Hesiod, The Homeric Hymns, and Homerica

Page: 78

AEGIMIUS (fragments)

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.' 2202

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.


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.'


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.'



I. TO DIONYSUS (21 lines) 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 (495 lines)

(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.