, πολίων δέ τοι evade Ilépyn, Τηύγετον δ᾽ ὀρέων, λιμένες γε μὲν Εὐρίποιο. ἔξοχα δ᾽ ἀλλάων Dopruvida φίλαο νύμφην, ἐλλοφόνον Βριτόμαρτιν ἐ ἐύσκοπον᾽" ἧς ποτε Μίνως 190 ἜΡΟΝ πτοιηθεὶς ὑπ᾽ ἔρωτι κατέδραμεν οὔρεα Κρήτης. ΤῈ [ἀφ ε, ἡ δ᾽ ὁτὲ μὲν λασίῃσιν ὕ ὑπὸ δρυσὶ κρύπτετο νύμφη, πο ἄλλοτε δ᾽ εἱαμενῇσιν" ὃ δ᾽ ἐννέα μῆνας ἐφοίτα

“γΆ eo , ἢ ΄ Bek, παίπαλά Te κρημνούς τε Kal οὐκ ἀνέπαυσε διωκτύν, atte, ows -

ay peop ὅτε μαρπτομένη Kat δὴ σχεδὸν ἥλατο πόντον 195 ~*~ πρηόνος ἐξ ὑπάτοιο καὶ ἔνθορεν εἰς ἁλιήων

δίκτυα, τά of ἐσάωσαν: ὅθεν μετέπειτα Kvdwves

νύμφην μὲν Δίκτυναν, ὄρος δ᾽ ὅθεν ἥλατο νύμφη

At. on » | Δικταῖον καλέουσιν, ἀνεστήσαντο δὲ βωμοὺς ν᾿ λέγ χα ery. \ \ / ᾽ , : ~ . . tepa τε ῥέζουσι: τὸ δὲ στέφος ἤματι κείνῳ 200 ΕΟ γος, ἢ πίτυς ἢ σχῖνος, μύρτοιο δὲ χεῖρες ἀθικτοι" ῖ

*7.¢. from Epirus. For the great size of the ᾿Ηπειρωτικαὶ βόες see Aristotle, H.A. iii. 21, who says that when milking them the milker had to stand upright in order to reach the udder. Both Stymphaea and Tymphaea seem to be attested, though the latter seems to have the better authority (Steph. Byz. s.v. Τύμφη).

ὃ Hesiod, W. 436.

¢ Doliche: either Euboea (E.M. s.v. Ἐὔβοια), E. Maass,

~ Hermes xxv. (1890), p. 404, or [caros (Steph. Byz. s.v.”Ikapos),

76

HYMN III

to the byre, yea even were they of Stymphaean @ breed, nine? years of age, drawing by the horns; which kine are far the best for cleaving a deep furrow ; for the god Helios never passes by that beauteous dance, but stays his car to gaze upon the sight, and the lights of day are lengthened.

Which now of islands, what hill finds most favour with thee? What haven? .Whatcity? Which of the nymphs dost thou love above the rest, and what heroines hast thou taken for thy companions? Say, goddess, thou to me, and I will sing thy saying to others. Of islands Doliche ὁ hath found favour with thee, of cities Perge,? of hills Taygeton,’ the havens of Euripus. And beyond others thou lovest the nymph of Gortyn, Britomartis, slayer of stags, the goodly archer; for love of whom was Minos of old distraught and roamed the hills of Crete. And the nymph would hide herself now under the shaggy oaks and anon in: the low meadows. And for nine months he roamed over crag and cliff and made not an end of pursuing, until, all but caught, she leapt into the sea from the top of a cliff and fell into the nets of fishermen which saved her. Whence in after days the Cydonians call the nymph the Lady of the Nets (Dictyna) and the hill whence the nymph leaped they call the hill of Nets (Dictaeon), and there they set up altars and do sacrifice. And the garland on that day is pine or mastich, but the hands

or an island off Lycia (Steph. Byz. 5.0. Δολιχή" νῆσος πρὸς τῇ Λυκίᾳ, ws Καλλίμαχο»).

4 In Pamphylia, with temple of Artemis, Strabo 667.

ὁ In Laconia.

7 Britomartis or Dictyna, a Cretan goddess sometimes represented as an attendant of Artemis, sometimes regarded as identical with her.

77

Vy

CALLIMACHUS

Ἁ / Ἁ / λ ER A / wv δὴ τότε yap πέπλοισιν ἐνέσχετο μύρσινος ὄζος

ns κούρης, ὅτ᾽ ἔφευγεν: ὅθεν μέγα χώσατο μύρτῳ. TY ρη ἑῷ μεγαχ μῦυρτᾳ

Οὖπι ἄνασσ᾽ εὐῶπι φαεσφόρε, καὶ δὲ σὲ κείνης ταέες καλέουσιν ἐπωνυμίην ἀπὸ νύμφης. v1 A / ε / B ah > in 7 καὶ μὴν Κυρήνην ἑταρίσσαο, τῇ ποτ ἔδωκας ᾽ ~ a αὐτὴ θηρητῆρε δύω κύνε, τοῖς ἔνι κούρη Yunis παρὰ τύμβον ᾿Ιώλκιον ἔμμορ᾽ ἀέθλου. καὶ Κεφάλου ξανθὴν ἄλοχον Δηιονίδαο, / A ε ’ 7 > x 7 \ A A \ πότνια, σὴν ὁμόξηρον ἐθήκαο: καὶ δὲ σὲ φασὶ

. καλὴν ᾿Αντίκλειαν ἴσον φαέεσσι φιλῆσαι! Ὰ a A A sé ak. ow ΄ at πρῶται θοὰ τόξα καὶ aud’ ὦμοισι φαρέτρας

ἰοδόκους ἐφόρησαν: ἀσίλλωτοι δέ dw ὦμοι δεξιτεροὶ καὶ γυμνὸς ἀεὶ παρεφαίνετο μαζός. 4 δ᾽ + 7 ὃ χὰ" 2A. / ἤνησας δ᾽ ἔτι πάγχυ ποδορρώρην ᾿Αταλάντην, κούρην ᾿Ϊασίοιο συοκτόνον KocaotSao,

a , {9 / 90. " 3 καί € κυνηλασίην τε καὶ εὐστοχίην ἐδίδαξας.

πῶ οὔ μιν ἐπίκλητοι Καλυδωνίου ἀγρευτῆρες

μέμφονται κάπροιο: τὰ γὰρ σημήια νίκης

᾿Αρκαδίην εἰσῆλθεν, ἔχει δ᾽ ἔτι θηρὸς ὀδόντας"

οὐδὲ μὲν “YAatov τε καὶ ἄφρονα ἱῬοῖκον ἔολπα > ’ 3 / 3 » ᾽

οὐδέ περ ἐχθαίροντας ἐν "Ads μωμήσασθαι

τοξότιν: οὐ γάρ σφιν λαγόνες συνεπιψεύσονται, / / “ / > /

τάων Mawadin vaev φόνῳ ἀκρώρεια.

205

215

220

πότνια πουλυμέλαθρε, πολύπτολι, χαῖρε Χιτώνη 225

Μιλήτῳ ἐπίδημε: σὲ γὰρ ποιήσατο Νηλεὺς

« Artemis in Ephesus, Sparta, etc. > Cyrene.

¢ «©The tomb of Pelias” (schol.). See Introduction. @ Procris. ¢ Mother of Odysseus.

7 The ms. ἀσύλ(λγωτοι is quite unknown. The transla-

tion assumes a connexion with dow da. -

78

HYMN III

touch not the myrtle. For when she was in flight, a myrtle branch became entangled in the maiden’s robes; wherefore she was greatly angered against the myrtle. Upis,¢ O Queen, fairfaced Bringer or Light, thee too the Cretans name after that nymph. Yea and Cyrene thou madest thy comrade, to whom on a time thyself didst give two hunting dogs, with whom the maiden daughter of Hypseus? beside the Ioleian tomb*° won the prize. And the fair-haired wife? of Cephalus, son of Deioneus, O Lady, thou madest thy fellow in the chase; and fair Anticleia,’ they say, thou didst love even as thine own eyes. These were the first who wore gallant bow and arrow - holding quivers on their shoulders; their right shoulders bore the quiver strap,’ and always the right breast showed bare. Further thou didst greatly commend swift-footed Atalanta,’ the slayer of boars, daughter of Arcadian Iasius, and taught her hunting with dogs and good archery. They that were called to hunt the boar of Calydon find no fault with her; for the tokens of victory came into Arcadia which still holds the tusks of the beast. Nor do I deem that Hylaeus” and foolish Rhoecus, for all their hate, in Hades slight her archery. For the loins, with whose blood the height of Maenalus flowed, will not abet the falsehood.

Lady of many shrines, of many cities, hail! God- dess of the Tunic,’ sojourner in Miletus; for thee

9. Atalanta took a prominent part in the hunt of the Caly- donian boar, and received from Meleager the hide and head of the boar as her prize (Ρααβ. viii. 45).

» Hylaeus and Rhoecus were two centaurs who insulted Atalanta and were shot by her (Apollod. iii. 9. 2).

ὁ Chitone, by-name of Artemis as huntress, wearing a sleeveless tunic (χιτών) reaching to the knees,

79

ΝΣ “᾿ ΄

Ua woth op: pv

at % hae’ é ¢

haem es ἊΨ » Fa UPPLYY.

CALLIMACHUS

ἡγεμόνην, ὅτε νηυσὶν ἀνήγετο Κεκροπίηθεν. Χησιὰς ᾿Ιμβρασίη πρωτόθρονε, σοὶ δ᾽ ᾿Αγαμέμνων πηδάλιον νηὸς σφετέρης ἐγκάτθετο νηῷ μείλιον ἀπλοΐης, ὅτε of κατέδησας ἀήτας, 230 Τευκρῶν ἡνίκα νῆες ᾿Αχαιίδες ἄστεα κήδειν ἔπλεον ἀμφ᾽ “Ἑλένῃ “Ραμνουσίδι θυμωθεῖσαι.

ἢ μέν τοι IIpoirés γε δύω ἐκαθίσσατο νηούς, ἄλλον μὲν Κορίης, ὅτι of συνελέξαο κούρας οὔρεα πλαζομένας ᾿Αζήνια, τὸν δ᾽ ἐνὲ Λούσοις 235 Ἡμέρῃ, οὕνεκα θυμὸν ἀπ᾽ ἄγριον εἵλεο παίδων.

\ V-%9 / / > / σοὶ καὶ ᾿Αμαζονίδες πολέμου ἐπιθυμήτειραι 3 / > / / é : .{. ἔν ποτε παρραλίῃ ᾿Εφέσῳ βρέτας ἱδρύσαντο

φηγῷ ὑπὸ πρέμνῳ, τέλεσεν δέ τοι ἱερὸν ἱἱππώ: αὐταὶ δ᾽, Οὖπι ἄνασσα, περὶ πρύλιν ὠρχήσαντο 240 πρῶτα μὲν ἐν σακέεσσιν ἐνόπλιον, αὖθι δὲ κύκλῳ στησάμεναι χορὸν εὐρύν: ὑπήεισαν δὲ λίγειαι λεπταλέον σύριγγες, ἵνα ῥήσσωσιν 5 ὁμαρτῇ" οὐ γάρ πω νέβρεια du’ ὀστέα τετρήναντο,

ἔργον ᾿Αθηναίης ἐλάφῳ κακόν: ἔδραμε δ᾽ ἠχὼ 245 Σάρδιας ἔς τε νομὸν Βερεκύνθιον. at δὲ πόδεσσιν οὖλα κατεκροτάλιζον, ἐπεψόφεον δὲ φαρέτραι.

1 ἀξείνια Mss. ; corr. Spanheim. 2 πλήσ(σ)γωσιν Mss, ; πλίσσωσιν Arnaldus ; ῥήσσωσιν de Jan.

« Neleus, son of Codrus, founder of Miletus (Strabo, 633).

> Artemis Hegemone as leader of colonists (Paus. viii. 37).

¢ 4.¢. Athens. @ Cape in Samos. 4 River in Samos.

7 Artemis was worshipped in Ephesus with the title Πρωτοθρονίη (Paus. x. 38. 6). For rock-cut throne on Mount Coressus at Ephesus cf. A. B. Cook, Zeus, i. p. 140 f.

9 The ἄπλοια is sometimes described as a storm, sometimes as a dead calm.

» Epithet of Helen as daughter of Nemesis, who was worshipped at Rhamnus in Attica.

* King of Argos. 80

ΕῚ

HYMN ΠῚ

did Neleus* make his Guide,’ when he put off with his ships from the land of Cecrops.¢ Lady of Chesion ὅ and of Imbrasus,’ throned/ in the highest, to thee in thy shrine did Agamemnon dedicate the rudder of his ship, a charm against ill weather, when thou didst bind the winds for him, what time the Achaean ships sailed to vex the cities of the Teucri, wroth for Rhamnusian” Helen.

For thee surely Proetus* established two ‘shrines, one of Artemis of Maidenhood for that thou didst gather for him his maiden daughters/ when they were wandering over the Azanian* hills; the other he founded in Lusa’ to Artemis the Gentle,” because thou tookest from his daughters the spirit of wildness. For thee, too, the Amazons, whose mind is set on war, in Ephesus beside the sea established an image beneath an oak trunk, and Hippo” performed a holy rite for thee, and they themselves, O Upis Queen, around the image danced a war-dance —first in shields and in armour, and again in a circle arraying a spacious choir. And the loud pipes thereto piped shrill accompaniment, that they might foot the dance together (for not yet did they pierce the bones of the fawn, Athene’s handiwork,° a bane to the deer). And the echo reached unto Sardis and to the Bere- cynthian? range. And they with their feet beat loudly and therewith their quivers rattled.

J For their madness and cure cf. Paus. ii. 7. 8, viii. 18. 7 f.

* Azania in Arcadia. ? In Arcadia.

™ For the temple of Artemis Hemera or Hemerasia at Lusa cf. Paus. viii. 18. 8.

π Queen of the Amazons, no doubt identical with Hippolyte.

° The flute (αὐλός) invented by Athena (Pind. P. xii, 22) was often made from fawn bones, Poll. iv. 71, Athen. 182 π, Plut. Mor. 150 Ε. » In Phrygia.

G 81

CALLIMACHUS

κεῖνο δέ τοι μετέπειτα περὶ βρέτας εὐρὺ θέμειλον δωμήθη, τοῦ δ᾽ οὔτε θεώτερον ὄψεται ἠὼς οὐδ᾽ ἀφνειότερον: ῥέα κεν [Πυθῶνα παρέλθοι. 250 ~ ε \ >? / > / > / τῶ pa Kal ἠλαίνων ἀλαπαξέμεν ἠπείλησε Λύγδαμις ὑβριστής" ἐπὶ δὲ στρατὸν ἱππημολγῶν ἤγαγε + Κιμμερίων ψαμάθῳ ἴ ἴσον, οἵ pa παρ᾽ αὐτὸν κεκλιμένοι ναίουσι βοὸς πόρον ᾿Ιναχιώνης. ἃ δειλὸς. βασιλέων, ὅσον ἤλιτεν: οὐ γὰρ ἔμελλεν 26 ” 3 > A / \ 4 ΝΜ οὔτ᾽ αὐτὸς Σκυθίηνδε παλιμπετὲς οὔτε τις ἄλλος ὅσσων ἐν λειμῶνι ζαῦστρίῳ ἔσταν ἅμαξαι νοστήσειν: ᾿Εφέσου γὰρ ἀεὶ Tea τόξα πρόκειται. πότνια Μουνιχίη λιμενοσκόπε, χαῖρε Φεραίη.

μή τις ἀτιμήσῃ τὴν "Αρτεμιν: οὐδὲ γὰρ Οἰνεῖ 260

βωμὸν ἀτιμήσαντι 3 καλοὶ πόλιν ἦλθον ἀγῶνες" > > / > 3 “ > / μηδ᾽ ἐλαφηβολίην μηδ᾽ εὐστοχίην ἐριδαίνειν" 0." \ > oh ΘᾺ» ” / ΄-“ οὐδὲ γὰρ ᾿Ατρεΐδης ὀλίγῳ ἔπι κόμπασε μισθῷ" , ἊΝ \ , 2901 4 μηδέ τινα μνᾶσθαι τὴν παρθένον: οὐδὲ yap ὮΩτος, 20." \ > ’ 3 \ / > 7 οὐδὲ μεν Ὡαρίων ἀγαθὸν γαμον εμνήστευσαν" 265 μηδὲ χορὸν φεύγειν ἐνιαύσιον" οὐδὲ yap ‘Imma ἀκλαυτεὶ περὶ βωμὸν ἀπείπατο κυκλώσασθαι:

᾿ - > ~ χαΐίρε μέγα κρείουσα καὶ εὐάντησον ἀοιδῇ.

ha ἤλασε Et, Gud. Et. M. s.v. ἴσος.

2 ἀτιμήσαντι 6 and Vindobon. 318; ἀτιμάσαντι Af; ἀτι- μάσσαντι Schneider.

« A people living on the north of the Black Sea.

> The Cimmerian Bosporus, which was named after the Cow (ois), i.e. Io, daughter of Inachus, king of Argos.

¢ The Cayster is a river in Lydia. .

ἃ Harbour of Athens, where Artemis had a temple (Paus. i. 1. 4).

¢ Artemis Pheraia is Artemis as Hecate from, Pherae in Thessaly (Paus. ii. 23. 5).

82

poe

HYMN III

And afterwards around that image was raised a shrine of broad foundations. Than it shall Dawn behold nothing more divine, naught richer. Easily would it outdo Pytho. Wherefore in his madness

_ insolent Lygdamis threatened that he would lay it

waste, and brought against it a host of Cimmerians 4 which milk mares, in number as the sand; who have their homes hard by the Straits? of the Cow, daughter of Inachus. Ah! foolish among kings, how greatly he sinned! For not destined to return again to Scythia was either he or any other of those whose wagons stood in the Caystrian®’ plain; for thy shafts are ever more set as a defence before Ephesus.

O Lady of Munychia,? Watcher of Harbours, hail, Lady of Pherae®! Let none disparage Artemis. For Oeneus/ dishonoured her altar and no pleasant struggles came upon his city. Nor let any contend with her in shooting of stags or in archery. For the son of Atreus vaunted him not that he suffered small requital. Neither let any woo the Maiden; for not Otus, nor Orion wooed her to their own good. Nor let any shun the yearly dance; for not tearless to Hippo” was her refusal to dance around the altar. Hail, great Queen, and graciously greet

my song.

7 King of Calydon in Aetolia, who neglected to sacrifice to Artemis. In anger she sent the Calydonian boar to ravage his land.

9 Agamemnon, who shot a stag which was sacred to Artemis and boasted of the deed (Soph. Electr. 566 f., Hygin. Fab. 98). This led to the ἄπλοια at Aulis and the sacrifice of Iphigeneia.

* Queen of the Amazons, who founded the temple of Artemis at Ephesus.

83

IV.—EIX ΔΗ͂ΛΟΝ Τὴν ἱερήν, ὦ θυμέ, τίνα χρόνον ἢ 767°} ἀείσεις Δῆλον, ᾿Απόλλωνος κουροτρόφον; ἢ μὲν ἅπασαι Κυκλάδες, at νήσων ἱερώταται εἰν ἁλὶ κεῖνται, »” “ > 9.0 \ ~ / εὔυμνοι: Δῆλος δ᾽ ἐθέλει τὰ πρῶτα φέρεσθαι 3 / Ψ aA > / / ἐκ Μουσέων, ὅτι Φοῖβον ἀοιδάων μεδέοντα 5 λοῦσέ τε Kal σπείρωσε Kai ὡς θεὸν ἤἥνεσε πρώτη. e A \ > ὃ \ Δ \ II / λ ee, 2 ws Μοῦσαι τὸν ἀοιδὸν ὃ μὴ Πίμπλειαν ἀείσῃ ἔχθουσιν, τὼς Φοῖβος ὅτις Δήλοιο λάθηται. δ ~ 3} > / ᾿ e ἍἋ 3 / Δήλῳ viv οἴμης ἀποδάσσομαι, ws av ᾿Απόλλων v4 ὌΝ / > / / Κύνθιος αἰνήσῃ pe φίλης ἀλέγοντα τιθήνης. 10 κείνη δ᾽ ἠνεμόεσσα καὶ ἄτροπος οἷά θ᾽ ἁλιπλὴξ > / \ ~ Leng 27 a αἰθυίῃς καὶ μᾶλλον ἐπίδρομος ἠέπερ ἵπποις 7 > / ε CP yd δ A εχ, πόντῳ ἐνεστήρικται" ὁ δ᾽ ἀμφί € πουλὺς ἑλίσσων ᾿Ικαρίου πολλὴν ἀπομάσσεται ὕδατος ἄχνην" ~ ἂν “ εχ 9 / “ τῶ σφε καὶ ἰχθυβολῆες ἁλίπλοοι ἐννάσσαντο. 1ὅ ἀλλά οἱ οὐ νεμεσητὸν ἐνὶ πρώτῃσι λέγεσθαι, « Dear ies | > / 4-3 / \ ὁππότ᾽ ἐς ᾿ΩὨκεανόν τε καὶ ἐς Τιτηνίδα ηθὺν ~ > / 53." 93»ϑ νΝ ¢ 4 νῆσοι ἀολλίζονται, ἀεὶ δ᾽ ἔξαρχος δδεύει. ε a ἊΡ ,ὔ > "(ἢ ’ > A ἡ δ᾽ ὄπιθεν Φοίνισσα μετ᾽ ἴχνια Kdpvos ὀπηδεῖ 1 εἴ ror’ Reiske. But the text is quite right. * ἀείσῃ schol. Lycophr. 275; ἀείσει.

« Fountain in Pieria near Mt. Olympus, sacred to the Muses. ὃ Cynthos, mountain in Delos. ¢ The Icarian sea, so called from Icarus, son of Daedalus,

84

IV.—TO DELOS

Wuart time or when, O my soul, wilt thou sing of holy Delos, nurse of Apollo? Surely all the Cyclades, most holy of the isles that lie in the sea, are goodly theme of song. But Delos would win the foremost guerdon from the Muses, since she it was that bathed Apollo, the lord of minstrels, and swaddled him, and was the first to accept him for a god. Even as the Muses abhor him who sings not of Pimpleia® so Phoebus abhors him who forgets Delos. To Delos now will I give her share of song, so that Cynthian ὃ Apollo may praise me for taking thought of his dear nurse.

Wind-swept and stern is she set in the sea, and, wave-beaten as she is, is fitter haunt for gulls than course for horses. The sea, rolling greatly round her, casts off on her much spindrift of the Icarian ¢ water. Wherefore also sea-roaming fishermen have made her their home. But none need grudge that she be named among the first, whensoever unto Oceanus and unto Titan Tethys the islands gather and she ever leads the way.4 Behind her footsteps follow Phoenician Cyrnus,? no mean isle, and who fell into it when his father and he attempted to fly from Crete with artificial wings to escape the wrath of Minos. (Strabo 639, Diodor. iv. 77.)

2 See Introduction. ὁ Corsica, colonized by the Phoenicians,

85

PT a tt th αυφν

ree ne an ay ends

ἜΦΥ eS ey ae 7

i dk easchys 1 ἢ. τα Geeges Sheek. Hert CALLIMACHUS Το. ah Uvars. οὐκ ὀνοτὴ | καὶ Μάκρις ᾿Αβαντιὰς ᾿Ελλοπιήων 20 Σαρδώ θ᾽ ἱμερόεσσα καὶ ἣν ἐπενήξατο Κύπρις ἐξ ὕδατος τὰ πρῶτα, σαοῖ δέ μιν ἀντ᾽ ᾿ἐπιβάθρων. κεῖναι μὲν πύργοισι π᾿ τερισκεπέεσσιν ἐρυμναί, Δῆλος δ᾽ ᾿Απόλλωνι" σι δὲ 'σστιβαρώτερον ἕ ἕρκος; τείχεα μὲν καὶ λᾶες ὑπαὶ ῥιπῆς κε πέσοιεν 25 Στρυμονίου βορέαο" θεὸς δ᾽ ἀεὶ ἀστυφέλικτος" Δῆλε φίλη, τοῖός σε βοηθόος ἀμφιβέβηκεν. τ δὲ λίην πολέες σε περιτροχόωσιν ἀοιδαΐ, ποίῃ ἐνιπλέξω σε; τί τοι θυμῆρες ἀκοῦσαι; ἢ ws? τὰ πρώτιστα μέγας θεὸς οὔρεα θείνων 80 ἄορι τριγλώχινι, τό of TeAyives ἔτευξαν, νήσους εἰναλίας εἰργάζετο, νέρθε δὲ πάσας 3 ἐκ νεάτων ὥχλισσε καὶ εἰσεκύλισε θαλάσσῃ; καὶ τὰς μὲν κατὰ βυσσόν, ἵν᾽ ἠπείροιο λάθωνται, πρυμνόθεν ἐρρίζωσε" σὲ δ᾽ οὐκ ἔθλιψεν ἀνάγκη, 35 ἀλλ᾽ ἄφετος πελάγεσσιν ἐπέπλεες, οὔνομα δ᾽ ἦν σοι ᾿Αστερίη τὸ παλαιόν, ἐπεὶ βαθὺν ἥλαο τάφρον οὐρανόθεν φεύγουσα Διὸς γάμον ἀστέρι ἴση. τόφρα μὲν οὔπω σοι χρυσέη ἐπεμίσγετο Λητώ, τόφρα δ᾽ ἔτ᾽ ᾿Αστερίη σὺ καὶ οὐδέπω ἔκλεο Δῆλος" 40 πολλάκι σε Τροιζῆνος ἀπὸ ξανθοῖο πολίχνης

1 χοίη MSS. 2 χ᾽ ws Mss.

3 δὲ πάσας Mss. ; δ᾽ ἐλάσσας Meineke; δ᾽ ἐπάρας Schneider. 4 πολλάκι σ᾽ ἐκ marg. Taur., corr. Meineke ; πολλάκις ἐκ.

« Euboea, which was also called Ellopia from Ellops, son of Ion (Strabo 445, Steph. B. s.v. ᾿Ελλοπία.)

> Sardinia. ¢ Cyprus (schol. ).

ὦ ἐπίβαθρον (Hom. Od. xiv, 449, Callim. Hee. 31, Apoll. Rh. i, 421) is properly the fee for entering a ship; οὐ. Eustath. on Hom. l.c., Hesych. 5.0. Ξξεκναῦλον. _Here= fee for setting foot in Cyprus. Cf. Nonnus xiii. 457 Πάφον. . . ἐξ ὑδάτων ἐπίβαθρον ἀνερχομένης ᾿Αφροδίτης.

ὁ Strymon, river in Thrace. (ἀφ᾽ οὗ ὁ βορᾶς" Στρυμονίου ae Steph. B. s.v.) . 8

HYMN IV

Abantian Macris® of the Ellopians, and delectable Sardo,’ and the isle “ whereto Cypris first swam from the water and which for fee? of her landing she keeps safe. . They are strong by reason of sheltering towers, but Delos is strong by aid of Apollo. What defence is there more steadfast? Walls and stones may fall before the blast of Strymonian’ Boreas ; but a god is unshaken for ever. Delos beloved, such is the champion that encompasses thee about!

Now if songs full many circle about thee, with what song shall I entwine thee? What is that which is pleasing unto thee to hear? [5 it the tale how at the very first the mighty god’ smote the mountains with the three-forked sword which the Telchines9 fashioned for him, and wrought the islands in the sea, and from their lowest foundations lifted them all as with a lever and rolled them into the sea? And them in the depths he rooted from their foundations that they might forget the main- land. But no constraint afflicted thee, but free upon the open sea thou didst float; and thy name of old was Asteria,’ since like a star thou didst leap from heaven into the deep moat, fleeing wedlock with Zeus. Until then golden Leto consorted not with thee: then thou wert still Asteria and wert not yet called Delos. Oft-times did sailors coming from the town of fair-haired Troezen* unto Ephyra/ within

7 Poseidon. 9 Mythical artificers, ‘*notique operum Telchines,” Stat. 7.

ii. 274; S. iv. 6. 47. h As if from aster =star. Stat. A. i. 388 ‘‘ instabili Delo.”

‘ Troezen, son of Pelops, founder of Troezen in Argolis

(Strabo 374, ‘Paus. ii. 30. 8, Steph. B. s.v.) j Ephyra, old name of Corinth (Paus. ii. 1. 1, Strabo 338,

Steph. Byz. s. ..0.) 87

CALLIMACHUS

4 a ΑᾺΘ' ὃ θ “λ ἐρχόμενοι ᾿Εφύρηνδε Σαρωνικοῦ ἔνδοθι κόλπου ναῦται ἐπεσκέψαντο, καὶ ἐξ ᾿Εφύρης ἀνιόντες οἱ μὲν ἔτ᾽ οὐκ ἴδον αὖθι, σὺ δὲ στεινοῖο παρ᾽ ὀξὺν ἔδραμες Ἐὐρίποιο πόρον καναχηδὰ ῥέοντος, 45 Χαλκιδικῆς δ᾽ αὐτῆμαρ ἀνηναμένη ἁλὸς ὕδωρ

/ > > > / / 4 + μέσφ ἐς ᾿Αθηναίων προσενήξαο Σούνιον ἄκρον ἢ Χίον ἢ νήσοιο διάβροχον ὕδατι μαστὸν Παρθενίης (οὔπω γὰρ ἔην Σάμος), ἧχι σε νύμφαι γείτονες ᾿Αγκαίου Μυκαλησσίδες 1 ἐξείνισσαν. 50 hie 6 > > / / > ¢ / ἡνίκα δ Ἀπόλλωνι γενέθλιον οὖδας ὑπέσχες, τοῦτό τοι ἀντημ, οιβὸν ἁλίπλοοι οὔὐὔνομ᾽ ἔθεντο, οὕνεκεν οὐκ ὁ aos ἐπέπλεες, ἀλλ᾽ ἐνὶ πόντου κύμασιν hake μας τὰ ἐνεθήκαο ῥίζας. 093 7 / ς / ¢ \ « / οὐδ᾽ “Ἥρην κοτέουσαν ὑπέτρεσας" ἡ μὲν ἁπάσαις δὅ δεινὸν ἐπεβρωμᾶτο λεχωίσιν at Διὲ παῖδας ἐξέφερον, Λητοῖ. δὲ διακριδόν, οὕνεκα μούνη Ζηνὶ τεκεῖν ἤμελλε φιλαίτερον ἼΑρεος via. τῷ ῥα καὶ αὐτὴ μὲν σκοπιὴν ἔχεν αἰθέρος εἴσω

᾿ σπερχομένη μέγα δή τι καὶ οὐ φατόν, εἶργε δὲ é a6

τὼ

πὐλ δὴν ὠδῖσι: δύω δέ οἱ εἵατο φρουροὶ

γαῖαν ἐποπτεύοντες, ὁ μὲν πέδον ἠπείροιο

ἥμενος ὑψηλῆς κορυφῆς ἔ ἔπι Θρήικος Aipou

θοῦρος "Apns ἐφύλασσε σὺν ἔντεσι, τὼ δέ οἱ ἵππω

ἑπτάμυχον βορέαο παρὰ σπέος ηὐλίζοντο: 65 1 Μυκαλησσίδες Blomf., cf. Steph. Byz. s.v.; Μυκαλησίδες.

« Parthenia, old name for Samos (Steph. Byz. s.v.).

δ᾽ Mycale lies on the mainland, opposite Samos, of which Ancaeus, son of Zeus or Poseidon and Astypalaia, was the mythical king. Steph. Byz., s.v. Μυκαλησσός, says ἔστι καὶ ὄρος Μυκαλησσὸς ἐναντίον edu: καὶ Μυκαλησσὶς τὸ Θηλυκόν.

ὁ Stat. 7. viii. 197 ‘‘ partuque ligatam Delon.”

@ Apollo.

88 ; >

HYMN IV

the Saronic gulf descry thee, and on their way back from Ephyra saw thee no more there, but thou hadst run to the swift straits of the narrow Euripus with its sounding stream. And the same day, turning thy back on the waters of the sea of Chalcis, thou didst swim to the Sunian headland of the Athenians or to Chios or to the wave-washed breast of the Maiden’s Isle,* now yet called Samos—where the nymphs of Mycalessos,? neighbours of Ancaeus, enter- tained thee.

But when thou gavest thy soil to be the birth- place of Apollo, seafaring men gave thee this name in exchange, since no more didst thou float ¢ obscure (ἄδηλος) upon the water, but amid the waves of the Aegean sea didst plant the roots of thy feet.

And thou didst not tremble before the anger of Hera, who murmured terribly against all child- bearing women that bare children to Zeus, but especially against Leto, for that she only was to bear to Zeus a son@ dearer even than Ares. Wherefore also she herself kept watch within the sky, angered in her heart greatly and beyond telling, and she prevented Leto who was holden in the pangs of child-birth. And she had two look-outs set to keep watch upon the earth. The space of the continent did bold Ares watch, sitting armed on the high top of Thracian Haemus, and his horses were stalled by the seven-chambered cave’ of Boreas. And the

¢ Cf. Stat. Th. vi. 100 ‘‘ Dat gemitum tellus: non sic eversa feruntur Ismara, cum fracto Boreas caput extulit antro.” The cave of Boreas lay in the far North-east (Plin. NV.H. vii. 10; Soph. Ant. 983, schol. ; Apoll. Rh. i. 826 ; Sil. It. Prin. viii. 513 ; Serv. Verg. A. χ. 880, xii. 366 ; [Plutarch], De flur, 14. δ). :

89

CALLIMACHUS

ἡ δ᾽ ἐπὶ νησάων ἑτέρη σκοπὸς εὐρειάων ἧστο κόρη Θαύμαντος ἐπαΐξασα Μίμαντι. ἔνθ᾽ οἱ μὲν πολίεσσιν ὅσαις ἐπεβάλλετο Λητὼ μίμνον ἀπειλητῆρες, ἀπετρώπων δὲ δέχεσθαι. φεῦγε μὲν ᾿Αρκαδίη, φεῦγεν δ᾽ ὄρος ἱερὸν Αὔγης 70 Παρθένιον, φεῦγεν δ᾽ ὁ γέρων μετόπισθε Φενειός.3 φεῦγε δ᾽ ὅλη Πελοπηὶς 6 ὅση παρακέκλιται ᾿Ισθμῷ, ἔμπλην Αἰγιαλοῦ τε καὶ "Apyeos” οὐ γὰρ ἐκείνας ἀτραπιτοὺς ἐπάτησεν, ἐπεὶ λάχεν “Ivayov Ἥρη. φεῦγε καὶ ᾿Αονίη τὸν ἕνα δρόμον, at δ᾽ ἐφέποντο 75 Δίρκη τε Στροφίη τέ μελαμψήφιδος ἐ ἔχουσαι

σμηνοῦ χέρα πατρός, ὁ δ᾽ εἵπετο πολλὸν ὄπισθεν ᾿Ασωπὸς βαρύγουνος, ἐπεὶ πεπάλακτο κεραυνῷ.

ἡ δ᾽ ὑποδινηθεῖσα χοροῦ ἀπεπαύσατο νύμφη

αὐτόχθων Μελίη καὶ ὑπόχοοον ἔ ἔσχε παρειὴν 80

ἥλικος ἀσθμαίνουσα περὶ δρυός, ὡς ἴδε χαίτην σειομένην Ἑλικῶνος. “ἐμαὶ θεαί, εἴπατε Μοῦσαι, ἦ ῥ᾽ ἐτεὸν ἐγένοντο τότε δρύες ἡνίκα Νύμφαι; Νύμφαι Ἢ χαίρουσιν, ὅτε δρύας ὄμβρος ἀέξει, Νύμφαι 3° αὖ κλαίουσιν, ὅτε δρυσὶν οὐκέτι φύλλα. 85 ταῖς μὲν ἔτ᾽ ᾿Απόλλων ὑποκόλπιος αἰνὰ χολώθη,

1 Φενειός Arnaldus ; Φεναιός.

* Iris (Stat. Th. x. 123).

>’ Mimas, mountain in Ionia opposite to Chios.

¢ Auge, daughter of Aleos, king of Tegea. Her father, warned by an oracle that his sons would perish by a descendant of his daughter, made her a priestess to Athena. She became, however, mother of Telephus by Heracles and gave birth to her son on the hill Parthenium in Arcadia (Diodor. iv. 33. 7 ff.). Cf Paus. viii. 48. 7, who says at Tegea Hileithyia was worshipped as Αὔγη ἐν γόνασι because Auge bare her son there. But he mentions another story which said Telephus was exposed on Parthenium.

4 The autochthonous founder of Pheneos, town in Arcadia (Paus. viii. 14. 4).

90

HYMN IV

other kept watch over the far-flung islands, even the daughter “ of Thaumas seated on Mimas,? whither she had sped. There they sat and threatened all the cities which Leto approached and prevented _ them from receiving her. Fled Arcadia, fled Auge’s ὁ holy hill Parthenium, fled after her aged Pheneius,?@ fled all the land of Pelops that lies beside the Isthmus, save only Aegialos*’ and Argos. For on those ways she set not her feet, since Inachus/ belonged unto Hera. Fled, too, Aonia% on the same course, and Dirce” and Strophia,’ holding the hands of their sire, dark-pebbled Ismenus/; far behind followed Asopus,* heavy-kneed, for he was marred by a thunderbolt. And the earth-born nymph Melia’ wheeled about thereat and ceased from the dance and her cheek paled as she panted for her coeval oak, when she saw the locks of Helicon tremble. Goddesses mine, ye Muses, say did the oaks come into being at the same time as the Nymphs? The nymphs rejoice when the rain makes the oaks to grow; and again the Nymphs weep when there are no longer leaves upon the oaks. And Apollo, yet in his mother’s womb, was ¢ Aegialos sometimes denoted the whole district from Sicyon to Buprasium (Steph. Byz. s.v.), i.¢. Achaia (Paus. v. 1. 1, vii. 1. 1, Strabo 333), here more strictly the district of Sicyon (which was also called Aegiale, Paus. ii. 6. 5).

7 Inachus, river in Argolis.

g Aonia= Boeotia.

% Dirce, river at Thebes.

ὁ Strophia, unknown river of Boeotia.

J Ismenos, river of Boeotia.

* River in Boeotia.

‘ The Meliae or Ash-nymphs were of the same class as the Dryads or Hamadryads. The Melia referred to here was the sister of Ismenus. For the general idea cf. Stat. Silv. i. 3. 59 ff.

91

CALLIMACHUS

ap ch Ses δ᾽ οὐκ ἀτέλεστον ἀπειλήσας ἐ ἐπὶ Θήβῃ:

“s Θήβη, τίπτε τάλαινα τὸν αὐτίκα πότμον ἐλέγχεις;

h, μήπω μή μ᾽ ἀέκοντα βιάζεο μαντεύεσθαι."

οὔπω μοι Πυθῶνι μέλει τριποδήιος ἕδρη, 90

οὐδέ τί πω τέθνηκεν ὄφις μέγας, ἀλλ᾽ ἔτι κεῖνο

θηρίον αἰνογένειον ἀπὸ [Ϊλειστοῖο καθέρπον

Παρνησὸν νιφόεντα περιστέφει ἐννέα κύκλοις"

3 93.ϑ ΥΓκΚ = F 4 Ἃ 3 \ /

ἀλλ᾽ ἔμπης ἐρέω τι τομώτερον ἢ ἀπὸ δάφνης.

φεῦγε πρόσω: ταχινός σε κιχήσομαι αἵματι λούσων 9

τόξον ἐμόν: σὺ δὲ τέκνα κακογλώσσοιο γυναικὸς

ἔλλαχες. οὐ σύ γ᾽ ἐμεῖο φίλη τροφὸς οὐδὲ ΚΚιθαι- ρὼν

μὴ > / \ \ > / ; / 99

ἔσσεται: εὐαγέων δὲ καὶ εὐαγέεσσι μελοίμην.

ὡς ap ἐφη. Λητὼ δὲ μετάτροπος αὖτις ἐχώρει.

> > 4

ἀλλ᾽ ὅτ᾽ ᾿Αχαιιάδες μιν ἀπηρνήσαντο πόληες 100

ἐρχομένην, ᾿ Ἑλίκη τε Ποσειδάωνος ἑταίρη

Βοῦρά τε Δεξαμενοῖο βοόστασις Οἰκιάδαο,

av > > σὰ / / 4 ~~ >

ἂψ δ᾽ ἐπὶ Θεσσαλίην πόδας ἔτρεπε, φεῦγε ὃ Αναυρος

\ / / \ e / + καὶ μεγάλη Λάρισα καὶ at Χειρωνίδες ἄκραι, ~ \ A \ ¢ / \ /

φεῦγε δὲ καὶ Πηνειὸς ἑλισσόμενος διὰ ; Τεμπέων. 105 Ἥρη, σοὶ δ᾽ ἔτι τῆμος ἀνηλέὲς ἦ ἦτορ ἔκειτο

οὐδὲ κατεκλάσθης τε καὶ ᾧκτισας, ἡνίκα πήχεις

ἀμφοτέρους ὀρέγουσα μάτην ἐφθέγξατο τοῖα

α The dragon which occupied « or watched Delphi and which Apollo slew; cf. Hymn Apoll. 100 ff., Hom. Hymn A; poll. 282 ff.

> River at Delphi.

¢ The laurel of ‘the Pythian priestess at Delphi.

“ Niobe, daughter of Tantalus and wife of Amphion of Thebes, had twelve children—six sons and six daughters— who were slain by Apollo and Artemis because Niobe

92

HYMN IV

sore angered against them and he uttered against Thebe no ineffectual threat: “Thebe, wherefore, wretched one, dost thou ask the doom that shall be thine anon? Force me not yet to prophesy against my will. Not yet is the tripod seat at Pytho my care ; not yet is the great serpent” dead, but still that beast of awful jaws, creeping down from Pleistus,? wreathes snowy Parnassus with his.nine coils. Never- theless I will speak unto thee a word more clear than shall be spoken from the laurel’ branch. Flee on! swiftly shall I overtake thee and wash my bow in blood. Thou hast in thy keeping the children of a slanderous woman.? Not thou shalt be my dear nurse, nor Cithaeron.° Pure am I and may I be the care of them that are pure.” So he spake. And Leto turned and went back. But when the Achaean cities refused her as she came—Helice,/ the companion of Poseidon, and Bura,? the steading of Dexamenus, the son of Oeceus—she turned her feet back to Thessaly. And ensure fled and great Larisa and the cliffs of Cheiron”; fled, too, Peneius, coiling through Tempe.

But thy heart, Hera, was even then still pitiless and thou wert not broken down nor didst have compassion, when she stretched forth both her arms

boasted of the number of her children as compared with Leto, who had but two.

ὁ Cithaeron, mountain in Boeotia.

7 Helice, town in Achaia with temple of Poseidon Heliconios (Paus, vii. 24. 5, Strabo 384, ef. Hom. 11. xx. 404). Helice was daughter of Selinus and by Ion mother of Bura (Paus. vii. 1. 2, vii. 25. 5).

9 Bura, town in Achaia, where Dexamenos a Centaur had great cattle-stalls (schol.). In #.M. s.v. Βοῦσα he is called ἱἙξάδιος.

% Pelion in Thessaly, home of the Centaur Cheiron.

93°

CALLIMACHUS

“Νύμφαι Θεσσαλίδες, ποταμοῦ γένος, εἴπατε πατρὶ κοιμῆσαι μέγα χεῦμα: περιπλέξασθε γενείῳ 110 λισσόμεναι τὰ Ζηνὸς ἐν ὕδατι τέκνα τεκέσθαι. Πηνειὲ Φθιῶτα, τί νῦν ἀνέμοισιν ἐρίζεις;

> / > \ 7 35 > / ὦ πάτερ, οὐ μὴν ἵππον ἀέθλιον ἀμφιβέβηκας. > e 7 #Q? th \ / Ἃ > τ > - ἢ ῥά τοι ὧδ᾽ αἰεὶ ταχινοὶ πόδες, ἢ ἐπ᾽ ἐμεῖο

~ 3λ / / de / θ 11 δ μοῦνοι ἐλαφρίζουσι, πεποίησαι δὲ πέτεσθαι

/ > / 99. -Φ >” > 7 cc Om (D \ + θ σήμερον ἐξαπίνης ;᾽᾽ 6 δ᾽ ἀνήκοος. ““ ὦ ἐμὸν ἄχθος, ποῖ σε φέρω; μέλεοι γὰρ ἀπειρήκασι. τένοντες. Πήλιον ὦ Φιλύρης νυμφήιον, ἀλλὰ σὺ μεῖνον, μεῖνον, ἐπεὶ καὶ θῆρες ἐν οὔρεσι πολλάκι σεῖο ὠμοτόκους ὠδῖνας. ἀπηρείσαντο A€éawar.” 120 τὴν δ᾽ ἄρα καὶ Πηνειὸς ἀμείβετο δάκρυα λείβων

᾿“ς Λητοῖ, ᾿Αναγκαίη μεγάλη θεός. οὐ γὰρ ἔγωγε

, \ 2 On ee vo» πότνια σὰς ὠδῖνας ἀναίνομαι οἷδα Kai ἄλλας λουσαμένας ἀπ᾽ ἐμεῖο λεχωίδας" «ἀλλά μοι Ἥρη δαψιλὲς ἠπείλησεν. ἀπαύγασαι, οἷος ἔφεδρος 125 οὔρεος ἐξ ὑπάτου σκοπιὴν ἔχει, ὅς κέ με ῥεῖα βυσσόθεν ἐξερύσειε. τί μήσομαι; ἢ ἀπολέσθαι ἡδύ τί τοι Πηνειόν; ἴτω πεπρωμένον ἦμαρ: τλήσομαι εἵνεκα σεῖο καὶ εἰ μέλλοιμι ῥοάων διψαλέην ἄμπωτιν ἔχων αἰώνιον ἔρρειν 130 Kal μόνος ἐν ποταμοῖσιν ἀτιμότατος καλέεσθαι. > 799 > 7 ; 4 / / 9Ὲ 7 99 ἠνίδ᾽ ἐγώ: τί περισσά; κάλει μόνον Εϊλήθυιαν.

Ss \ >? 7 / ε’ἤ 5 / ev εἶπε Kal ἠρώησε μέγαν ῥόον. ἀλλά oi “Apns Παγγαίου προθέλυμνα καρήατα μέλλεν ἀείρας > λέ δί TEI IE 7 δὲ δέδθ 135 ἐμβαλέειν δίνῃσιν, ἀποκρύψαι δὲ ῥέεθρα"

« Among the daughters of Peneios are Iphis, Atrax, Tricea, Menippe, Daphne, and, according to some, Cyrene.

δ Cheiron was the son of the union of Cronus and Philyra on Mt. Pelion (Pind. P. iii. 1 f., ix. 30, etc.).

¢ The reference is to the helplessness and shapelessness of the lion cub at birth. Of. Aristotle, De gen. animal. iv. 6

94

HYMN IV

and spake in vain: “ Ye nymphs of Thessaly, off- spring of a river, tell your sire to hush his great stream. Entwine your hands about his beard and entreat him that the children of Zeus be born in his waters. Phthiotian Peneius, why dost thou now vie with the winds? O sire, thou dost not bestride a racing horse. Are thy feet always thus swift, or are they swift only for me, and hast thou to-day been suddenly made to fly?” But he heard her not. “0 burden mine, whither shall I carry thee? The hapless sinews of my feet are outworn. O Pelion, bridal chamber of Philyra,? do thou stay, O stay, since on thy hills even the wild lionesses oftentimes lay down their travailof-untimely=birth.”* Then shedding tears, Peneius answered her: “Leto, Necessity is a great goddess. It is not I who refuse, O Lady, thy travail; for I know of others who have washed the soilure of birth in me—but Hera hath largely threatened me. Behold what manner of watcher keeps vigil on the mountain top, who would lightly drag me forth from the depths. What shall I devise? Or is it a pleasant thing to thee that Peneius should perish? Let my destined day take its course. I will endure for thy sake, even if I must wander evermore with ebbing flood and thirsty, and alone be called of least honour among rivers. Here am I! What needeth more? Do thou but call upon Eileithyia.” He spake and stayed his great stream. But Ares was about to lift the peaks of Pangaeum®? from their base and huri them in his eddying waters and hide his streams. And from on Ta μὲν ἀδιάρθρωτα σχεδὸν γεννᾷ, καθάπερ ἀλώπηξ ἄρκτος λέων. The sense of ὠμός is precisely that of crudus in Stat.

Th. iv. 280 ** quercus laurique ferebant Cruda puerperia.” 4 Mountain in Thrace.

95

CALLIMACHUS

e , > > / \ > / 4 > ~ ὑψόθε ὃ ἐσμαράγησε καὶ ἀσπίδα τύψεν ἀκωκῇ δούρατος" ἡ δ᾽ ἐλέλιξεν ἐνόπλιον" ἔτρεμε δ᾽ "Οσσης οὔρεα καὶ πεδίον Κραννώνιον « αἵ τε δυσαεῖς ἐσχατιαὶ Πίνδοιο, φόβῳ δ᾽ ὠρχήσατο πᾶσα

λί a \ 3. 3 3 ὃ ες 1 >s Θεσσαλίη: τοῖος yap ἀπ᾽ ἀσπίδος ἔβρεμεν 1 ἦχος. 140 ε > ¢e Ψ..Ὁ > / + \ / ws δ᾽ ὁπότ᾽ Αἰτναίου ὄρεος πυρὶ τυφομένοιο σείονται μυχὰ πάντα κατουδαίοιο γίγαντος εἰς ἑτέρην Ἐριαρῆος ἐπωμίδα «κιψυμένοιο, θερμάστραι" τε βρέμουσιν ὑφ᾽ ᾿Ηφαίστοιο πυράγρης ἔργα θ᾽ ὁμοῦ, δεινὸν δὲ πυρίκ τοί τε λέβητες 14 καὶ τρίποδες πίπτοντες ἐπ ioc ἰαχεῦσι:" τῆμος ἔγεντ᾽ ἄραβος σάκεος τόσος εὐκύκλοιο. Πηνειὸς δ᾽ οὐκ αὖτις ἐχάζετο, μίμνε δ᾽ ὁμοίως καρτερὸς ὡς τὰ πρῶτα, θοὰς δ᾽ ἐστήσατο δίνας, εἰσόκε οἱ Koinis ἐκέκλετο ““ σῴζεο χαίρων, 150 σῴζεο' μὴ σύ γ᾽ ἐμεῖο πάθῃς κακὸν εἵνεκα τῆσδε 3 3 > 4 7 / μὲ > > lak | avr’ ἐλεημοσύνης, χάριτος δέ τοι ἔσσετ᾽ ἀμοιβή. ἢ καὶ πολλὰ πάροιθεν ἐπεὶ κάμεν ἔστιχε νήσους εἰναλίας: at δ᾽ οὔ μιν ἐπερχομένην ἐδέχοντο, οὐ λιπαρὸν νήεσσιν ᾿Εχινάδες ὅρμον ἔχουσαι, 155 0.) ζ« ’ / Ed οὐδ ἥτις Κέρκυρα φιλοξεινωτάτη ἄλλων, Ἶρις ἐπεὶ πάσῃσιν ἐφ᾽ ὑψηλοῖο Mipavros

> 3

σπερχομένη μάλα πολλὸν ἀπέτραπεν: αἱ δ᾽ ὑπ᾽.

ὁμοκλῆς

\ «4 ΄ “ἃ

πανσυδίῃ φοβέοντο κατὰ ῥόον ἥντινα τέτμοι.

1 ἔβρεμεν ©; ἔβῥαμεν A; ἔβραχεν other mss. * θερμάστραι Hesychius ; θερμαύστραι.

« Of. Frazer, 6.8.8, Adonis, Attis, Osiris, i. p. 197: ‘‘The people of Timor, in the East Indies, think that the earth rests on the shoulder of a mighty giant, and that when he is weary of bearing it on one shoulder he shifts it to the other and so causes the ground to quake.” Jbid. p. 200: ‘* The

96

HYMN IV

high he made a din as of thunder and smote his shield with the point of his spear, and it rang with a warlike noise. And the hills of Ossa trembled and the plain of Crannon, and the windswept skirts of Pindus, and all Thessaly danced for fear: . such echoing din rang from his shield. And even as when the mount of Aetna smoulders with fire and all its secret depths are shaken as the giant under earth, even Briares, shifts to his other shoulder,” and with the tongs of Hephaestus roar furnaces and handi- work withal; and firewrought basins and tripods ring terribly as they fall one upon the other: such in that hour was the rattle of the fair-rounded shield. But Peneius retired not back, but abode his ground, steadfast even as before, and stayed his swift eddying streams, until the daughter ὃ of Coeiis called to him: “Save thyself, farewell! save thyself; do not for my sake suffer evil for this thy compassion; thy favour shall be rewarded.”

So she spake and after much toil came unto the isles of the sea. But they received her not when

- she came—not the Echinades® with their smooth

anchorage for ships, nor Cercyra which is of all other islands most hospitable; since Iris on lofty Mimas? was

wroth with them all and utterly prevented*them.

And at her rebuke they fled all together, every one that she came to, along the waters. Then she came

Tongans think that the earth is supported on the prostrate form of the god Mdéooi. When he is tired of lying in one posture, he tries to turn himself about, and that causes an - earthquake.”

τς Pate, daughter of Coeiis and Phoebe.

¢ At the mouth of the Achelous.

ὦ *«* Windy Mimas,”’ Od. iii, 172. Mountain in Erythraea opposite Chios,

H 97

CALLIMACHUS

ὠγυγίην δἤπειτα Κόων, Mepornida νῆσον, 160

ἵκετο, Χαλκιόπης ἱερὸν μυχὸν ἡρωίνης.

ἀλλά ἑ παιδὸς ἔρυκεν ἔπος τόδε “μὴ σύ γε, μῆτερ,

τῇ με τέκοις. οὔτ᾽ οὖν ἐπιμέμφομαι οὐδὲ μεγαίρω

νῆσον, ἐπεὶ λιπαρή τε καὶ εὔβοτος, εἴ νύ τις ἄλλη"

ἀλλά οἱ ἐκ Μοιρέων τις ὀφειλόμενος θεὸς ἄλλος ~ 165

ἐστί, Σαωτήρων ὕπατον γένος: ᾧ ὑπὸ μίτρην

ἵξεται οὐκ ἀέκουσα Μακηδόνι κοιρανέεσθαι

ἀμφοτέρη μεσόγεια καὶ at πελάγεσσι κάθηνται,

μέχρις ὅπου περάτη τε καὶ ὁππόθεν ὠκέες ἵπποι

"Hédvov φορέουσιν: ὁ δ᾽ εἴσεται ἤθεα πατρός. 170

καί vd ποτε Evvds τις ἐλεύσεται ἄμμιν ἄεθλος ὕστερον, ὁππότ᾽ ἂν οἱ μὲν ἐφ᾽ Ἑλλήνεσσι μάχαι- ραν

βαρβαρικὴν καὶ KeAtov ἀναστήσαντες "Ἄρηα

ὀψίγονοι Τιτῆνες ἀφ᾽ ἑσπέρου ἐσχατόωντος

ῥώσωνται νιφάδεσσιν ἐοικότες ἢ ἰσάριθμοι 175

τείρεσιν, ἡνίκα πλεῖστα κατ᾽ ἠέρα βουκολέονται,

φροὕὔρια καὶ [κῶμαι Λοκρῶν καὶ Δελφίδες ἄκραι]

καὶ πεδία Ἰζρισσαῖα καὶ ἠπείροι[ο φάραγγες ἢ

ἀμφιπεριστείνωνται, ἴδωσι δὲ πίονα καπνὸν

γείτονος αἰθομένοιο, καὶ οὐκέτι μοῦνον ἀκουῇ, 180 1 The best mss. and the Aldine (1513) have only φρούρια

καὶ (177) and καὶ πεδία Κρισσαῖα καὶ ἤπειροι (178). The words

in brackets are a worthless attempt to supply the lacunae

and are found only in the late and inferior mss. (Schneider’s LMNO).

2 καρπὸν Mss. ; corr. Reiske.

« King of Cos (Steph. Byz. s.vv. Kés and sree ;

> Daughter of Euryplos, king of Cos, mother of Thessalos by Heracles (Apollod. ii. 7. 8).

¢ Ptolemy II. Philadelphus, son of Ptolemy I. Soter and Berenice, was born in Cos in 310/9 z.c. The date of the

98

HYMN IV

unto primeval Cos, the isle of Merops,“ the holy retreat of the heroine Chalciope,? but the word of her son restrained her: “ Bear me not, mother, here. I blame not the island nor have any grudge, since a bright isle it is and rich in pasture as any other. But there is due to her from the Fates another god,° the most high lineage of the Saviours?; beneath whose crown shall come—not loth to be ruled by a Macedonian—both continents and the lands which | are set in the sea, far as where thefend of the earth ὁ is and again whence his swift horses carry the sun. And he shall know the ways of his sire.

Yea and one day hereafter there shall come Get us a common struggle, when the Titans of a later day shall rouse up against the Hellenes barbarian sword and Celtic war,’ and from the furthest West rush on like snowflakes and in number as the stars when they flock most thickly in the sky; forts too [and villages of the Locrians and Delphian heights|/ and Crisaean plains and [glens of the mainland] be thronged about and around, and shall behold the rich smoke of their burning neighbour, and no longer

birth of Philadelphus is now settled by the discovery of a new fragment of the Marmor Parium (Athen. Mitth. xxii. [1897]) which has: ἄρχοντος ᾿Αθήνησι [Ἱερομνήμονος (310/9 B.C. ) ΤΙτολεμαίου ὁ vids ἐν Kau ἐγένετο. Cf. Theocrit. xvii. 58 ff.

ἃ Soter, or Saviour, a title of the Ptolemies.

ὁ From 300 8.0. there was a great southward movement of the Celts from the Balkan peninsula. In 280/279 they invaded Greece, where they attacked Delphi, but were miraculously routed by Apollo. It was shortly after this that a body of them settled in the district of Asia after- wards known as Galatia (circ. 240 B.c.).

7 The readings here translated are an attempt in the inferior mss, to supply the lacunae. They have no intrinsic value.

99

a

2 f if

A “a ἮΝ iP"

CALLIMACHUS

ἀλλ᾽ ἤδη παρὰ νηὸν ἀπαυγάζοιντο φάλαγγας } δυσμενέων, ἤδη δὲ παρὰ τριπόδεσσιν ἐμεῖο φάσγανα καὶ ζωστῆρας ἀναιδέας ἐχθομένας τε 3 / a / \ eo \ Ed 4 ἀσπίδας, at Γαλάτησι κακὴν ὁδὸν ἄφρονι φύλῳ

/ / ε \ > \ Lae OAS. 37:4 / στήσονται" τέων al μὲν ἐμοὶ γέρας, at δ᾽ ἐπὶ Νείλῳ 185 ἐν πυρὶ τοὺς φορέοντας ἀποπνεύσαντας ἰδοῦσαι

/ “ >7 \ / κείσονται βασιλῆος ἀέθλια πολλὰ καμόντος. ἐσσόμενε Πτολεμαῖε, τά τοι ,“μαντήια, φαίνω. αἰνήσεις μέγα δή τι τὸν εἰσέτι γαστέρι μάντιν ὕστερον ἤματα πάντα. σὺ δὲ ξυμβάλλεο, μῆτερ 190

ἔστι διειδομένη τις ἐν ὕδατι νήσος ἀραιή,

/ / / / ¢ > ex 4 πλαζομένη meAdyeoou πόδες δέ οἱ οὐχ ἑνὶ χώρῳ, ἀλλὰ παλιρροίῃ ἐπινήχεται ἀνθέρικος ὥς, ἔνθα νότος, ἔνθ᾽ εὖρος, ὅπη φορέῃσι. θάλασσα. τῇ με φέροις" κείνην γὰρ ἐλεύσεαι εἰς ἐθέλουσαν."" 19ὅ

at μὲν τόσσα λέγοντος ἀ ἀπέτρεχον εἰν ἁλὶ νῆσοι" ᾿Αστερίη φιλόμολπε, σὺ δ᾽ _ EvBoinde κατήεις, Κυκλάδας ὀψομένη περιηγέας, οὔ τι παλαιόν, ἀλλ᾽ ἔτι τοι μετόπισθε 1" Prong εἵπετο SbioS- . . . . . . . 900 sare ἀν δας Ὁ ἐπεὶ περικαίεο ἐπυρί 3 τλήμον᾽ ὑπ᾽ ὠδίνεσσι βαρυνομένην ὁρόωσα.

Ἥρη, τοῦτό με ῥέξον 6 τοι φίλον: οὐ γὰρ ἀπειλὰς ε ’ὔ 3 ͵ὔ / / > > \ a9 ὑμετέρας ἐφύλαξα: πέρα, πέρα eis ἐμὲ Λητοῖ.

1 φάλαγγες Μ85. ; corr. Bentley.

2 The better mss. leave a vacant space for line 200 and of line 201 have only φλέξας ἐπεὶ περικαίεο πυρί (κῆρι emend. Bentley). Only the late and inferior mss. (Schneider’s LMNO) supply ἔστης δ᾽ ἐν μέσσῃσι κατοικτείρασα δὲ Λητὼ | φῦκος

ἅπαν κατέφλεξας, or Similar words ; a very bad attempt to fill the lacuna. Some verb of speaking seems necessary.

« In the course of the revolt of Magas of Cyrene Ptolemy Philadelphus had enrolled a body of Gallic mercenaries.

100

HYMN IV

by hearsay only; but already beside the temple behold the ranks of the foemen, and already beside my tripods the swords and cruel belts and hateful shields, which shall cause an evil journey to the foolish tribe of the Galatians. Of these shields some shall be my guerdon; others, when they have seen the wearers perish amid fire, shall be set by the banks of Nile” to be the prizes of a king who laboured much. O Ptolemy who art to be, these prophecies I declare for thee. Greatly shalt thou praise in all the days to be him that prophesied while yet in his mother’s womb. But mark thou, mother: there is to be seen in the water a tiny island, wandering over the seas. Her feet abide not in one place, but on the tide she swims even as a stalk of asphodel, where the South wind or the East wind blows, whithersoever the sea carries her. Thither do thou carry me. For she shall welcome thy coming.”

When he had spoken thus much, the other islands in the sea ran away. But thou, Asteria, lover of song, didst come down from Euboea to visit the round Cyclades—not long ago, but still behind thee trailed the sea-weed of Geraestus . . . since thy heart ὃ was kindled, seeing the unhappy lady in the grievous pangs of birth: “ Hera, do to me what thou wilt. For I heed not thy threats. Cross, cross over, Leto, unto me.”’

They became rebellious and attempted to make themselves masters of Egypt. Ptolemy enticed them into a desert island formed by the branches of the Nile, where he left them to die by famine and mutual slaughter (Paus. i. 7. 2). See Bouché-Leclercg, Histoire des Lagides, i. p. 167; Mahaffy, The Empire of the Ptolemies, p. 124 ff. The date of the revolt of Magas is round about 278 B.c., and thus about the same date as the Gallic attack on Delphi. > Translating κῆρι. 101

CALLIMACHUS

ἔννεπες" ἡ δ᾽ ἀρητὸν 1 ἄλης ἀπεπαύσατο λυγρῆς,

ἕζετο δ᾽ ᾿ΙΪνωποῖο παρὰ ῥόον, ὄντε βάθιστον A AP SH) / Ὁ 7 CSF,

γαῖα τότ᾽ e€avinow, ὅτε πλήθοντι ῥεέθρῳ Νεῖλος ἀπὸ κρημνοῖο κατέρχεται Αἰθιοπῆος" λύσατο δὲ ζώνην, ἀπὸ δ᾽ ἐκλίθη ἔμπαλιν ὦμοις φοίνικος ποτὶ πρέμνον ἀμηχανίης ὑπὸ λυγρῆς τειρομένη" νότιος δὲ διὰ χροὸς ἔρρεεν ἱδρώς. εἶπε δ᾽ ἀλυσθμαίνουσ a “τί μητέρα, κοῦρε, βαρύνεις; αὕτη τοι, φίλε, νῆσος ἐπιπλώουσα θαλάσσῃ. γείνεο, γείνεο, κοῦρε, καὶ ἤπιος ἔξιθι κόλπου. νύμφα Διὸς βαρύθυμε, σὺ δ᾽ οὐκ ἄρ᾽ ἔμελλες ἄπυστος δὴν ἔμεναι" τοίη σε προσέδραμεν ἀγγελιῶτις, εἶπε δ᾽ ἔτ᾽ ἀσθμαίνουσα, φόβῳ δ᾽ ἀνεμίσγετο μῦθος, “Ἥρη τιμηέσσα, πολὺ προὔχουσα θεάων σὴ μὲν ἐγώ, σὰ δὲ πάντα, σὺ δὲ κρείουσα κάθησαι γνησίη Οὐλύμποιο, καὶ οὐ χέρα δείδιμεν ἄλλην θηλυτέρην, σὺ δ᾽, ἄνασσα, τὸν αἴτιον εἴσεαι ὀργῆς. Λητώ τοι μίτρην ᾿ἀναλύεται ἔνδοθι νήσου. ἄλλαι μὲν πᾶσαί μιν ἀπέστυγον οὐδ᾽ ἐδέχοντο" ᾿Αστερίη δ᾽ ὀνομαστὶ παρερχομένην ἐκάλεσσεν, ᾿Αστερίη, πόντοιο κακὸν σά ον" οἶσθα καὶ αὐτή. ἀλλά, φίλη, δύνασαι γάρ, ἀμύνειν, πότνια, δούλοις ὑμετέροις, ot σεῖο πέδον πατέουσιν ἐφετμῇ.᾽

ἢ καὶ ὑπὸ χρύσειον ἐδέθλιον ἷζε κύων ὥς, ᾿Αρτέμιδος ἥτις τε, θοῆς ὅτε παύσεται ἄγρης, ἵζει θηρήτειρα παρ᾽ ἴχνεσιν, οὔατα δ᾽ αὐτῆς ὀρθὰ μάλ᾽, αἰὲν ἑτοῖμα θεῆς ὑποδέχθαι ὀμοκλήν" τῇ ἰκέλη Θαύμαντος ὑπὸ θρόνον ἵζετο κούρη. κείνη. δ᾽ οὐδέποτε σφετέρης ἐπιλήθεται ἕδρης, οὐδ᾽ ὅτε οἵ ληθαῖον ἐπὶ πτερὸν ὕπνος ἐρείσῃ,

1 ἀρητὸν Dilthey ; ἄρητον.

« See note on Hymn iii, 171. » See note on Hymn ii. 4. 102

205

210

215

220

225

230

= HYMN IV

So didst thou speak, and she gladly ceased from her grievous wandering and sat by the stream of Inopus,* which the earth sends forth in deepest flood at the season when the Nile comes down in full torrent from the Aethiopian steep. And she loosed her girdle and leaned back her shoulders - against the trunk of a palm-tree,’ oppressed by grievous distress, and the sweat poured over her flesh like rain. And she spake in her weakness: “Why, child, dost thou weigh down thy mother? There, dear child, is thine island floating on the sea. Be born, be born, my child, and gently issue from the womb.’ O Spouse of Zeus, Lady of heavy anger, thou wert not to be for long without tidings thereof : so swift a messenger hastened to thee. And, still breathing heavily, she spake—and her speech was mingled with fear: “ Honoured Hera, of goddesses most excellent far, thine am I, all things are thine, and thou sittest authentic queen of Olympus, and © we fear no other female hand; and thou, O Queen, wilt know who is the cause of thine anger. Leto is undoing her girdle within an island. All the others spurned her and received her not; but Asteria called her by name as she was passing by—Asteria, that evil scum of the sea: thou knowest it thyself. But, dear Lady,—for thou canst—defend thy servants, who tread the earth at thy behest.”

So she spake and seated her beside the golden throne, even as a hunting hound of Artemis, which, when it hath ceased from the swift chase, sitteth by her feet, and its ears are erect, ever ready to receive the call of the goddess. Like thereto the daughter of Thaumas sat beside the throne. And she never forgetteth her seat, not even when sleep lays upon her his forgetful wing, but there by the edge of the

103

CALLIMACHUS

e ἀλλ᾽ αὐτοῦ μεγάλοιο ποτὶ γλωχῖνα θρόνοι 235 τυτθὸν ἀποκλίνασα καρήατα λέχριος εὕδει. οὐδέ ποτε ζώνην ἀναλύεται οὐδὲ ταχείας ἐνδρομίδας, μ μή͵ οἵ τι καὶ αἰφνίδιον ἔπος εἴπῃ δεσπότις. ἡ δ᾽ ἀλεγεινὸν ἀλαστήσασα προσηύδα “οὕτω νῦν, ὦ Ζηνὸς ὀνείδεα, καὶ γαμέοισθε 240

OS λάθρια καὶ τίκτοιτε κεκρυμμένα, μηδ᾽ ὅθι δειλαὶ

δυστοκέες μογέουσιν ἀλετρίδες, ἀλλ᾽ ὅθι φῶκαι εἰνάλιαι τίκτουσιν, ἐνὶ σπιλάδεσσιν ἐρήμοις. “ἊΝ, / δ᾽ ὃ / 4 7 “ ὃ

στερίῃ δ᾽ οὐδέν τι βαρύνομαι εἵνεκα τῆσδε > λ / δ᾽ Ν i > θ 7 es ᾽ 945 ἀμπλακίης, οὐδ᾽ ἔστιν ὅπως ἀποθύμια ῥέξω, τόσσα δέοι" μάλα γάρ τε κακῶς ἐχαρίσσατο Λητοῖ: ἀλλά μιν ἔκπαγλόν τι σεβίζομαι, οὕνεκ᾽ ἐμεῖο

/ ᾽ > / A > > ᾽ὔ / 99 δέμνιον οὐκ ἐπάτησε, Διὸς δ᾽ ἀνθείλετο πόντον.

ε A ” A 7 δὲ 6 ~ “λ 3 ὃ \

ἡ μὲν ἔφη: κύκνοι δὲ θεοῦ μέλποντες ἀοιδοὶ Μῃόνιον Πακτωλὸν ἐκυκλώσαντο λιπόντες 250 ε / \ “ > / \ / ἑβδομάκις περὶ Δῆλον, ἐπήεισαν δὲ Aoxein Μουσάων ὄρνιθες, ἀοιδότατοι πετεηνῶν"

3, ε a 4 7 > / A

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χάλκεος ἀντήχησε διαπρυσίην ὀλολυγήν,

οὐδ᾽ Ἥρη νεμέσησεν, ἐπεὶ χόλον ἐξέλετο Ζεύς.

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χρυσῷ δὲ τροχόεσσα πανήμερος ἔρρεε λίμνη,

χρύσειον δ᾽ ἐκόμησε γενέθλιον ἔ ἔρνος ἐλαίης,

χρυσῷ δὲ πλήμυρε βαθὺς ᾿Ϊνωπὸς ἐλιχθείς.

1 δέ οἱ mss. ; δέω Reiske. 104

HYMN IV

great throne with head a little bent aslant she sleeps. Never does she unloose her girdle or her swift hunting-boots lest her mistress give her some sudden command. And Hera was grievously angered and spake to her: “So now, O shameful creatures of Zeus, may ye all wed in secret and bring forth in darkness, not even where the poor mill-women bring forth in difficult labour, but where the seals of the sea bring forth, amid the desolate rocks. But against Asteria am I no wise angered for this sin, nor can I do to her so unkindly as I should—for very wrongly has she done a favour to Leto. Howbeit I honour her exceedingly for that she did not desecrate my bed, but instead of Zeus preferred the sea.”

She spake: and with music the swans,“ the gods’ own minstrels, left Maeonian Pactolus and circled seven times round Delos, and sang over the bed of child-birth, the Muses’ birds, most musical of all birds that fly. Hence that child in after days strung the lyre with just so many strings—seven strings, since seven times the swans sang over the pangs of birth. No eighth time sang they: ere that the child leapt forth and the nymphs of Delos, offspring of an ancient river, sang with far-sounding voice the holy chant of Eileithyia. And straightway the brazen sky echoed back the far-reaching chant and Hera grudged it not, because Zeus had taken away her anger. In that hour, O Delos, all thy foundations became of gold: with gold thy round lake ὃ flowed all day, and golden foliage thy natal olive-tree put forth and with gold fiowed coiled Inopus in deep flood.

« Apoll. Rhod. iv. 1300 f. ὅτε καλὰ vdovros ἐπ᾽ ὀφρύσι Πακτωλοῖο κύκνοι κινήσωσιν ἑὸν μέλος. » See note on Hymn ii. 59.

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CALLIMACHUS

3. \ / deat 2 2, σ a αὐτὴ δὲ χρυσέοιο am’ ovdeos εἵλεο παῖδα, ἐν δ᾽ ἐβάλευ κόλποισιν, ἔπος δ᾽ ἐφθέγξαο τοῖον: 265

“ὦ μεγάλη πολύβωμε πολύπτολι πολλὰ φέρουσα, mioves ἤπειροί τε καὶ at περιναίετε νῆσοι. αὐτὴ ἐγὼ τοιήδε, δυσήροτος, ἀλλ᾽ am’ ἐμεῖο Δήλιος ᾿Απόλλων κεκλήσεται, οὐδέ τις ἄλλη γαιάων τοσσόνδε θεῷ πεφιλήσεται ἄλλῳ, 270

3 K \ / Il ὃ / A / 4 ov Κερχνὶς κρείοντι Ποσειδάωνι Λεχαίῳ, οὐ πάγος “Eppety Κυλλώνιος, οὐ Διὶ “Κρήτη, ὡς ἐγὼ ᾿Απόλλωνι: καὶ ἔσσομαι οὐκέτι πλαγκτή. ὧδε σὺ μὲν κατέλεξας" ὁ δὲ γλυκὺν ἔ ἔσπασε μαζόν.

τῷ καὶ νησάων ἁγιωτάτη ἐξέτι κείνου 275 κλήζῃ, ᾿Απόλλωνος κουροτρόφος: οὐδέ σ᾽ *Kvuw

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3 / > a 7 3A > \ ἀλλά τοι ἀμφιετεῖς δεκατηφόροι αἰὲν ἀπαρχαὶ πέμπονται, πᾶσαι δὲ χοροὺς ἀνάγουσι πόληες,

- \ pees ¢gpye¢ PATH 3 5.8 / 80 at τε πρὸς ἠοίην αἵ θ᾽ ἕσπερον αἵ T ava μέσσην 2 κλήρους ἐστήσαντο, καὶ οἵ καθύπερθε βορείης οἰκία θινὸς ἔχουσι, πολυχρονιώτατον αἷμα. οἱ μέν τοι καλάμην τε καὶ ἱερὰ δράγματα πρῶτοι 3 4 LA = Δ / θ 8 Π λ A ἀσταχύων popéovow: ἃ Δωδώνηθι" Πελασγοὶ

99

1 αὕτη Reiske. 2 Λεχαίου Hemsterhuis. 3 Δωδώνηθι marg. Taur.; Δωδώνηθε.

«ὦ, 6, Cenchreae, one of the harbours of Corinth (‘* bimaris Corinthi”’), the other being Lechaeum.

> In Arcadia.

¢ The Hyperboreans, who suffered neither disease nor age (Pind. P. x. 41, O. iii. 16; Hesiod fr. 209; Herod. iv. 32; Diodor. ii. 47; Strabo 341; Plin. V.H. iv. 89, vi. 34 and 55; Mela i. 12 f., iii. 36). There is a useful recent discussion by Otto Schroeder in Archiv f. Religionswissen- schaft, viii. (1904-5) p. 69 ff. The meaning of the name is much disputed. Pindar, O. iii. 55, takes it to mean ‘‘ the people behind Boreas,” the north wind. Modern sugges-

106

HYMN IV

And thou thyself didst take up the child from the golden earth and lay him in thy lap and thou spakest saying: “O mighty and of many altars and many cities, bounteous Earth! rich continents and ye. _ islands set around lo! I am as thou see’st—hard of tillage; yet from me shall Apollo be called ‘of Delos,’ and none other among all lands shall be so beloved by any other god: not Cerchnis® so loved by Poseidon, Lord of Lechaeum, not Cyllene’s hill? by Hermes, not Crete by Zeus, as I by Apollo; and I shall no more be a wandering isle.”” Thus didst thou speak and the child drew the sweet breast.

Wherefore from that day thou art famed as the most holy of islands, nurse of Apollo’s youth. On thee treads not Enyo nor Hades nor the horses of Ares ; but every year tithes of first-fruits are sent to thee: to thee all cities lead up choirs, both those cities which have cast their lots toward the East and those toward the West and those in the South, and the peoples which have their homes above the Northern shore, a very long-lived race.¢ These @ first bring thee cornstalks and holy sheaves of corn-ears, which the Pelasgians of Dodona, who tions are ὑπέρ + Bdpa, hill, ‘*the people over the hills,” or ae Ileppepées, Herod. iv. 33, cf. Hesych. περφερέες" θεωροί.

4 The version of Callimachus is that the offerings come from the Hyperboreans to Dodona, thence to Malis, then to Euboea, then to Delos. Herodotus says the offerings came from the Hyperboreans to Scythia, then from tribe to tribe till they reached the head of the Adriatic, thence to Dodona, then to Malis, to Carystus in Euboea, then to Andros, then to Tenos, and thence to Delos. Pausanias, i. 31. 2, says the Hyperboreans gave them to the Arimaspi, they to the Issedones, then the Scythians carried them to Sinope, then

they passed through Greece to Prasiae in Attica, and were then carried by the Athenians to Delos,

107

we

᾿ς Aes

CALLIMACHUS

τηλόθεν ἐκβαίνοντα + πολὺ “πρώτιστα δέχονται, γηλεχέες θεράποντες ἀσυγήτοιο λέβητος" δεύτερον ‘Iepov ἄστυ καὶ οὔρεα Μηλίδος αἴης ἔρχονται: κεῖθεν δὲ διαπλώουσιν ᾿Αβάντων

εἰς ἀγαθὸν πεδίον Ληλάντιον' οὐδ᾽ ἔτι μακρὸς

6 πλόος Ἐὐβοίηθεν, ἐπεὶ σέο γείτονες ὅρμοι. πρῶταΐ τοι τάδ᾽ ἔνεικαν ἀπὸ ξανθῶν ᾿Αριμασπῶν Οὐὖὐπίς τε Λοξώ τε καὶ εὐαίων “Exaepyn, θυγατέρες Βορέαο, καὶ ἄρσενες οἱ TOT ἄριστοι ἠιθέων" οὐδ᾽ οἵ γε παλιμπετὲς οἴκαδ᾽ ἵκοντο, εὔμοιροι δ᾽ ἐγένοντο, καὶ ἀκλέες οὔποτ᾽ ἐκεῖνοι. ἢ τοι Δηλιάδες μέν, ὅτ᾽ εὐἤχης ὑμέναιος

ἤθεα κουράων μο were, ἥλικα χαίτην παρθενικαῖς," 7 atdes € BE Bepos τὸ τὸ πρῶτον ἰούλων ἄρσενες Abdou ἀπαρχόμενοι φορέουσιν.

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7" € \ ς / , / / τ" οὗ μὲν ὑπαείδουσι νόμον Λυκίοιο γέροντος,

« > Δ = 7 / Μ 3 ’ὔ ὅν τοι ἀπὸ Ξάνθοιο θεοπρόπος ἤγαγεν ᾿Ωλήν"

ε 5 at δὲ ποδὶ πλήσσουσι χορίτιδες ἀσφαλὲς οὖδας.

\ \ δὴ τότε Kal στεφάνοισι βαρύνεται ἱρὸν ἄγαλμα

1 εἰσβαίνοντα Meineke. 2 παρθενικαῖς marg. €; παρθενικαί. p g. p

« The famous Δωδωναῖον ce cee (Suid. s.v., Steph. Byz. 8.0. Δωδώνη, cf. Strabo, vii. fr. 3) is discussed by A. B. Cook, ‘© The Gong at Dodona”’ in 7... xxii. (1902) p. 5 ff., who thinks the various allusions may be harmonized if we assume that the original *‘ gong” was the row of resonant tripods round the sacred enclosure, and that later (say 4th century B.c.) these were replaced by a more elaborate gong consist- ing of two pillars, on one of which was mounted the figure of a boy holding a whip formed of three chains tipped

108

285

290

295

᾿Αστερίη θυόεσσα, σὲ μὲν περί T ἀμφί τε νῆσοι 300 . κύκλον ἐποιήσαντο καὶ ὡς χορὸν ἀμφεβάλοντο"

305

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HYMN IV

couch upon the ground, servants of the caldron 4% which is never silent—far first receive, as these offerings enter their country from afar. Next they come to the Holy town and mountains of the Malian

land; and thence they sail across to the goodly

Lelantian plain? of the Abantes; and then not long is the voyage from Euboea, since thy havens are nigh

thereto. The first to bring thee these offerings from

the fair-haired Arimaspi® were Upis and Loxo and happy Hecaerge, daughters of Boreas, and those who then were the best of the young men. And they returned not home again, but a happy fate was theirs, and they shall never be without their glory. Verily the girls of Delos, when the sweet-sounding marriage hymn affrights the maidens’ quarters, bring offerings of their maiden hair to the maidens, while the boys offer to the young men the first harvest of the down upon their cheeks.

Asteria, island of incense, around and about thee the isles have made a circle and set themselves about thee as a choir. Not silent art thou nor noiseless when Hesperus of the curling locks looks down on thee, but ringing evermore with sound. The men sing the song of the old man of Lycia—the very song which the seer Olen? brought thee from Xanthos: the maidens of the choir beat with their feet the steadfast ground. Then, too, is the holy image laden

with buttons which, when moved by the wind, beat upon a bronze λέβης mounted upon the other pillar. Cf. Callim. fr. 111. > In Boeotia.

¢ For the Arimaspi see Herod. iv. 13 ff.

4 Prehistoric poet from Lycia (Xanthos is a river in Lycia); Herod. iv. 35 says he wrote the hymn sung at Delphi in honour of the Hyperborean maidens. Cf, Paus. ix. 27. 2, Suid. s.v. Ὦλήν.

109

CALLIMACHUS

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= . οὗ χαλεπὸν μύκημα καὶ ἄγριον υἷα φυγόντες 310 --heaw , Πασιφάης καὶ γναμπτὸν ἕδος σκολιοῦ λαβυρίνθου, πότνια, σὸν περὶ βωμὸν ἐγειρομένου κιθαρισμοῦ κύκλιον ὠρχήσαντο, χοροῦ δ᾽ ἡγήσατο Θησεύς.

ΝΜ 3 / / e \ / ἔνθεν ἀειζώοντα θεωρίδος ἱερὰ Φοίβῳ

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3 > / / \ / ἔμπορος Αἰγαίοιο παρήλυθε νηὶ θεούσῃ; οὐχ οὕτω μεγάλοι μιν ἐπιπνείουσιν ἀῆται, ‘ ΔΨ / ΝΜ 3 Ἁ A / χρειὼ δ᾽ ὅττι τάχιστον ἄγει πλόον, ἀλλὰ τὰ λαίφη

/ ὠκέες ἐστείλαντο καὶ od πάλιν αὖτις ἔβησαν, 320 KTR Cw \ , Ay os ibaa aon ἐὰν ee tune, πρὶν μέγαν 7)* σέο βωμὸν ὑπὸ πληγῇσιν ἑλίξαι ==" ῥησσόμενον καὶ πρέμνον ὀδακτάσαι ἁγνὸν ἐλαίης - χεῖρας ἀποστρέψαντας- ἃ Δηλιὰς εὕρετο νύμφη

"Ἂ 7 " nas 7 7 es παίγνια κουρίζοντι καὶ ᾿Απόλλωνι γελαστύν. μια» «οὐσλασαδν ne > 7 27 ᾿Ξ τι] eet? ; εις: LOTLN ὦ νήσων εὕεστιε, χαῖρε μεν αὑτὴ, 920 ΚΑ. VY ᾿ > ἢ δεστὼ χαίροι δ᾽ ᾿Απόλλων τε καὶ ἣν ἐλοχεύσατο 3 Λητώ. ὥστυ

je 2 μέγαν ἢ (ἢ) Mss. ; μεγάλη Wilamowitz. errs. __* 53. ἣν ἐλοχεύσατο Mss. ; ἣ ἐλ. Stephanus; ἥ σφ᾽ ἐλ. Meineke ; πο ἣ ’vedX. Schneider ; ἣν ἐλοχεύσαο Wilamow.

« The Minotaur.

> Pasiphaé, daughter of Helios, wife of Minos, king of Crete.

¢ The ship in which Theseus carried to Crete the seven maidens and seven boys as an offering to the Minotaur.

110

HYMN IV

with garlands, the famous image of ancient Cypris, whom of old Theseus with the youths established when he was sailing back from Crete. Having escaped the cruel bellowing and the wild son®@ of Pasiphaé ὃ and the coiled habitation of the crooked labyrinth, about thine altar, O lady, they raised the music of the lute and danced the round dance, and Theseus led the choir. Hence the ever-living offer- ings of the Pilgrim Ship* do the sons? of Cecrops send to Phoebus, the gear of that vessel.

Asteria of many altars and many prayers, what merchant mariner of the Aegean passes by thee with speeding ship? Never do such mighty winds as that blow upon him, but though need urges the swiftest voyage that may be, yet they speedily furl their sails and go not on board again, ere they have circled thy great altar buffeted with blows and bitten the sacred trunk of the olive, their hands tied behind their backs.’ These things did the nymph of Delos devise for sport and laughter to young Apollo.

O happy hearth of islands, hail to thyself! Hail also to Apollo and to her’ whom Leto bare !

With the help of Ariadne, Theseus slew the monster (Plato, Phaedo, 58 b).

4 The Athenians, who vowed that if Theseus came safely home they would send a θεωρία every year to Delos (Plato, l.c.).

ὁ **In Delos it was the custom to run round the altar of Apollo and to beat the altar and, their hands tied behind their backs, to take a bite from the olive-tree ” (schol. ).

7 Artemis,

111

Υ.-- ΕἼΣ AOYTPA ΤῊΣ ΠΑΛΛΑΔΟΣ

Ὅσσαι λωτροχόοι τᾶς [[αλλάδος ἔξιτε πᾶσαι, ἔξιτε: τᾶν ἵππων ἄρτι φρυασσομενᾶν τᾶν ἱερᾶν ἐσάκουσα, καὶ a θεὸς εὔτυκος ἕρπειν 1" ~ / . ’ὔ “ / σοῦσθέ νυν, ὦ Eavbal, σοῦσθε ΤΠ ελασγιάδες. 3 > > / / > / ᾽ὔ οὔποκ᾽ ᾿Αθαναία μεγάλως ἀπενίψατο πάχεις δ πρὶν κόνιν ἱππειᾶν ἐξελάσαι λαγόνων, 0959 ὦ \ / / 4 / οὐδ᾽ ὅκα δὴ λύθρῳ πεπαλαγμένα πάντα φέροισα τεύχεα τῶν ἀδίκων ἦνθ᾽ ἀπὸ γηγενέων, 5 \ \ / ej? ¢ > / σ ἀλλὰ πολὺ πράτιστον ὑφ ἅρματος αὐχένας ἵππων λυσαμένα παγαῖς ἔκλυσεν ᾿Ωκεανῷῶ 10 ἱδρῶ καὶ ῥαθάμιγγας, ἐφδίβασεν δὲ παγέντα πάντα χαλινοφάγων ἀφρὸν ἀπὸ στομάτων.

53

ὦ ir’ ᾿Αχαιιάδες, καὶ μὴ μύρα μηδ᾽ ἀλαβάστρως (συρίγγων ἀίω φθόγγον ὑπαξονίων 5),

μὴ μύρα λωτροχόοι τᾷ [[αλλάδι μηδ᾽ ἀλαβάστρως 15 (οὐ γὰρ ᾿Αθαναία χρίματα μεικτὰ φιλεῖ)

οἴσετε μηδὲ κάτοπτρον: ἀεὶ καλὸν ὄμμα τὸ τήνας οὐδ᾽ ὅκα τὰν “Ida? Φρὺξ ἐδίκαζεν ἔριν,

οὔτ᾽ ἐς ὀρείχαλκον μεγάλα θεὸς. οὔτε“ Σιμοῦντος

ἔβλεψεν δίναν ἐς διαφαινομέναν" 20

1 ἕρπει MSS. 2 ὑπαξόνιον e; ὑπ᾽ ἀξονίων Schneider. 3 Ἴδαν mss. ; corr. Bentley. 4 οὐδ᾽. . . οὐδὲ mss. ; corr. Meineke,

112

V.—ON THE BATH OF PALLAS

Aut ye that are companions of the Bath of Pallas, come forth, come forth! I heard but now the snorting of the sacred steeds, and the goddess is ready to go. Haste ye now, O fair-haired daughters of Pelasgus, haste! Never did Athena wash her mighty arms before she drave the dust from the flanks of her horses—not even when, her armour all defiled with filth, she returned from the battle of the lawless Giants; but far first she loosed from the car her horses’ necks, and in the springs of Oceanus washed the flecks of sweat and from their mouths that champed the bit cleansed the clotted foam.

O come, daughters of Achaea, and bring not perfume nor alabasters (I hear the voice of the axle- naves!); bring not, ye companions of the Bath, for Pallas perfume nor alabasters* (for Athena loves not mixed unguents), neither bring ye a mirror. Always her face is fair, and, even when the Phrygian? judged the strife on Ida, the great goddess looked not into orichale* nor into the transparent eddy of Simois, nor

2 i.e. vessels made of alabaster, used especially to hold perfumes, cf. ΜΝ... Matt. xxvi. 7, Mark xiv. 3, Luke vii. 37; Theophrast. De odor. 41. > Paris.

.° First ‘mentioned Hesiod, Shield 122, Hom. H. Aphr. 9. Already to Plato it is only a name (τὸ νῦν ὀνομαζόμενον. μόνον Critias 114 ©, ef. schol. Apoll. Rh. iv. 973). Later it was

identified with the mixture of copper and zinc which the Romans called aurichalcum, i.e. brass.

I 113

CALLIMACHUS

οὐδ᾽ Ἥρα' ΚΚύπρις δὲ διαυγέα χαλκὸν ἑλοῖσα πολλάκι τὰν αὐτὰν δὶς μετέθηκε κόμαν" ἁ δέ, δὶς ἑξήκοντα διαθρέξασα διαύλως, PS > ψολν \ , οἷα map Εὐρώτᾳ τοὶ Λακεδαιμόνιοι > / > / “a / 1 λ \ λ a 2 ἀστέρες, ἐμπεράμως ἐνετρίψατο ' λιτὰ λαβοῖσα χρίματα, τᾶς ἰδίας ἔκγονα φυταλιᾶς" ὦ κῶραι, τὸ δ᾽ ἔρευθος ἀνέδραμε, πρώιον οἵαν ἢ ῥόδον ἢ 7 σίβδας κόκκος ἔχει xno tay, τῶ καὶ νῦν ἄρσεν τι 8 “κομίξατε μῶνον * ἔλαιον, ᾧ Κάστωρ, ᾧ καὶ χρίεται Ἡρακλέης" οἴσετε καὶ κτένα οἱ παγχρύσεον, ὡς ἀπὸ χαίταν πέ ται, λιπαρὸν σμασαμένα πλόκαμον. ἔξιθ᾽ ᾿Αθαναία: πάρα τοι καταθύμιος ἴλα, παρθενικαὶ μεγάλων παῖδες ᾿Ακεστοριδᾶν 5: 3 / / \ \ ε 7 3 / ὠθάνα, φέρεται δὲ καὶ a Διομήδεος ἀσπίς, ὡς ἔθος ᾿Αργείων τοῦτο παλαιότερον Εὐμήδης ἐδίδαξε, τεὶν κεχαρισμένος ἱρεύς" os ποκα βωλευτὸν ὃ γνοὺς ἐπί ot θάνατον δᾶμον ἑτοιμάζοντα φυγᾷ τεὸν ἱρὸν ἄγαλμα ᾧχετ᾽ ἔχων, ἸΚρεῖον δ᾽ εἰς ὄρος φκίσατο" Kpetov ὄρος: σὲ δέ, δαῖμον, ἀπορρώγεσσιν ἔθηκεν ἐν πέτραις, αἷς νῦν οὔνομα []αλλατίδες.

ἔξιθ᾽ ᾿Αθαναία περσέπτολι, χρυσεοπήληξ,

ἵππων καὶ σακέων ἁδομένα πατάγῳ.

1 ΡΎΞΡΩΣ mss.; corr. Meineke. 2 βαλοῖσα EF. 3 7 Bergk ; re 4 κομίξατε Schneider, μῶνον Ernesti; κομίσσατε μοῦνον.

5 "Αρεστοριδᾶν Valckenaer. δ ποτε βουλευτὸν Mss.

« Tibull. i. 8. 22 ‘*saepeque mutatas disposuisse comas,’ > Castor and Pollux, known as stars to Eurip. Hel. 138 Ἢ

114

25

30

35

40

HYMN V

did Hera. But Cypris took the shining bronze and often altered and again altered the same lock. But Pallas, after running twice sixty double courses, even as beside the Eurotas the Lacedaemonian Stars,? took and skilfully anointed her with simple unguents, the birth of her own tree. And, O maidens, the red blush arose on her, as the colour of the morning rose or seed of pomegranate. Wherefore now also bring ye only the manly olive oil, wherewith Castor and wherewith Heracles anoint themselves. And bring her a comb all of gold, that she may comb her hair, when she hath anointed her glossy tresses.

Come forth, Athena! A company pleasing to thy heart awaits thee, the maiden daughters of Acestor’s mighty sons. And therewithal, O Athena, is borne the shield of Diomedes, since this is the Argive custom which in olden days Eumedes @ taught them: a priest who found favour with thee: who on a time, when he knew that the people were plotting and planning death for him, fled with thy holy image and dwelt on the Creion hill—dwelt on the hill of Creion and established thee, O goddess, on the rugged rocks, whose name is now the Pallatid rocks.

Come forth, Athena, Sacker of Cities, golden- helmeted, who rejoicest in the din of horse and

etc. ; their identification with the constellation Gemini was comparatively late.

ὁ ’Axecropidavy has been unjustly suspected. It is quite correct and is a mere etymological variant for ᾿Αρεστοριδᾶν, since ἀκέσασθαι-Ξ- ἀρέσασθαι. See Hesych. s.vv.

@ «Once when the Heracleidae came against the Ores- tiadae, Eumedes, priest of Athena, was suspected by the Argives of wishing to betray the Palladium to the Hera- cleidae. Eumedes, being afraid, took the Palladium and came to the hill called Creion ” (schol.).

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CALLIMACHUS

σάμερον ὑδροφόροι μὴ βάπτετε---σάμερον Ἄργος πίνετ᾽ ἀπὸ κρανᾶν μηδ᾽ ἀπὸ τῶ ποταμῶ, 4 σάμερον αἱ δῶλαι τὰς κάλπιδας ἢ ᾽ς Φυσάδειαν Ἅ > > ” A ~ ἢ ἐς ᾿Αμυμώναν οἴσετε τὰν Aavad. \ \ \ “ \ »+ A / καὶ yap δὴ χρυσῷ τε καὶ ἄνθεσιν ὕδατα μίξας ¢€ A / ΕΝ > > , ἡξεῖ φορβαίων “Ivayos ἐξ ὀρέων 3