Introduction:
The Hymn to Apollo is the third in a collection of thirty-three anonymous ancient Greek hymns celebrating individual gods, mostly dating to the seventh century B.C., shortly after the works of Homer and Hesiod had first been written down, and they are therefore among the oldest monuments of Ancient Greek literature. In antiquity, they were uncritically attributed to Homer, the earliest reference to them coming from Thucydides (see Bk III. l.104). Although it is now clear that they were not written by Homer, they were composed in the old epic style, i.e. in dactylic hexameters, and in a dialect closely resembling that of Homer. Most of them are very short, if not fragmentary, but four of them, i.e. hymns 2-5, are more lengthy: (2) to Demeter, 495 lines; (3) to Apollo, 546 lines; (4) to Hermes, 580 lines; and (5) to Aphrodite, 293 lines.
Each of these four longer narratives shows the universe in the process of being ordered, and in which the rule of Zeus is still relatively new and not yet firmly established. While all the four gods, who are the subjects of the long hymns, are subordinate to Zeus, they remain potentially threatening, and their power provides us with a more complete and complex picture of the Greek world view. Both Apollo and Hermes could have challenged their father's authority, but they never do. Apollo, in particular could have been a threat to Zeus: the other gods fear him before his birth, because they say, "Apollo will be a very presumptuous sort of person, and he will lord it over immortals and mortal men (all) over the fruitful earth" (ll. 67-68). However, the hymn stresses that Apollo works for his father and in his interests: "I shall proclaim to men the infallible counsel of Zeus" (l.132). The two longer hymns celebrating male gods tell of Apollo's and Hermes' births, and how they won their powers and their places in the pantheon.
Each of the four longer narratives tells a revealing story about a critical event in the life of the deity that led to a change in his or her power. In the case of Apollo, this is the establishment of an oracle, where he will develop his prophetic powers. The first part of the Hymn, the 'Delian' section (ll. 1-178), deals with the birth of Apollo and the establishment of his shrine on the island of Delos; the second, and longer, part, the 'Pythian' section (ll. 179-546), highlights the establishment of his temple and oracle at Delphi, or Pytho, as it is called in the hymn. The exact relationship between these two parts has long been a subject of controversy. Some authorities have considered that these are two separate poems, and certainly there is a very abrupt transition between lines 178 and 179, and the fact that there is no further mention of Delos after l.181 suggests such a separation. There is also a view that the second, or Pythian, part is inferior poetically to the first part, and that in the second part there are notable sins, both of omission and commission. Among the former are the almost total lack of any content characteristic of the Pythian oracle, viz. the chasm, the tripod, the omphalos, the Pythian priestess herself. Among the latter is the suggestion that Apollo's recruits to Delphi should have been settlers from Crete: indeed there is no corroborative evidence for this. Such emigration as occurred was Ionians settling in Crete, not the other way around. It has also been suggested that the name Pytho, coming as it is does from the Greek verb "πυθώ" - to rot, was deliberately disparaging. Another enigma relating to the second part is the intercalated myth (ll. 305-355) about the birth of Typhaon due to Hera's anger, the content of which appears unrelated to the rest of the hymn.
Nevertheless, despite these apparent weaknesses of substance and structure, the "Hymn to Apollo" is entertaining to read, and one can imagine that it would have been widely performed in classical times, and in particular in competitions at Delphi and at the festival of Apollo at Delos, which is mentioned in the Hymn itself (ll. 149-164). Of all the deities of Mount Olympus, Apollo, or Phoebus as he is so often called, was perhaps a particularly favourite of the Greeks. Even by the standards of the ancient world, the range of Apollo's duties and functions was vast. Apart from his status in relation to oracles and prophecy, which is the particular focus of the Hymn, or at least the second part of it, Apollo was the god of archery, as evidenced particularly throughout the Hymn by the constant references to him as "ἑκηβόλος" or "ἑκάεργος", the far-shooter, the god of music and dance, the Sun and light, healing and diseases - his son Asclepius was the god of medicine - , herds and herdsmen, and the protection of the young, and much more.
The Hymn to Apollo is the third in a collection of thirty-three anonymous ancient Greek hymns celebrating individual gods, mostly dating to the seventh century B.C., shortly after the works of Homer and Hesiod had first been written down, and they are therefore among the oldest monuments of Ancient Greek literature. In antiquity, they were uncritically attributed to Homer, the earliest reference to them coming from Thucydides (see Bk III. l.104). Although it is now clear that they were not written by Homer, they were composed in the old epic style, i.e. in dactylic hexameters, and in a dialect closely resembling that of Homer. Most of them are very short, if not fragmentary, but four of them, i.e. hymns 2-5, are more lengthy: (2) to Demeter, 495 lines; (3) to Apollo, 546 lines; (4) to Hermes, 580 lines; and (5) to Aphrodite, 293 lines.
Each of these four longer narratives shows the universe in the process of being ordered, and in which the rule of Zeus is still relatively new and not yet firmly established. While all the four gods, who are the subjects of the long hymns, are subordinate to Zeus, they remain potentially threatening, and their power provides us with a more complete and complex picture of the Greek world view. Both Apollo and Hermes could have challenged their father's authority, but they never do. Apollo, in particular could have been a threat to Zeus: the other gods fear him before his birth, because they say, "Apollo will be a very presumptuous sort of person, and he will lord it over immortals and mortal men (all) over the fruitful earth" (ll. 67-68). However, the hymn stresses that Apollo works for his father and in his interests: "I shall proclaim to men the infallible counsel of Zeus" (l.132). The two longer hymns celebrating male gods tell of Apollo's and Hermes' births, and how they won their powers and their places in the pantheon.
Each of the four longer narratives tells a revealing story about a critical event in the life of the deity that led to a change in his or her power. In the case of Apollo, this is the establishment of an oracle, where he will develop his prophetic powers. The first part of the Hymn, the 'Delian' section (ll. 1-178), deals with the birth of Apollo and the establishment of his shrine on the island of Delos; the second, and longer, part, the 'Pythian' section (ll. 179-546), highlights the establishment of his temple and oracle at Delphi, or Pytho, as it is called in the hymn. The exact relationship between these two parts has long been a subject of controversy. Some authorities have considered that these are two separate poems, and certainly there is a very abrupt transition between lines 178 and 179, and the fact that there is no further mention of Delos after l.181 suggests such a separation. There is also a view that the second, or Pythian, part is inferior poetically to the first part, and that in the second part there are notable sins, both of omission and commission. Among the former are the almost total lack of any content characteristic of the Pythian oracle, viz. the chasm, the tripod, the omphalos, the Pythian priestess herself. Among the latter is the suggestion that Apollo's recruits to Delphi should have been settlers from Crete: indeed there is no corroborative evidence for this. Such emigration as occurred was Ionians settling in Crete, not the other way around. It has also been suggested that the name Pytho, coming as it is does from the Greek verb "πυθώ" - to rot, was deliberately disparaging. Another enigma relating to the second part is the intercalated myth (ll. 305-355) about the birth of Typhaon due to Hera's anger, the content of which appears unrelated to the rest of the hymn.
Nevertheless, despite these apparent weaknesses of substance and structure, the "Hymn to Apollo" is entertaining to read, and one can imagine that it would have been widely performed in classical times, and in particular in competitions at Delphi and at the festival of Apollo at Delos, which is mentioned in the Hymn itself (ll. 149-164). Of all the deities of Mount Olympus, Apollo, or Phoebus as he is so often called, was perhaps a particularly favourite of the Greeks. Even by the standards of the ancient world, the range of Apollo's duties and functions was vast. Apart from his status in relation to oracles and prophecy, which is the particular focus of the Hymn, or at least the second part of it, Apollo was the god of archery, as evidenced particularly throughout the Hymn by the constant references to him as "ἑκηβόλος" or "ἑκάεργος", the far-shooter, the god of music and dance, the Sun and light, healing and diseases - his son Asclepius was the god of medicine - , herds and herdsmen, and the protection of the young, and much more.
The text for this translation is taken from "Homeric Hymns", edited by Hugh G. Evelyn-White, Harvard University Press, published by William Heinemann, London (1914), and is available on the 'Perseus' website, sponsored by the Classics Department of Tufts University.
A. TO DELIAN APOLLO (Ll. 1-178).
Ll. 1-46. Zeus, accompanied by Leto, welcomes their son Apollo to his side. We learn of the numerous places visited by Leto in her search for an abode for her son.
Ll. 1-46. Zeus, accompanied by Leto, welcomes their son Apollo to his side. We learn of the numerous places visited by Leto in her search for an abode for her son.
I shall always be mindful of, nor shall I (ever) forget, Apollo the far-shooter, before whom gods tremble as he goes through the palace of Zeus; and, as he draws near, they all spring up from their seats when he bends his shining bow.
But Leto alone stays by the side of Zeus who delights in thunder, and then she unstrings his bow and closes his quiver, and she takes his bow with her hands from his mighty shoulders, and hangs (it) from a golden peg on a column in his father's (house); then, she leads him to a seat and sits (him) down (on it). And then his father (i.e. Zeus) welcomes his dear son and gives him nectar in a golden cup, and then the other gods make (him) sit there; and queenly Leto rejoices, because she has given birth to a mighty bow-bearing son. Rejoice, O blessed Leto, for you have borne glorious children, both lord Apollo and arrow-shooting Artemis, her in Ortygia (i.e. Quail Island, the ancient name for Delos) and him in rocky Delos, as you lay on a lofty ridge of the Cynthian mountain, next to a palm-tree by the streams of Inopus.
How then shall I sing of you, (you) who are in all ways worthy to be celebrated in song? For to you, Phoebus, the practice of singing has fallen in every way, both on the cattle-breeding mainland and on the islands; now all mountain-peaks and high headlands of lofty mountains are a delight, as are rivers flowing out to the sea, and beaches sloping down to the sea, and harbours of the deep.
Shall I say how Leto first bore you (to be) the joy of mortals, as she lay on Mount Cynthus in that rocky island in sea-girt Delos? And on each side a dark wave rolled forward on to dry land (driven) by shrill winds, as a result of which you rule over all mortal (men).
Among those whom Crete holds fast, and the people of Athens, and the island of Aegina, and Euboea, renowned for its fleet of ships, Aegae and Peiresiae, and Peparethus near the sea, and Thracian Athos, and the towering crests of Pelion, and Thracian Samos, and the shadowy mountains of Ida, Scyros and Phocaea, and the steep hill of Autocane, and well-built Imbros, and inhospitable Lemnos, and hallowed Lesbos, the abode of Macar, son of Aeolus, and Chios, the brightest of (all) the islands (that) lie in the sea, and rugged Mimas, and the steep crests of Corycus, and gleaming Claros, and the high hill of Aesagea, and watery Samos, and the lofty crests of Mycale, and Miletus, and Cos, a city of Meropian men, and steep Cnidos, and windy Carpathos, and Naxos and Paros, and rocky Rhenaea, so far did Leto roam while she was in travail with the Far-Shooter, (to see) if any land would be willing to make a dwelling for her son.
Ll. 47-88. At Leto's request, Delos agrees to be the abode of Apollo, when he is born, on the understanding that he will always grant prior status to his sanctuary there. Leto swears an oath to that effect.
But they trembled and were sore afraid, and none, not even the richest (of them), dared receive Phoebus, until queenly Leto set foot on Delos, and, by way of enquiry, addressed her (i.e. Delos) with these winged words: "Delos, if you are willing to be the abode of my son Phoebus Apollo, and build (him) a rich temple - , for no other (god) will ever touch you, and this will not escape your notice; and I do not think that you will (ever) be rich in cattle or in sheep, nor will you bear corn or grow abundant plants - , but, if you were to possess the temple of far-shooting Apollo, all men will gather here and bring you hecatombs, and the indescribable odour of fat will rise (to the skies), and you shall feed (those) who own you through the hands of strangers, since you (have) no richness beneath the surface of the soil."
So she spoke, and Delos rejoiced, and addressed (her) in reply: "Leto, most glorious daughter of mighty Coeus, gladly would I receive your child, the far-shooting lord; for (it is) all too true that I am ill-spoken of among men; and by this means I should become much-honoured. But at this word I tremble, Leto, nor shall I hide (it) from you; for they say that Apollo will be a very presumptuous sort of person, and that he will lord it over immortals and mortal men (all) over the fruitful earth. Therefore, I greatly fear in my heart and in my soul lest, when he first sees the light of the sun, he should scorn this island, since I am truly (made) of stony soil, and overturn (me) with his feet and thrust me into the open sea. Then the great swell of the sea will forever wash over my head in its abundance; and he will go to another land, which shall please him, and make ready a temple and wooded groves; then in me will many-footed (creatures) make their lairs and black seals their abodes undisturbed, as I shall lack people. But if you, goddess, should undertake to swear a great oath to me that he will first build a beautiful temple here, to be an oracle for men, then let him construct temples and wooded groves among all men, for he will be greatly renowned."
So she (i.e. Delos) spoke; then, Leto swore the great oath of the gods: "Now, bear witness to this, Earth and wide Heaven above, and the dripping water of the Styx, which is the greatest and the most fearful oath among the blessed gods: yea verily, here (i.e. in Delos) there shall always be the fragrant altar and precinct of Phoebus, and he shall honour you far above all."
Ll. 47-88. At Leto's request, Delos agrees to be the abode of Apollo, when he is born, on the understanding that he will always grant prior status to his sanctuary there. Leto swears an oath to that effect.
But they trembled and were sore afraid, and none, not even the richest (of them), dared receive Phoebus, until queenly Leto set foot on Delos, and, by way of enquiry, addressed her (i.e. Delos) with these winged words: "Delos, if you are willing to be the abode of my son Phoebus Apollo, and build (him) a rich temple - , for no other (god) will ever touch you, and this will not escape your notice; and I do not think that you will (ever) be rich in cattle or in sheep, nor will you bear corn or grow abundant plants - , but, if you were to possess the temple of far-shooting Apollo, all men will gather here and bring you hecatombs, and the indescribable odour of fat will rise (to the skies), and you shall feed (those) who own you through the hands of strangers, since you (have) no richness beneath the surface of the soil."
So she spoke, and Delos rejoiced, and addressed (her) in reply: "Leto, most glorious daughter of mighty Coeus, gladly would I receive your child, the far-shooting lord; for (it is) all too true that I am ill-spoken of among men; and by this means I should become much-honoured. But at this word I tremble, Leto, nor shall I hide (it) from you; for they say that Apollo will be a very presumptuous sort of person, and that he will lord it over immortals and mortal men (all) over the fruitful earth. Therefore, I greatly fear in my heart and in my soul lest, when he first sees the light of the sun, he should scorn this island, since I am truly (made) of stony soil, and overturn (me) with his feet and thrust me into the open sea. Then the great swell of the sea will forever wash over my head in its abundance; and he will go to another land, which shall please him, and make ready a temple and wooded groves; then in me will many-footed (creatures) make their lairs and black seals their abodes undisturbed, as I shall lack people. But if you, goddess, should undertake to swear a great oath to me that he will first build a beautiful temple here, to be an oracle for men, then let him construct temples and wooded groves among all men, for he will be greatly renowned."
So she (i.e. Delos) spoke; then, Leto swore the great oath of the gods: "Now, bear witness to this, Earth and wide Heaven above, and the dripping water of the Styx, which is the greatest and the most fearful oath among the blessed gods: yea verily, here (i.e. in Delos) there shall always be the fragrant altar and precinct of Phoebus, and he shall honour you far above all."
Ll. 89-132. With the help of Eilithyia, whom Iris has summoned, Leto gives birth successfully to Apollo, much to the delight of the other goddesses, and the precocious child soon throws off the trappings of infancy.
Now, when she had sworn her oath and ratified (it), Delos was very glad at the birth of the far-shooting lord; but Leto was wracked with desperate birth-pangs for nine days and nine nights. All the goddesses were there with her, the chiefest of which were Dione and Rheia, and Ichnaean Themis and loud-wailing Amphitrite, and (all) the other immortal goddesses, apart from white-armed Hera; for she sat in the halls of cloud-gathering Zeus; only Eilithyia, (the goddess) of heavy labour, had not learned (of it), for she was sitting on the crest of Olympus beneath the golden clouds, by the contrivance of white-armed Hera, who had restrained her due to envy, because Leto of the lovely tresses was just about to give birth to a son (who was) noble and strong.
But the (goddesses) sent for Iris from her well-formed isle to fetch Eilithyia, promising (her) a great necklace, strung with golden threads, nine cubits in length. And they bade (her) call (her) away from white-armed Hera, lest she might even then turn her aside from her coming. But, when Iris, as swift-footed as the wind, heard this, she proceeded to run, and she quickly completed the whole (distance) in between. But, when she came to steep Olympus, the abode of the gods, she immediately called Eilithyia from the hall to the door, and spoke winged words, (telling her) absolutely everything that (those) who have their dwellings on Olympus had bidden (her). And so by this means she prevailed upon the heart in her breast, and forth they went, like timid wood-pigeons in their goings. As soon as Eilithyia set foot in Delos, then labour took hold of her, and she longed to give birth. Then she flung her arms around a palm-tree and pressed her knees on the soft meadow, and the earth smiled beneath; then he sprung forth into the light of day; and all the goddesses cried aloud.
Then, great Phoebus, the goddesses washed you pure and spotless in clean water, and wrapped (you) in a white garment of fine texture (and) newly woven; and they fastened a golden band around (you). Nor did his mother suckle Apollo of the golden sword, but Themis brought (him) nectar and sweet ambrosia with her immortal hands; and Leto rejoiced because she had borne her strong bow-bearing son.
But, as soon as you ate that heavenly food, Phoebus, then those golden cords could not hold you, as you struggled, nor could your bonds restrain (you) any longer, but all their ends were loosened. Then, straightway, did Phoebus Apollo speak among the immortals: "The dear lyre and the bent bow will be mine, and I shall proclaim to men the infallible counsel of Zeus."
Ll. 133-178. Just as Delos is beloved by Apollo, so the people of the island love and honour Apollo in return, and the maidens of Delos are as ready to praise and honour the poet Homer as he is to praise and honour their divine inhabitant.
So spoke the unshorn Phoebus the far-shooter, as he walked on the earth's broad thoroughfares; and all the goddesses were amazed (at him). Then all of Delos was laden with gold, as it beheld the offspring of Zeus and Leto with joy, because the god had chosen to make her his dwelling rather than the (other) islands and the mainland, and he loved her with all his heart; (and) it blossomed, as when the top of a mountain (is laden) with woodland flowers.
(O god) of the silver bow, far-shooting lord Apollo, at one moment you, yourself, walked on rugged Cynthus, and, at another, you wandered among the islands and their people. Many (are) your temples and your wooded groves; and all the peaks of lofty mountains (are) dear (to you), as are the tips of headlands and rivers flowing to the sea; but you, Phoebus, are most delighted in your heart by Delos, (for) there the long-robed Ionians gather together in your (honour) with their children and their respectful wives. And, mindful of you, they delight in boxing, and dancing, and song, whenever they arrange their meetings. (He) who should encounter (them) there, when the Ionians were in a crowd, would say that they are forever immortal and ageless; for he would see the grace of (them) all, and he would be glad at heart, as he looked upon the men and the well-girdled women, and their swift ships and their numerous possessions. And (there is) this great wonder besides - and its renown shall never perish - , the girls of Delos, the handmaidens of the Far-Shooter; and, when they have first sung of Apollo, and then again of Leto and Artemis the Archer, they sing hymns in memory of men and women of old times, and they enchant the tribes of men. And they know (how) to imitate the voices and the babbling of all men ; and each (one) would say that he himself was singing; so harmonious (is) their sweet singing.
But come (now), be gracious, Apollo and Artemis, and farewell, all you (maidens); and remember me too in after times, when some earthly man, a stranger who has suffered much, should come here and ask (you): "O maidens, who (is) the man (that) comes here (whose) singing (is) most pleasant to you, and in whom are you most delighted?" Then, do you all give your answer very clearly with one voice: "(He is) a blind man, and he dwells in rocky Chios, (and) henceforth his songs will be the best, as soon as he has composed them." As for me, I shall carry your renown as far as I roam over the earth to the well-inhabited cities of men; and they will be persuaded, since indeed it is true. And I shall never cease singing of far-shooting Apollo, (the lord) of the silver bow, whom fair-haired Leto bore.
B. TO PYTHIAN APOLLO (Ll. 179-546).
Ll. 179-224. Apollo joins his parents on Olympus and encourages the other gods to sing and dance to the music of his lyre. He then goes back to earth and begins his mission to find a suitable site for an oracle.
O lord, you hold Lycia, and lovely Maeonia and Miletus, that charming city on the sea, and you yourself are also the great master of Delos, washed all around by the sea.
Leto's glorious son goes to rocky Pytho (i.e. the part of Phocis at the foot of Mount Parnassus), playing upon his hollow lyre (and) wearing divinely perfumed garments; and his lyre, (struck) by his golden plectrum, keeps making wonderful sounds. Then he goes, as (swift) as thought, from earth to Olympus to the house of Zeus to join the assembly of the other gods. And straightway the playing of the lyre and singing become important to the gods; then all the Muses reply together in a sweet voice, and sing of the divine gifts of the gods, and the sufferings of men, which they endure at the hands of the immortal gods, living senseless and helpless (lives), nor can they find a remedy for death and a defence against old age; but the fair-haired Graces and the merry Hours dance with Harmonia, and Hebe, and Aphrodite, the daughter of Zeus, holding one another's hands by the wrist. And among them there sings (one who is) neither mean nor puny, but very tall to look upon and wondrous in form, (namely) Artemis, delighting in arrows (and) brought up with Apollo. And among them too sport Ares and the keen-eyed Slayer of Argus (i.e. Hermes); yet Phoebus Apollo plays his lyre in the midst of them, stepping high and in good time (with his music), and brightness shines around him from the gleaming of his feet and his well-spun tunic. And they, both golden-haired Leto and Zeus the counsellor, rejoice greatly in their hearts as they look upon their beloved son playing among the immortal gods.
How, then, shall I sing of you, as you are (already) thoroughly celebrated in many hymns? Shall I sing of you in love and among suitors, how you went wooing the maiden daughter of Azan (i.e. Coronis) together with godlike Ischys, son of Elation, famous for his horses? Or with Phorbas, son of Triops, or with Ereutheus? Or with Leucippus or the wife of Leucippus ... (you) on foot, and he in his chariot; yet, he fell not short of Triops. Or (shall I sing of) how from the first you went around the earth seeking the seat of an oracle for men, (O) far-shooting Apollo?
From Olympus you went down first to Pieria; and you went past sandy Lectus and Enienae, and through (the land of) the Perrhaebi; soon you came to Iolcus, and you set foot in Cenaeum in Euboea, famed for its ships. You stood on the Lelantine plain; but it did not please your heart to establish a temple and wooded groves (there). From there you crossed the Euripus (i.e. the strait separating Euboea from Boeotia), far-shooting Apollo, and you went up the sacred green mountain (i.e. the Messapius); and from there you soon reached Mycalessus, and arrived at grassy Teumessus.
Ll. 225-276. Apollo travels across mainland Greece, until he comes to Telphusa, to which he is attracted as a possible site for his oracle, but the resident goddess persuades him to move on.
Then, you came to the wooden-clad abode of Thebe; for as yet no mortal lived in holy Thebes, nor at that time were there yet any paths or tracks on the wheat-bearing plain of Thebes, but it (only) had woodlands. And from there you went (still) further, far-shooting Apollo, and you came to Onchestus, Poseidon's bright grove; there the newly broken-in colt, vexed at having to draw the trim chariot, gains new life; and the driver springs to the ground from his chariot and goes on his way. But for a while the (horses), having lost their master, rattle the car. And, if they should break the chariot in the wooded grove, (men) take care of the horses, but tilt the chariot and leave (it there); for such is the (practice) from of old; and they pray to the lord (of the shrine) (i.e. to Poseidon, in order to assuage his wrath), but the lot of the god then secures the chariot.
But from there you went (still) further, far-shooting Apollo; and you reached next the sweet-flowing Cephissus, which pours forth its beautifully flowing water from Lilaea. After crossing it, (O) Far-Shooter, you came to many-towered Ocalea, and then to grassy Haliartus. Then, you went to Telphusa; this was pleasing to you (as) a suitable place to establish a temple and wooded groves. Then, you stood very close to her (i.e. Telphusa) and spoke these words to her: "Telphusa, now I am minded to build a glorious temple here (as) an oracle for men, and here they will bring me perfect hecatombs, both (those) who dwell on the rich island of Pelops (i.e. the Peloponnesus), and (those) who (dwell in mainland) Europe (i.e. northern and central Greece) and on the sea-girt isles, who are coming to consult my oracle; and, speaking in my rich temple, I shall give infallible counsel to them all."
So spoke Phoebus Apollo, and he planned continuous foundations, wide and very long; but, when Telphusa saw this, she was angered in her heart and spoke these words (to him): "(O) Phoebus, Far-Shooting Lord, I will put this word in your mind, since you are intending to build a glorious temple here to be an oracle for men, who will always bring you perfect hecatombs here; but I will tell you (this), and do you keep (it) in your mind: the clatter of swift horses and mules being watered at my sacred springs will always irk you; here men will prefer to gaze at well-made chariots and at the stamp of swift-footed horses rather than at your great temple and the many treasures that are within (it). But, if you will now be persuaded somehow (by me) - and you, lord, are stronger and greater than I, and your strength is very great (indeed), you should build your temple at Crisa beneath the clefts of Parnassus. There no fine chariot will rattle, nor will there be any clatter of swift-footed horses around your altar, but the glorious tribes of men will bring gifts to you as the Joyous Healer; and, as you rejoice thoroughly in your heart, you shall receive fine sacrifices from those people who live round about." As she spoke, she persuaded the Far-Shooter in his heart, that renown in that particular land should belong to Telphusa herself alone, and not to the Far-Shooter.
Ll. 277-305. Apollo arrives at Crisa, beneath Mount Parnassus, where he arranges for the building of his temple.
But from there you went (still) further, far-shooting Apollo; then, you came to the city of the overbearing people of Phlegyae, who, disregarding Zeus, dwell on this earth in a lovely glade near the Cephisian lake (i.e. Lake Copais). From there you went, speeding swiftly, to the mountain ridge and came to Crisa (i.e. a city in Phocis) beneath snowy Parnassus, to a slope turned towards the west; but a cliff hangs over (it) from above and a hollow rocky glade runs along the bottom (of it). There the lord Phoebus Apollo resolved to build his lovely temple, and spoke these words: "Here now I am minded to build a glorious temple, to be an oracle for men, and here they will always bring me perfect hecatombs, both (those) who dwell in the rich Peloponnesus, and (those) who dwell on (the mainland of) Europe and on the sea-girt isles, who are coming to consult my oracle, and, speaking in my rich temple, I shall give infallible counsel to them all."
So spoke Phoebus Apollo, and he laid out continuous foundations, wide and very long; and upon these Telephonius and Agamedes, the sons of Erginus (i.e. the 'Workman' or 'Builder'), dear to the immortal gods, laid down a threshold (i.e. the sanctuary) of stone, and the wonderful tribes of men built the temple with hewn stone all around, to be sung of forever.
But (there was) a sweet-flowing spring nearby, (and) there the lord, the son of Zeus (i.e. Apollo), killed a bloated great dragoness with his strong bow, a fierce monster who was used to doing many terrible (things) to men on this earth, both to (the men) themselves and to their long-shanked sheep, for she was a bloody plague.
Ll. 305-355. The episode of Typhaon (a supposed interpolation).
[And (this dragoness it was who) once received from golden-throned Hera, and reared, the dreaded and cruel Typhaon, that bane among mortals; Hera once bore him out of anger with father Zeus, at the time when the son of Cronos had begat glorious Athene in his head; then, straightway, was queenly Hera enraged, and so she spoke among the immortals when they had assembled: "Hear from me, all (you) gods and all (you) goddesses, how cloud-gathering Zeus begins to dishonour me, (as he should not do), since he has made me his trustworthy wife; and now he has given birth without my (involvement) to bright-eyed Athene, who stands out among all the blessed immortals; but (the one) among all the gods who was feeble, (was) my son Hephaestus, shrivelled of foot, whom I bore myself; (he was) a shame and a disgrace to me in heaven, and I myself let him drop from my hands, and I took (him) up and cast (him) into the wide sea; but silver-footed Thetis, the daughter of Nereus (i.e. the Old Man of the Sea) welcomed him and took care of (him) with her sisters (i.e. the Nereids or sea-nymphs). If only she had done another service to the blessed gods! (O you) cruel (one, you) cunning (one), what else will you (i.e. Zeus) now contrive? How did you dare to give birth by yourself to bright-eyed Athene? Could I not have borne (her)? I was called your (wife), at least among the immortals who hold wide heaven. Take care now, lest I devise something bad for you in the future. Yes, now I shall indeed contrive that a son of mine should be born who shall stand out among the immortal gods, nor will he disfigure your sacred bed or mine. And I shall not frequent your bed, but I shall mingle with the immortal gods far away from you."
So she spoke, and went away from the gods, angry at heart. Then, forthwith, ox-eyed queenly Hera prayed, and she struck the ground with the flat of her hand, and spoke these words: "Now listen to me, Gaia (i.e. Earth), and wide Uranus (i.e. Heaven) above, and (you) Titan gods, who dwell beneath the earth around great Tartarus, (you) from whom (spring) gods and men; now hearken unto me, all of you, and grant (me) a son separately from Zeus, (yet) lacking nothing of his strength; but let him be stronger (than him), as much as far-seeing Zeus (is mightier) than Cronos. So she cried, and smote the earth with her stout hand; then the life-giving Earth (i.e. Gaia) was moved; and, when she (i.e. Hera) saw this, she was glad at heart; for she foresaw that her prayer would be fulfilled. So then, from that (time), she never came to the bed of wise Zeus for a whole year, nor once did she sit on her highly wrought chair, in order to give him (the benefit of) her shrewd advice, as she had indeed done before; but ox-eyed queenly Hera remained in her temple, where many prayers are offered, and delighted in her sacred offerings. But, when the months and days were accomplished, and the seasons came around again as the year revolved, then she bore (one) who resembled neither gods nor mortals, (namely) the dreaded and cruel Typhaon, the bane of mortals. Straightway, ox-eyed queenly Hera took him, and then, bringing (someone) evil to (something) evil, she gave (him to the dragoness). And he worked great mischief among the famous tribes of men.]
Ll. 356-439. Having slain the dragoness, and having occupied Telphusa, Apollo, in his quest to discover men to serve him in his temple, climbs aboard a Cretan ship disguised as a monstrous dolphin, and steers the ship around the Peloponnesus and lands it near Crisa.
Whoever met the (dragoness), the day of doom would carry him off, until the far-shooting lord Apollo shot a strong arrow at her; then, rent with bitter pangs, she lay (on the ground), letting out great gasps of breath and rolling all over the place. The awful noise (of the dragoness) was unspeakable; and she writhed continually this way and that amid the wood, and, spitting blood, she gave up the ghost; then Phoebus Apollo exulted over (her), (saying), "Now may you rot on the man-feeding earth; you shall live no longer and be a dreadful bane to the men who eat the fruit of the bountiful earth and bring hither perfect hecatombs. Against cruel death neither Typhoeus nor the hateful Chimaera (i.e. the monstrous daughter of Typhoeus and Echidna, with whom the dragoness can perhaps now be identified) shall help you in any way, but here the black Earth and the beaming Hyperion (i.e. the Sun) will make you rot."
So he spoke, exulting over (her); and darkness covered her eyes. And there the sacred strength of Helios (i.e. the Sun) made her rot, and for this (reason) it is now called Pytho (i.e. the place of corrosion); and they call the lord (Apollo) by the name Pythian, because there, on that very spot, the power of piercing Helios made that monster rot.
Then, was Phoebus Apollo aware in his heart that the sweet-flowing spring (i.e. Telphusa) had thoroughly deceived him, and in his anger he went to Telphusa, and soon he arrived (there); and he stood very close to her, and spoke these words to her: "Telphusa, you were not destined to retain this lovely place, and to keep pouring forth your sweet-flowing water. Here also shall my renown dwell, and not yours alone." So spoke the far-shooting lord Apollo, and he pushed over a crag (on to her) amid a shower of stones, and he kept her streams hidden, and made himself an altar in a wooded grove very near to her beautifully flowing fountain; in that place all (men) pray to the lord (Apollo) under the name of the Telphusian, because he had tarnished the streams of the sacred Telphusa.
Then, Phoebus Apollo pondered in his heart what men he should bring (as) priests who would serve him in rocky Pytho; then, while he was considering this, he noticed a swift ship on the wine-dark sea; and in (it) there were many good men, Cretans from Cnossos, (the city) of Minos, (those) who perform sacrifices for their king and announce his decrees, whatever oracle of Phoebus Apollo of the golden sword may be declared from his laurel-tree beneath the vales of Parnassus. For trade and profit they were sailing in their black ship to Pylos and the men of Pylos; but Phoebus Apollo met them; and in the open sea he sprang upon their swift ship like a dolphin in shape, and lay (there) (as) a great and terrible monster; and none of them sought in their hearts to understand (i.e. that the dolphin was Apollo), but they wanted to cast the dolphin overboard; but he kept shaking the black ship in all directions and making the ship's timbers quiver. And, in their fear, they sat silent in their ship; and they did not loosen the sheets in their hollow black ship, nor did they lower the sail of their dark-prowed vessel, but they fixed it, as (they had set it) at first, with ox-hide ropes, (and) so on they sailed; now a rushing south wind propelled their swift ship from behind; first they passed by Malea (i.e. the promontory on the southern tip of the Peloponnesus), and then along the Laconian coast they came to Taenarus, the sea-girt town and country of Helios which gladdens the heart of man, and there the thick-fleeced sheep of lord Helios feed continually and occupy a delightful countryside. There they wanted to bring in their ship, and land and contemplate the great marvel and see with their eyes whether the monster would remain upon the deck of the hollow ship or spring back into the swell of the fish-abounding sea. But the well-built ship would not obey the rudder, but went its way, holding (its course) beyond rich Peloponnesus; and the far-shooting lord Apollo easily steered (it) by means of the wind; so she pursued her course and came to Arena and lovely Aryphea, and Thryon, the ford over the (River) Alpheus, and well-built Aepy, and sandy Pylos and the men of Pylos. And she went past Cruni, and Chalcis, and past Dymi, and trusty Elis, where the Epeians hold sway. At the time when she was heading for Pherae, delighting in the wind sent by Zeus, there appeared to them below the clouds the steep mountain of Ithaca (i.e. Mount Neriton), and Dulichium, and Same, and wooded Zacynthus. But then, when she had gone past all of the Peloponnesus, and (she was heading) towards Crisa, that boundless gulf (i.e. the Corinthian Gulf) began to appear which shuts off the rich island of Pelops. There came, by the ordinance of Zeus, a clear strong west wind, and it blew furiously (upon them) from the sky, so that the ship might very quickly complete its journey over the briny water. So then they went back and sailed towards the dawn and the sun; and lord Apollo, son of Zeus, led (them); and they came to vine-clad Crisa, which can be seen from afar, (and) into its harbour (i.e. Cirrha) (they went); and the sea-faring ship came near to the beach.
Ll. 440-501. Apollo alarms the Crisaeans by his radiance, and then, in the form of a man, converses with the Cretan crewmen, whom he enlists as the attendants of his temple.
Then, the far-shooting lord Apollo sprang from the ship like a star at mid-day; then many sparks flew from him, and their flame reached up to heaven; and he went down into his shrine between precious tripods. And there he kindled a flame and revealed his shafts (of light); and their radiance filled all of Crisa; then, the wives and the well-girdled daughters of the Crisaeans let out a wail at the force of Phoebus; for he cast great fear upon each one (of them).
Then he sprang forth again, (as swift) as a thought, to fly to his ship in the form of a man, vigorous and sturdy, and in the prime of youth, and covering his shoulders with long flowing hair; and, in speaking to them, he uttered these winged words: "O strangers, who are you? From where do you sail these watery paths? (Are you) on some kind of business (trip), or do you rove recklessly over the sea as pirates, who put their lives at hazard as they roam, (and) bring mischief to people of other lands? Why do you sit (there) so sorrowfully, and not go ashore, nor put in store the gear of your black ship? For that is the custom of industrious men, whenever they come from the deep to land in their black ship, exhausted by their toil, and at once a yearning for delicious food takes hold of their hearts."
So he spoke, and put courage in their breasts. And the captain of the Cretans addressed him in answer face to face: "Stranger, since (you are) nothing like mortal men, neither in form nor in stature, but (are like) the immortal gods - then hail and good health, and may the gods give you rich gifts! Now, tell me the truth, so that I may know (it) well. What country (is this)? And what land? (And) what men were born (here)? For, with other (things) in mind, we were sailing over the great deep sea to Pylos from Crete, (for) from there we declare we are sprung; but now we have come here with our ship, not at all willingly, longing to return home, (by) another way, (and) other paths; but one of the immortals has led (us) here against our will."
Then, Apollo, the far-shooter, addressed him in reply: "(You) strangers, who once dwelt around wooded Cnossos, but (who) will now no longer be returning again, each to his pleasant city and his fine house and to his own dear wife; yet here you will keep my own rich temple that is honoured by many men. I am the son of Zeus, and I profess to be Apollo; but you I brought here over the wide gulf of the sea, not meaning (you) any harm, but here you will keep my rich temple (to be) greatly esteemed among all men, and you shall know the plans of the immortals, by whose will you shall ever be honoured continually every day. But come (now), (and) quickly do as I say; first let down the sheets and lower the mast, and then draw the swift ship up on to the land, and take your possessions and the tackle of your well-balanced ship, and make an altar on the edge of the sea-shore; then light a fire and make a sacrificial offering of white barley-meal, and then stand beside one another around the altar and pray. Then, just as I, first of all in the misty sea, sprang upon the swift ship in the form of a dolphin, (so) pray to me as the Delphian; and the altar itself shall ever (be known as) the Delphian and the overlooking. So then sup beside your swift black ship, and pour a drink-offering to the blessed gods who dwell on Olympus. Then, when you have satisfied your craving for delicious food, come with me and sing "Hail Healer", (until) you come to the place where you shall keep my rich temple."
Ll. 502-546. Apollo leads his Cretan recruits to the site of the oracle at Pytho, and tells them what he expects of them.
So he said, and they readily hearkened unto him and obeyed. Firstly, they lowered the sails, and took down the mast, and lowering the mast by the forestays (i.e. the ropes from the mast-head to the bow), they laid (it) on the mast-holder; then they dragged up the swift ship from the sea to the mainland, high up on to the sand of the shore, and they laid long stays underneath (it). Also they made an altar on the beach of the sea; and, when they had lit a fire and made offerings of white barley-meal, they prayed, standing beside one another beside the altar, as he had ordered. Then, they took their meal beside their swift black ship, and poured a drink-offering to the blessed gods who dwell on Olympus. Then, when they had satisfied their craving for drink and food, they went their way. And the lord Apollo, son of Zeus led them, holding a lyre in his hands, playing sweetly, and stepping high and in good time (to his music). And so, as they danced, the Cretans followed (him) to Pytho, and chanted Hail Healer, like the paean-singers of Crete, and like those, in whose breasts the heavenly Muse has placed honey-voiced song. And, tirelessly, they went on their feet to the crest of the hill, and at once they reached Parnassus and the lovely country where they were destined to dwell, honoured by (so) many men. And, when he had guided (them there), he showed (them) his holy sanctuary and his rich temple. And the spirit was stirred in their breasts; and the captain of the Cretans addressed (him) face to face, and asked him (this): "O lord, since you have led (us so) far away from our dear (ones) and our father-land - (and) so it seemed pleasing to your heart - now how are we to live? We enjoin you to tell (us) that. This (land is) good neither for wine-growing nor for pasturage, from which we might live well and serve men."
Then, Apollo, son of Zeus, addressed them with a smile: "(You) foolish men, wretched (as you are), who wish for sorrows, and grievous toils, and distress in your heart, I will give you a simple message, and put (it) in your heart. Though each (one of you), with a knife in your right hand, should continually slaughter sheep, yet all bounteous things will (always) be present, such (things) as the glorious tribes of men shall bring to me; but you must guard my temple and receive the tribes of men that gather here, and especially show mortal men my will; and do you keep my laws in your heart. But, if anyone (of you) shall not obey (me) through his foolishness, or shall pay no regard (to my warning), or (if) there shall be any idle talk or deed, or any wanton violence, as is the custom among mortal men, then other men will become your leaders (i.e. the leaders of the Amphictyonic League), (and) you will be subjected to their force forever. I have told you everything; do you keep (it) in your heart."
So fare ye well, son of Zeus and Leto; but I will remember your song, and another (one) also (i.e. the Hymn to Hermes).
