Fragment #12—Scholiast on Apollonius Rhodius, Arg. i. 118: In the _Great Eoiae_ it is related that Melampus, who was very dear to Apollo, went abroad and stayed with Polyphantes. But when the king had sacrificed an ox, a serpent crept up to the sacrifice and destroyed his servants. At this the king was angry and killed the serpent, but Melampus took and buried it. And its offspring, brought up by him, used to lick his ears and inspire him with prophecy. And so, when he was caught while trying to steal the cows of Iphiclus and taken bound to the city of Aegina, and when the house, in which Iphiclus was, was about to fall, he told an old woman, one of the servants of Iphiclus, and in return was released.
Fragment #13—Scholiast on Apollonius Rhodius, Arg. iv. 828: In the _Great Eoiae_ Scylla is the daughter of Phoebus and Hecate.
Fragment #14—Scholiast on Apollonius Rhodius, Arg. ii. 181: Hesiod in the _Great Eoiae_ says that Phineus was blinded because he told Phrixus the way 2003.
Fragment #15—Scholiast on Apollonius Rhodius, Arg. ii. 1122: Argus. This is one of the children of Phrixus. These...Hesiod in the _Great Eoiae_ says were born of Iophossa the daughter of Aeetes. And he says there were four of them, Argus, Phrontis, Melas, and Cytisorus.
Fragment #16—Antoninus Liberalis, xxiii: Battus. Hesiod tells the story in the _Great Eoiae_...Magnes was the son of Argus, the son of Phrixus and Perimele, Admetus’ daughter, and lived in the region of Thessaly, in the land which men called after him Magnesia. He had a son of remarkable beauty, Hymenaeus. And when Apollo saw the boy, he was seized with love for him, and would not leave the house of Magnes. Then Hermes made designs on Apollo’s herd of cattle which were grazing in the same place as the cattle of Admetus. First he cast upon the dogs which were guarding them a stupor and strangles, so that the dogs forgot the cows and lost the power of barking. Then he drove away twelve heifers and a hundred cows never yoked, and the bull who mounted the cows, fastening to the tail of each one brushwood to wipe out the footmarks of the cows.
He drove them through the country of the Pelasgi, and Achaea in the land of Phthia, and through Locris, and Boeotia and Megaris, and thence into Peloponnesus by way of Corinth and Larissa, until he brought them to Tegea. From there he went on by the Lycaean mountains, and past Maenalus and what are called the watch-posts of Battus. Now this Battus used to live on the top of the rock and when he heard the voice of the heifers as they were being driven past, he came out from his own place, and knew that the cattle were stolen. So he asked for a reward to tell no one about them. Hermes promised to give it him on these terms, and Battus swore to say nothing to anyone about the cattle. But when Hermes had hidden them in the cliff by Coryphasium, and had driven them into a cave facing towards Italy and Sicily, he changed himself and came again to Battus and tried whether he would be true to him as he had vowed. So, offering him a robe as a reward, he asked of him whether he had noticed stolen cattle being driven past. And Battus took the robe and told him about the cattle. But Hermes was angry because he was double-tongued, and struck him with his staff and changed him into a rock. And either frost or heat never leaves him 2004.
THE MELAMPODIA THE MELAMPODIA Fragment #1—Strabo, xiv. p. 642: It is said that Calchis the seer returned from Troy with Amphilochus the son of Amphiaraus and came on foot to this place 2101. But happening to find near Clarus a seer greater than himself, Mopsus, the son of Manto, Teiresias’ daughter, he died of vexation. Hesiod, indeed, works up the story in some form as this: Calchas set Mopsus the following problem: ‘I am filled with wonder at the quantity of figs this wild fig-tree bears though it is so small. Can you tell their number?’
And Mopsus answered: ‘Ten thousand is their number, and their measure is a bushel: one fig is left over, which you would not be able to put into the measure.’
So said he; and they found the reckoning of the measure true. Then did the end of death shroud Calchas.
Fragment #2—Tzetzes on Lycophron, 682: But now he is speaking of Teiresias, since it is said that he lived seven generations—though others say nine. He lived from the times of Cadmus down to those of Eteocles and Polyneices, as the author of “Melampodia” also says: for he introduces Teiresias speaking thus: ‘Father Zeus, would that you had given me a shorter span of life to be mine and wisdom of heart like that of mortal men! But now you have honoured me not even a little, though you ordained me to have a long span of life, and to live through seven generations of mortal kind.’
Fragment #3—Scholiast on Homer, Odyssey, x. 494: They say that Teiresias saw two snakes mating on Cithaeron and that, when he killed the female, he was changed into a woman, and again, when he killed the male, took again his own nature. This same Teiresias was chosen by Zeus and Hera to decide the question whether the male or the female has most pleasure in intercourse. And he said: ‘Of ten parts a man enjoys only one; but a woman’s sense enjoys all ten in full.’
For this Hera was angry and blinded him, but Zeus gave him the seer’s power.
Fragment #4—2102 Athenaeus, ii. p. 40: ‘For pleasant it is at a feast and rich banquet to tell delightful tales, when men have had enough of feasting;...’
Clement of Alexandria, Stromateis vi. 2 26: ‘...and pleasant also it is to know a clear token of ill or good amid all the signs that the deathless ones have given to mortal men.’
Fragment #5—Athenaeus, xi. 498. A: ‘And Mares, swift messenger, came to him through the house and brought a silver goblet which he had filled, and gave it to the lord.’
Fragment #6—Athenaeus, xi. 498. B: ‘And then Mantes took in his hands the ox’s halter and Iphiclus lashed him upon the back. And behind him, with a cup in one hand and a raised sceptre in the other, walked Phylacus and spake amongst the bondmen.’
Fragment #7—Athenaeus, xiii. p. 609 e: Hesiod in the third book of the “Melampodia” called Chalcis in Euboea ‘the land of fair women’.
Fragment #8—Strabo, xiv. p. 676: But Hesiod says that Amphilochus was killed by Apollo at Soli.
Fragment #9—Clement of Alexandria, Stromateis, v. p. 259: ‘And now there is no seer among mortal men such as would know the mind of Zeus who holds the aegis.’
AEGIMIUS Fragment #1—Scholiast on Apollonius Rhodius, Arg. iii. 587: But the author of the “Aegimius” says that he (Phrixus) was received without intermediary because of the fleece 2201. He says that after the sacrifice he purified the fleece and so: ‘Holding the fleece he walked into the halls of Aeetes.’
Fragment #2—Scholiast on Apollonius Rhodius, Arg. iv. 816: The author of the “Aegimius” says in the second book that Thetis used to throw the children she had by Peleus into a cauldron of water, because she wished to learn where they were mortal...And that after many had perished Peleus was annoyed, and prevented her from throwing Achilles into the cauldron.
Fragment #3—Apollodorus, ii. 1.3.1: Hesiod and Acusilaus say that she (Io) was the daughter of Peiren. While she was holding the office of priestess of Hera, Zeus seduced her, and being discovered by Hera, touched the girl and changed her into a white cow, while he swore that he had no intercourse with her. And so Hesiod says that oaths touching the matter of love do not draw down anger from the gods: ‘And thereafter he ordained that an oath concerning the secret deeds of the Cyprian should be without penalty for men.’
Fragment #4—Herodian in Stephanus of Byzantium: ‘(Zeus changed Io) in the fair island Abantis, which the gods, who are eternally, used to call Abantis aforetime, but Zeus then called it Euboea after the cow.’
Fragment #5—Scholiast on Euripides, Phoen. 1116: ‘And (Hera) set a watcher upon her (Io), great and strong Argus, who with four eyes looks every way. And the goddess stirred in him unwearying strength: sleep never fell upon his eyes; but he kept sure watch always.’
Fragment #6—Scholiast on Homer, Il. xxiv. 24: ‘Slayer of Argus’. According to Hesiod’s tale he (Hermes) slew (Argus) the herdsman of Io.
Fragment #7—Athenaeus, xi. p. 503: And the author of the “Aegimius”, whether he is Hesiod or Cercops of Miletus (says): ‘There, some day, shall be my place of refreshment, O leader of the people.’
Fragment #8—Etym. Gen.: Hesiod (says there were so called) because they settled in three groups: ‘And they all were called the Three-fold people, because they divided in three the land far from their country.’ For (he says) that three Hellenic tribes settled in Crete, the Pelasgi, Achaeans and Dorians. And these have been called Three-fold People.
FRAGMENTS OF UNKNOWN POSITION Fragment #1—Diogenes Laertius, viii. 1. 26: 2301 ‘So Urania bare Linus, a very lovely son: and him all men who are singers and harpers do bewail at feasts and dances, and as they begin and as they end they call on Linus...’
Clement of Alexandria, Strom. i. p. 121: ‘...who was skilled in all manner of wisdom.’
Fragment #2—Scholiast on Homer, Odyssey, iv. 232: ‘Unless Phoebus Apollo should save him from death, or Paean himself who knows the remedies for all things.’
Fragment #3—Clement of Alexandria, Protrept, c. vii. p. 21: ‘For he alone is king and lord of all the undying gods, and no other vies with him in power.’
Fragment #4—Anecd. Oxon (Cramer), i. p. 148: ‘(To cause?) the gifts of the blessed gods to come near to earth.’
Fragment #5—Clement of Alexandria, Strom. i. p. 123: ‘Of the Muses who make a man very wise, marvellous in utterance.’
Fragment #6—Strabo, x. p. 471: ‘But of them (sc. the daughters of Hecaterus) were born the divine mountain Nymphs and the tribe of worthless, helpless Satyrs, and the divine Curetes, sportive dancers.’
Fragment #7—Scholiast on Apollonius Rhodius, Arg. i. 824: ‘Beseeching the offspring of glorious Cleodaeus.’
Fragment #8—Suidas, s.v.: ‘For the Olympian gave might to the sons of Aeacus, and wisdom to the sons of Amythaon, and wealth to the sons of Atreus.’
Fragment #9—Scholiast on Homer, Iliad, xiii. 155: ‘For through his lack of wood the timber of the ships rotted.’
Fragment #10—Etymologicum Magnum: ‘No longer do they walk with delicate feet.’
Fragment #11—Scholiast on Homer, Iliad, xxiv. 624: ‘First of all they roasted (pieces of meat), and drew them carefully off the spits.’
Fragment #12—Chrysippus, Fragg. ii. 254. 11: ‘For his spirit increased in his dear breast.’
Fragment #13—Chrysippus, Fragg. ii. 254. 15: ‘With such heart grieving anger in her breast.’
Fragment #14—Strabo, vii. p. 327: ‘He went to Dodona and the oak-grove, the dwelling place of the Pelasgi.’
Fragment #15—Anecd. Oxon (Cramer), iii. p. 318. not.: ‘With the pitiless smoke of black pitch and of cedar.’
Fragment #16—Scholiast on Apollonius Rhodius, Arg. i. 757: ‘But he himself in the swelling tide of the rain-swollen river.’
Fragment #17—Stephanus of Byzantium: (The river) Parthenius, ‘Flowing as softly as a dainty maiden goes.’
Fragment #18—Scholiast on Theocritus, xi. 75: ‘Foolish the man who leaves what he has, and follows after what he has not.’
Fragment #19—Harpocration: ‘The deeds of the young, the counsels of the middle-aged, and the prayers of the aged.’
Fragment #20—Porphyr, On Abstinence, ii. 18. p. 134: ‘Howsoever the city does sacrifice, the ancient custom is best.’
Fragment #21—Scholiast on Nicander, Theriaca, 452: ‘But you should be gentle towards your father.’
Fragment #22—Plato, Epist. xi. 358: ‘And if I said this, it would seem a poor thing and hard to understand.’
Fragment #23—Bacchylides, v. 191-3: Thus spake the Boeotian, even Hesiod 2302, servant of the sweet Muses: ‘whomsoever the immortals honour, the good report of mortals also followeth him.’
DOUBTFUL FRAGMENTS Fragment #1—Galen, de plac. Hipp. et Plat. i. 266: ‘And then it was Zeus took away sense from the heart of Athamas.’
Fragment #2—Scholiast on Homer, Od. vii. 104: ‘They grind the yellow grain at the mill.’
Fragment #3—Scholiast on Pindar, Nem. ii. 1: ‘Then first in Delos did I and Homer, singers both, raise our strain—stitching song in new hymns—Phoebus Apollo with the golden sword, whom Leto bare.’
Fragment #4—Julian, Misopogon, p. 369: ‘But starvation on a handful is a cruel thing.’
Fragment #5—Servius on Vergil, Aen. iv. 484: Hesiod says that these Hesperides...daughters of Night, guarded the golden apples beyond Ocean: ‘Aegle and Erythea and ox-eyed Hesperethusa.’ 2401 Fragment #6—Plato, Republic, iii. 390 E: ‘Gifts move the gods, gifts move worshipful princes.’
Fragment #7—2402 Clement of Alexandria, Strom. v. p. 256: ‘On the seventh day again the bright light of the sun...’
Fragment #8—Apollonius, Lex. Hom.: ‘He brought pure water and mixed it with Ocean’s streams.’
Fragment #9—Stephanus of Byzantium: ‘Aspledon and Clymenus and god-like Amphidocus.’ (sons of Orchomenus).
Fragment #10—Scholiast on Pindar, Nem. iii. 64: ‘Telemon never sated with battle first brought light to our comrades by slaying blameless Melanippe, destroyer of men, own sister of the golden-girdled queen.’
THE HOMERIC HYMNS I. TO DIONYSUS 2501 * * * * (ll. 1-9) For some say, at Dracanum; and some, on windy Icarus; and some, in Naxos, O Heaven-born, Insewn 2502; and others by the deep-eddying river Alpheus that pregnant Semele bare you to Zeus the thunder-lover. And others yet, lord, say you were born in Thebes; but all these lie. The Father of men and gods gave you birth remote from men and secretly from white-armed Hera. There is a certain Nysa, a mountain most high and richly grown with woods, far off in Phoenice, near the streams of Aegyptus.
* * * * (ll. 10-12) ‘...and men will lay up for her 2503 many offerings in her shrines. And as these things are three 2504, so shall mortals ever sacrifice perfect hecatombs to you at your feasts each three years.’
(ll. 13-16) The Son of Cronos spoke and nodded with his dark brows. And the divine locks of the king flowed forward from his immortal head, and he made great Olympus reel. So spake wise Zeus and ordained it with a nod.
(ll. 17-21) Be favourable, O Insewn, Inspirer of frenzied women! we singers sing of you as we begin and as we end a strain, and none forgetting you may call holy song to mind. And so, farewell, Dionysus, Insewn, with your mother Semele whom men call Thyone.
II. TO DEMETER (ll. 1-3) I begin to sing of rich-haired Demeter, awful goddess—of her and her trim-ankled daughter whom Aidoneus rapt away, given to him by all-seeing Zeus the loud-thunderer.
(ll. 4-18) Apart from Demeter, lady of the golden sword and glorious fruits, she was playing with the deep-bosomed daughters of Oceanus and gathering flowers over a soft meadow, roses and crocuses and beautiful violets, irises also and hyacinths and the narcissus, which Earth made to grow at the will of Zeus and to please the Host of Many, to be a snare for the bloom-like girl—a marvellous, radiant flower. It was a thing of awe whether for deathless gods or mortal men to see: from its root grew a hundred blooms, and it smelled most sweetly, so that all wide heaven above and the whole earth and the sea’s salt swell laughed for joy. And the girl was amazed and reached out with both hands to take the lovely toy; but the wide-pathed earth yawned there in the plain of Nysa, and the lord, Host of Many, with his immortal horses sprang out upon her—the Son of Cronos, He who has many names 2505.
(ll. 19-32) He caught her up reluctant on his golden car and bare her away lamenting. Then she cried out shrilly with her voice, calling upon her father, the Son of Cronos, who is most high and excellent. But no one, either of the deathless gods or of mortal men, heard her voice, nor yet the olive-trees bearing rich fruit: only tender-hearted Hecate, bright-coiffed, the daughter of Persaeus, heard the girl from her cave, and the lord Helios, Hyperion’s bright son, as she cried to her father, the Son of Cronos. But he was sitting aloof, apart from the gods, in his temple where many pray, and receiving sweet offerings from mortal men. So he, that Son of Cronos, of many names, who is Ruler of Many and Host of Many, was bearing her away by leave of Zeus on his immortal chariot—his own brother’s child and all unwilling.
(ll. 33-39) And so long as she, the goddess, yet beheld earth and starry heaven and the strong-flowing sea where fishes shoal, and the rays of the sun, and still hoped to see her dear mother and the tribes of the eternal gods, so long hope calmed her great heart for all her trouble...((LACUNA))...and the heights of the mountains and the depths of the sea rang with her immortal voice: and her queenly mother heard her.
(ll. 40-53) Bitter pain seized her heart, and she rent the covering upon her divine hair with her dear hands: her dark cloak she cast down from both her shoulders and sped, like a wild-bird, over the firm land and yielding sea, seeking her child. But no one would tell her the truth, neither god nor mortal men; and of the birds of omen none came with true news for her. Then for nine days queenly Deo wandered over the earth with flaming torches in her hands, so grieved that she never tasted ambrosia and the sweet draught of nectar, nor sprinkled her body with water. But when the tenth enlightening dawn had come, Hecate, with a torch in her hands, met her, and spoke to her and told her news: (ll. 54-58) ‘Queenly Demeter, bringer of seasons and giver of good gifts, what god of heaven or what mortal man has rapt away Persephone and pierced with sorrow your dear heart? For I heard her voice, yet saw not with my eyes who it was. But I tell you truly and shortly all I know.’
(ll. 59-73) So, then, said Hecate. And the daughter of rich-haired Rhea answered her not, but sped swiftly with her, holding flaming torches in her hands. So they came to Helios, who is watchman of both gods and men, and stood in front of his horses: and the bright goddess enquired of him: ‘Helios, do you at least regard me, goddess as I am, if ever by word or deed of mine I have cheered your heart and spirit. Through the fruitless air I heard the thrilling cry of my daughter whom I bare, sweet scion of my body and lovely in form, as of one seized violently; though with my eyes I saw nothing. But you—for with your beams you look down from the bright upper air Over all the earth and sea—tell me truly of my dear child, if you have seen her anywhere, what god or mortal man has violently seized her against her will and mine, and so made off.’
(ll. 74-87) So said she. And the Son of Hyperion answered her: ‘Queen Demeter, daughter of rich-haired Rhea, I will tell you the truth; for I greatly reverence and pity you in your grief for your trim-ankled daughter. None other of the deathless gods is to blame, but only cloud-gathering Zeus who gave her to Hades, her father’s brother, to be called his buxom wife. And Hades seized her and took her loudly crying in his chariot down to his realm of mist and gloom. Yet, goddess, cease your loud lament and keep not vain anger unrelentingly: Aidoneus, the Ruler of Many, is no unfitting husband among the deathless gods for your child, being your own brother and born of the same stock: also, for honour, he has that third share which he received when division was made at the first, and is appointed lord of those among whom he dwells.’
(ll. 88-89) So he spake, and called to his horses: and at his chiding they quickly whirled the swift chariot along, like long-winged birds.
(ll. 90-112) But grief yet more terrible and savage came into the heart of Demeter, and thereafter she was so angered with the dark-clouded Son of Cronos that she avoided the gathering of the gods and high Olympus, and went to the towns and rich fields of men, disfiguring her form a long while. And no one of men or deep-bosomed women knew her when they saw her, until she came to the house of wise Celeus who then was lord of fragrant Eleusis. Vexed in her dear heart, she sat near the wayside by the Maiden Well, from which the women of the place were used to draw water, in a shady place over which grew an olive shrub. And she was like an ancient woman who is cut off from childbearing and the gifts of garland-loving Aphrodite, like the nurses of king’s children who deal justice, or like the house-keepers in their echoing halls. There the daughters of Celeus, son of Eleusis, saw her, as they were coming for easy-drawn water, to carry it in pitchers of bronze to their dear father’s house: four were they and like goddesses in the flower of their girlhood, Callidice and Cleisidice and lovely Demo and Callithoe who was the eldest of them all. They knew her not,—for the gods are not easily discerned by mortals—but standing near by her spoke winged words: (ll. 113-117) ‘Old mother, whence and who are you of folk born long ago? Why are you gone away from the city and do not draw near the houses? For there in the shady halls are women of just such age as you, and others younger; and they would welcome you both by word and by deed.’
(ll. 118-144) Thus they said. And she, that queen among goddesses answered them saying: ‘Hail, dear children, whosoever you are of woman-kind. I will tell you my story; for it is not unseemly that I should tell you truly what you ask. Doso is my name, for my stately mother gave it me. And now I am come from Crete over the sea’s wide back,—not willingly; but pirates brought me thence by force of strength against my liking. Afterwards they put in with their swift craft to Thoricus, and there the women landed on the shore in full throng and the men likewise, and they began to make ready a meal by the stern-cables of the ship. But my heart craved not pleasant food, and I fled secretly across the dark country and escaped my masters, that they should not take me unpurchased across the sea, there to win a price for me. And so I wandered and am come here: and I know not at all what land this is or what people are in it. But may all those who dwell on Olympus give you husbands and birth of children as parents desire, so you take pity on me, maidens, and show me this clearly that I may learn, dear children, to the house of what man and woman I may go, to work for them cheerfully at such tasks as belong to a woman of my age. Well could I nurse a new born child, holding him in my arms, or keep house, or spread my masters’ bed in a recess of the well-built chamber, or teach the women their work.’
(ll. 145-146) So said the goddess. And straightway the unwed maiden Callidice, goodliest in form of the daughters of Celeus, answered her and said: (ll. 147-168) ‘Mother, what the gods send us, we mortals bear perforce, although we suffer; for they are much stronger than we. But now I will teach you clearly, telling you the names of men who have great power and honour here and are chief among the people, guarding our city’s coif of towers by their wisdom and true judgements: there is wise Triptolemus and Dioclus and Polyxeinus and blameless Eumolpus and Dolichus and our own brave father. All these have wives who manage in the house, and no one of them, so soon as she has seen you, would dishonour you and turn you from the house, but they will welcome you; for indeed you are godlike. But if you will, stay here; and we will go to our father’s house and tell Metaneira, our deep-bosomed mother, all this matter fully, that she may bid you rather come to our home than search after the houses of others. She has an only son, late-born, who is being nursed in our well-built house, a child of many prayers and welcome: if you could bring him up until he reached the full measure of youth, any one of womankind who should see you would straightway envy you, such gifts would our mother give for his upbringing.’
(ll. 169-183) So she spake: and the goddess bowed her head in assent. And they filled their shining vessels with water and carried them off rejoicing. Quickly they came to their father’s great house and straightway told their mother according as they had heard and seen. Then she bade them go with all speed and invite the stranger to come for a measureless hire. As hinds or heifers in spring time, when sated with pasture, bound about a meadow, so they, holding up the folds of their lovely garments, darted down the hollow path, and their hair like a crocus flower streamed about their shoulders. And they found the good goddess near the wayside where they had left her before, and led her to the house of their dear father. And she walked behind, distressed in her dear heart, with her head veiled and wearing a dark cloak which waved about the slender feet of the goddess.
(ll. 184-211) Soon they came to the house of heaven-nurtured Celeus and went through the portico to where their queenly mother sat by a pillar of the close-fitted roof, holding her son, a tender scion, in her bosom. And the girls ran to her. But the goddess walked to the threshold: and her head reached the roof and she filled the doorway with a heavenly radiance. Then awe and reverence and pale fear took hold of Metaneira, and she rose up from her couch before Demeter, and bade her be seated. But Demeter, bringer of seasons and giver of perfect gifts, would not sit upon the bright couch, but stayed silent with lovely eyes cast down until careful Iambe placed a jointed seat for her and threw over it a silvery fleece. Then she sat down and held her veil in her hands before her face. A long time she sat upon the stool 2506 without speaking because of her sorrow, and greeted no one by word or by sign, but rested, never smiling, and tasting neither food nor drink, because she pined with longing for her deep-bosomed daughter, until careful Iambe—who pleased her moods in aftertime also—moved the holy lady with many a quip and jest to smile and laugh and cheer her heart. Then Metaneira filled a cup with sweet wine and offered it to her; but she refused it, for she said it was not lawful for her to drink red wine, but bade them mix meal and water with soft mint and give her to drink. And Metaneira mixed the draught and gave it to the goddess as she bade. So the great queen Deo received it to observe the sacrament...2507 (ll. 212-223) And of them all, well-girded Metaneira first began to speak: ‘Hail, lady! For I think you are not meanly but nobly born; truly dignity and grace are conspicuous upon your eyes as in the eyes of kings that deal justice. Yet we mortals bear perforce what the gods send us, though we be grieved; for a yoke is set upon our necks. But now, since you are come here, you shall have what I can bestow: and nurse me this child whom the gods gave me in my old age and beyond my hope, a son much prayed for. If you should bring him up until he reach the full measure of youth, any one of womankind that sees you will straightway envy you, so great reward would I give for his upbringing.’
(ll. 224-230) Then rich-haired Demeter answered her: ‘And to you, also, lady, all hail, and may the gods give you good! Gladly will I take the boy to my breast, as you bid me, and will nurse him. Never, I ween, through any heedlessness of his nurse shall witchcraft hurt him nor yet the Undercutter 2508: for I know a charm far stronger than the Woodcutter, and I know an excellent safeguard against woeful witchcraft.’
(ll. 231-247) When she had so spoken, she took the child in her fragrant bosom with her divine hands: and his mother was glad in her heart. So the goddess nursed in the palace Demophoon, wise Celeus’ goodly son whom well-girded Metaneira bare. And the child grew like some immortal being, not fed with food nor nourished at the breast: for by day rich-crowned Demeter would anoint him with ambrosia as if he were the offspring of a god and breathe sweetly upon him as she held him in her bosom. But at night she would hide him like a brand in the heart of the fire, unknown to his dear parents. And it wrought great wonder in these that he grew beyond his age; for he was like the gods face to face. And she would have made him deathless and unageing, had not well-girded Metaneira in her heedlessness kept watch by night from her sweet-smelling chamber and spied. But she wailed and smote her two hips, because she feared for her son and was greatly distraught in her heart; so she lamented and uttered winged words: (ll. 248-249) ‘Demophoon, my son, the strange woman buries you deep in fire and works grief and bitter sorrow for me.’
(ll. 250-255) Thus she spoke, mourning. And the bright goddess, lovely-crowned Demeter, heard her, and was wroth with her. So with her divine hands she snatched from the fire the dear son whom Metaneira had born unhoped-for in the palace, and cast him from her to the ground; for she was terribly angry in her heart. Forthwith she said to well-girded Metaneira: (ll. 256-274) ‘Witless are you mortals and dull to foresee your lot, whether of good or evil, that comes upon you. For now in your heedlessness you have wrought folly past healing; for—be witness the oath of the gods, the relentless water of Styx—I would have made your dear son deathless and unageing all his days and would have bestowed on him everlasting honour, but now he can in no way escape death and the fates. Yet shall unfailing honour always rest upon him, because he lay upon my knees and slept in my arms. But, as the years move round and when he is in his prime, the sons of the Eleusinians shall ever wage war and dread strife with one another continually. Lo! I am that Demeter who has share of honour and is the greatest help and cause of joy to the undying gods and mortal men. But now, let all the people build me a great temple and an altar below it and beneath the city and its sheer wall upon a rising hillock above Callichorus. And I myself will teach my rites, that hereafter you may reverently perform them and so win the favour of my heart.’
(ll. 275-281) When she had so said, the goddess changed her stature and her looks, thrusting old age away from her: beauty spread round about her and a lovely fragrance was wafted from her sweet-smelling robes, and from the divine body of the goddess a light shone afar, while golden tresses spread down over her shoulders, so that the strong house was filled with brightness as with lightning. And so she went out from the palace.
(ll. 281-291) And straightway Metaneira’s knees were loosed and she remained speechless for a long while and did not remember to take up her late-born son from the ground. But his sisters heard his pitiful wailing and sprang down from their well-spread beds: one of them took up the child in her arms and laid him in her bosom, while another revived the fire, and a third rushed with soft feet to bring their mother from her fragrant chamber. And they gathered about the struggling child and washed him, embracing him lovingly; but he was not comforted, because nurses and handmaids much less skilful were holding him now.
(ll. 292-300) All night long they sought to appease the glorious goddess, quaking with fear. But, as soon as dawn began to show, they told powerful Celeus all things without fail, as the lovely-crowned goddess Demeter charged them. So Celeus called the countless people to an assembly and bade them make a goodly temple for rich-haired Demeter and an altar upon the rising hillock. And they obeyed him right speedily and harkened to his voice, doing as he commanded. As for the child, he grew like an immortal being.