Introduction:
The Hymn to Hermes is the fourth 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. The trickster Hermes has the potential to disrupt Zeus' order, but, while his thieving and cleverness do get the better of his brother Apollo, he does nothing to threaten Zeus. Indeed, Hermes' birth is clearly stated to be in accordance with Zeus' will (see l. 10), and, as his mother Maia says, "Your father begat you (to be) a great (source of) trouble to mortal men and to the immortal gods" (ll. 160-161). When the newborn Hermes denies Apollo's truthful claims about the theft of his cattle, "Zeus laughed out loud at the sight of his crafty son shrewdly and cleverly denying any knowledge of the cows" (ll. 389-390). Zeus' indulgent treatment of Hermes is in sharp contrast to his severe punishment of another trickster, Prometheus, for challenging his authority (see Hesiod's "Theogony", ll. 521-525). On the contrary, the longer Homeric Hymns celebrating the two male gods tell the stories of how they acquired their divine powers and won their places in the pantheon. Both Apollo and Hermes gain their spheres of power and join the family of the gods, headed by their father Zeus: cf. "the very handsome sons of Zeus hastened back to snow-capped Olympus" (ll. 504-505).
The "Hymn to Hermes" exhibits a kind of savage humour in relation to the extraordinary tricks and feats of a tiny creature (viz. Brer Rabbit and Peter Rabbit). The constant triumph of astuteness over strength is the central theme. The humour of the hymn is both archaic and rustic. The chief joke is the cattle theft by a baby, whose mouth waters for roast beef. Absent from this hymn are the solemn regard paid to Apollo in his hymn, the wistful beauty of the Hymn to Demeter, and the gladness and melancholy of the Hymn to Aphrodite. By contrast, the Hymn to Hermes displays a quality of sportiveness, reminiscent of the story of Ares and Aphrodite, when trapped in bed together by Hephaestus in the "Odyssey". In the Hymn to Hermes, the gods, Apollo even, are moved to laughter, for over sport and playfulness Greek religion casts its sanction.
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.
Ll. 1-9. A short introductory hymn to Hermes.
(O) Muse, sing of Hermes, the son of Zeus and Maia (i.e. the most beautiful of the Pleiades, the seven daughters of Atlas and Pleione), ruler of Cyllene (i.e. the mountain in Arcadia where Hermes was born) and of Arcadia (i.e. a rugged region in the centre of the northern Peloponnese), rich in sheep, the luck-bringing messenger of the immortal gods, whom the fair-tressed nymph Maia bore, when she was joined in love-making with Zeus; modest (she was), and she shunned the throng of the blessed gods, dwelling within a shadowy cavern, (and) there the son of Cronos (i.e. Zeus) used to lie with the fair-tressed nymph in the dead of night, so that sweet sleep should take hold of white-armed Hera (i.e. Zeus' wife), while he should escape the notice both of the immortal gods and of mortal men.
Ll. 10-38. As soon as Maia gives birth to Hermes he learns to play the harp. Then, as he leaves the cave where he was born in search of Apollo's cattle, he comes across a tortoise.
But, when the will of mighty Zeus was coming to fulfilment, and the tenth moon was already fixed over her in the heavens, she (i.e. Maia) brought (someone new) into the light, and something very remarkable came to pass; at that moment she brought forth a child of many wiles and cunning tricks, a robber, a cattle-driver, he who watches at night, and who pries around the door, (one) who was soon about to show forth deeds renowned among the immortal gods. Born at dawn, by midday, he was playing the harp in the midst of them, (while) in the evening he stole the cattle of Apollo the far-shooter on that fourth day of the month on which queenly Maia bore him. He, when he leapt from the immortal limbs of his mother, did not remain lying in his sacred cradle for any length of time, but sprang up, and crossing the threshold of the high-roofed cavern, he went in search of the cattle of Apollo. There he found a tortoise and gained endless delight; (for,) let me tell you, it was Hermes who first made the tortoise a singer. She met him at the gates of the courtyard, as she was feeding on the lush grass in front of the dwelling, while walking along with a rolling gait. The luck-bringing son of Zeus laughed at the sight (of her) and straightaway spoke these words: "Now (it is) a very lucky omen for me; I attach no blame (to it). Hail, (O) comrade of the feast, lovely in shape as you beat the ground, most gladly brought to light; whence (came) that lovely plaything, that glinting shell, in which you clad yourself, (you) tortoise living in the mountains? But I shall take (you) and carry you into the house; you will be some help to me, (and) I shall not belittle you. Then, you will benefit me first; (for it is) better to be at home, since it (may be) dangerous outside. For, living, you will be a defence against baneful witchcraft; but, if you are dead, then shall you sing most sweetly."
Ll. 38-61. The infant Hermes kills the tortoise and skilfully shapes it into the shape of a lyre; he then tests the sound of the strings and uses the newly-fashioned instrument to accompany his voice as he sings about the circumstances of his birth.
So he spoke; and taking (her) up in both hands, he went back into the house again, carrying his lovely plaything. There he crippled (her) with a knife of grey iron, and pierced the spinal marrow of the mountain tortoise. As when a quick thought darts through the breast of a man whom a host of cares frequents, or when sparkling (glances) flash from the eye, so the renowned Hermes devised both thought and deed at the same time. He cut and fixed stalks of reed to measure and fastened (their ends) across the back and through the shell of the tortoise. Then, through his skill, he stretched the ox-hide around (it), and put on the horns and fitted the bridge to both (of them), and stretched seven strings of sheep-gut; then, when he had brought out and fashioned his lovely plaything, he tested (each string) in turn with the plectrum; and, (plucked) by his hand, it sounded clearly; and, just as young men in the prime of life scoff maliciously at festivals, (so) the god, as he tried (it) out on the spur of the moment, sang sweetly about Zeus, the son of Cronos, and Maia with her beautiful sandals, (and) how they had once happily conversed in the fellowship of love, and he told the famous (tale) of his own birth; and he celebrated the handmaids of the nymph and her splendid dwelling, and the tripods and the abundant cauldrons throughout the house.
Ll. 62 -137. Hermes steals some of the cattle of Apollo and drives them across Greece to the River Alpheus, where, having invented fire, he roasts a feast of rich meat, from which he makes sacrificial offerings to the Twelve Olympian gods.
And so he sang about these (things), but in his heart he was bent on other (matters). And he took up the hollow lyre and placed (it) in the sacred cradle; then, longing for meat, he leapt up from the sweet-smelling hall to a vantage-point, contemplating sheer knavery in his heart, (that is deeds) such as knavish men pursue at the time of dark night.
Now the sun was going down beneath the earth into the ocean with his horses and chariot; then, Hermes arrived at the shadowy mountains of Pieria (i.e. the region of Thessaly north of Mount Olympus), where the divine cattle of the blessed gods had their stall and grazed on the lovely unmown meadows. Then, of these the son of Maia, the sharp-eyed Slayer of Argus (i.e. the monster with a hundred eyes, whom Hermes was later to slay at the behest of Zeus) separated fifty loud-lowing cattle from the herd, and drove (them) erratically across some sandy countryside, while turning around their footprints; and, not forgetting a cunning ruse, he reversed their hooves, (marking) those in front behind and those behind in front, and he himself walked the other way. Then, forthwith, he wove sandals by wickerwork on the sand of the seashore, wonderful things, incredible and unheard of, mingling together tamarisk and twigs of myrtle. Then, of these he bound together a bundle of fresh new brushwood and fastened (it) securely under his feet (as) light sandals together with the leaves which the glorious Slayer of Argus had plucked from Pieria for his own purposes as he was preparing to travel, and just as he was hurrying forward on his long journey.
Then, an old man, who was tending a flourishing vineyard, saw him, as he going down to the plain through grassy Onchestus (i.e. a city in Boeotia); the glorious son of Maia addressed him first: "O old man, (you) who are digging around your vines with bowed shoulder, you shall surely be rich in wine when all these (plants) bear (fruit), so long as you strictly obey (me), and remember in your mind that you have seen and (yet) you have not seen, that you have heard and (yet) you are deaf, and to keep silent when nothing of your own is harmed."
Having said so much, he urged on together the strong heads of cattle. Then, through many shady mountains, and echoing gorges, and flowery plains, the renowned Hermes drove (them) on. Then, his divine ally, dark night, the greater (part of it), was brought to an end, and dawn that sets men to work was swiftly coming on; and divine Selene (i.e. the moon), daughter of the lord Pallas, son of Megamedes, had (just) mounted her new lookout-post. Then, the strong son of Zeus (i.e. Hermes) drove the broad-fronted cattle of Phoebus Apollo to the River Alpheus (i.e. the principal river of the Western Peloponnese). Unwearied, they came to the high-roofed stall and the water-troughs (that were placed) in front of the splendid meadow. Then, when he had well fed the loud-lowing cattle in the pasture, he drove them into the stall, closely packed as they were, and feeding on lotus and dewy galingale; and he gathered together a pile of wood and endeavoured to acquire the skill of (making) a fire. Taking hold of a shining branch of laurel, he trimmed (it) with the knife ...... (which was) held in the palm of his hand; and up went the hot blast. (It was) Hermes, let me tell you, (who) first developed fire-sticks and fire. Then, he took many dry sticks, and put (them), thick and plentiful, in a pit (that) was sunk in the ground. And the flame shone brightly, sending forth the blast of the fiercely burning fire for some distance. And, while the strength of glorious Hephaestus was stoking the fire, so he (i.e. Hermes) dragged two lowing cows with crumpled horns outside close to the fire; for great strength attended him. And he threw (them) both panting upon their backs to the ground; then, he turned (them) around and rolled (them) over in order to pierce their spinal marrow. And he went from task to task, cutting the rich meat from the fat; and he pierced the flesh with wooden spits on all sides, and roasted (it) along with the honoured chine (i.e. the backbone and adjoining parts) and the dark blood shut in the bowels; and he laid them there on the ground; and he stretched out the hides on a rugged (piece of) rock. Now, as they are still there a long time afterwards, it is indeed an endlessly long time after those (events); then, the cheerful Hermes dragged the rich works (of his hands) on to a smooth flat stone, and divided (them) into twelve portions distributed by lot (i.e. one sacrificial offering for each of the Twelve Olympians); but perfect honour was attributed to each (one). Then, the renowned Hermes longed for the hallowed meat, for the sweet savour tempted him, immortal though he was; but, although he desired it greatly, his manly heart was not persuaded that it should go down his sacred throat. But he stored the fat and much of the meat in the high-roofed stall, and lifted (it) up off the ground (as) a token of his recent theft; then, he gathered up the dry timber and utterly destroyed all the hooves and all the heads with the breath of the fire.
Ll. 138-181. When Hermes returns to his cradle in the cavern on Mount Cyllene, his mother Maia warns him that Apollo may well seek to punish him for the theft of his cattle; Hermes, however indicates that, if Apollo tries to do that, he will ransack his temple at Pytho.
And, when the god had duly completed everything, he threw his sandals into the deep-eddying Alpheus; and he quenched the embers, and all through the night he levelled the black ashes with the sand; and the soft light of Selene shone down. Then, at dawn he went back again to the bright crests of Cyllene, and no one encountered him on the long journey, not one of the blessed gods nor any mortal man, and no dog barked. Then, the luck-bringing Hermes, (the son) of Zeus, slipped sideways through the key-hole of the dwelling (i.e. the cavern where he was born), like the autumn breeze, (or) like mist. Going straight through the cavern, he came to the rich inner chamber, walking lightly on his feet; for he made no noise as (one might do) on a floor. Then, the renowned Hermes went hurriedly to his cradle; wrapping his swaddling bands around his shoulders like an infant child, he lay playing with the bed-clothes in his hand palms (and) around his knees, but keeping his lovely lyre close to his left hand.
But the god did not escape the notice of the goddess, his mother, and she said these words: "What now, you cunning (rogue), whence do you come in this manner at night time, clothed (as you are) in shamelessness? (And) now I really do believe that you will soon either have irresistible cords (wound) round your ribs and pass through the doorway at the hands of the son of Leto (i.e. Apollo), or that you will lead a deceitful life as a robber in the glens forever afterwards. (So,) go back again (i.e. to the scene of his depredations, so that Maia could avoid any responsibility for his actions)! Your father begat you (to be) a great (source of) trouble to mortal men and to the immortal gods."
Then, Hermes answered her with these cunning words: "My mother, why do you thus welcome me like a fearful infant child, who keeps very few wicked (thoughts) in his mind and who shrinks in fear from his mother's rebukes? But I shall adopt whatever skill (is) best to provide for me and you forever; we shall not allow ourselves to remain here in this (place), unendowed with offerings and prayers, (alone) among the immortals, as you bid. (It is) better to live all our days with the immortals, rich, wealthy, (and) well stocked with grain, than to sit in a gloomy cave as a dwelling. And, as for honour, I too will have my share of holy rites, just as Apollo (has). And, if my father will not give (it to me), I shall surely seek - and I do have the power - to become the captain of the robbers. And, if Leto's most glorious son shall seek me out, I believe that another and a greater (loss) will befall him. For I shall go to Pytho and break into his great house (i.e. the temple at Delphi); from there I shall plunder plenty of very beautiful tripods and cauldrons and gold, and plenty of bright iron and much raiment; and you shall see (it), if you wish."
Ll. 182-226. After questioning the old gardener of Onchestus, Apollo realises that his cattle have been stolen by his brother Hermes.
So, with these words did they converse with each other, the son of Zeus, who wields the aegis, and queenly Maia. Now, the early-born Dawn, the bringer of light to men, was rising from the deep-flowing ocean; then, as he went, Apollo came to Onchestus, the lovely sacred grove of the loud-roaring Holder of the Earth (i.e. Poseidon); there he found an old man, grazing a beast beside the gate of his court-yard fence. The most glorious son of Leto spoke to him first: "O old man, thorn-plucker of grassy Onchestus, I am come here from Pieria, looking for some cattle from my herd, all (of them) cows, and all (of them) with crumpled horns; the black bull used to graze apart from the rest; and my four fierce hounds would follow behind, like men of one mind; so, they were left behind, the hounds and the bull; it remains a great marvel; but, just as the sun was going down, the (cows) strayed from the sweet pasture of the soft meadow. (Now) tell me this, old man born long ago, whether by chance you have seen a man passing along this road behind these cows."
Then, the old man, answered him and spoke in these words: "O my friend, (it is) hard to tell all those (things) which one sees with one's eyes; for many wayfarers pass along this road, some of whom go to and fro bent on many evil (things) and others on very good (things); and it is hard to know each (one); however, I was digging along the slope of my vineyard plot all day long until the sun went down; then, I thought, good sir, but I do not know for sure, that I saw a child, (and) whoever the child (was), the infant was following after some long-horned cattle, and was holding a staff; and he turned from side to side as he walked; and he was driving (them) backwards, and he kept their heads facing him."
So spoke the old man; and, when he heard these words, he (i.e. Apollo) went on his way the more swiftly; then, he saw a long-winged bird of augury, and, at once, he knew that the thief was the son of Zeus, the son of Cronos. Then, the lord Apollo, the son of Zeus, sped hastily to sacred Pylos, searching for his shambling oxen, and he covered his broad shoulders with a dark cloud, and, (when) he perceived the tracks, the Far-Shooter spoke these words: "O yes, this (is) truly a great marvel that I behold with my eyes; these are indeed the tracks of straight-horned oxen, but they are turned backwards towards the flowery meadow; these are not the footprints of a man or of a woman, or of grey wolves or bears or lions; whoever (it is) that makes such monstrous strides with swift feet, I do not think they are (those) of a shaggy-necked Centaur; but (the tracks) on this side of the road (are) frightful, and those on the other side of the road (are even) more frightful."
Ll. 227-280. Apollo pursues Hermes to Mount Cyllene, and asks him in a threatening manner what has happened to his cattle; Hermes, albeit using disingenuous words, denies any knowledge of them.
So speaking, the lord Apollo, son of Zeus, hastened on his way; then, he came to Mount Cyllene, clad in forest, to that deep-shrouded den in the rock, where the divine nymph had given birth to the child of Zeus, son of Cronos. Now a delightful odour had permeated the the sacred hill, and many long-shanked sheep were feeding on the grass. Then, the far-shooting Apollo himself came down in haste over the rocky threshold into the murky cavern.
Now, when the son of Zeus and Maia saw that the far-shooting Apollo was angry about his cattle, he sunk down into his fragrant swaddling clothes; and, as wood-ash envelopes much of the embers of tree-stumps, so Hermes, when he saw the Far-Shooter, coiled himself up. He squeezed his head, and his hands, and his feet into a small (space), like a new-born child summoning sweet sleep, though in truth he was wide awake; and he kept his lyre under his arm-pit. But the son of Zeus and Leto saw, nor did he fail to perceive, the very beautiful mountain nymph and her dear son, a little child, steeped in crafty tricks (though he was). Then, peering into every corner of that great dwelling, he took up a shining key and opened three closets full of nectar and lovely ambrosia; and much gold and silver was stored in (them), and many of the nymph's purple and silvery-white garments, such as the dwellings of the sacred gods keep within (them). Then, when the son of Leto had searched the recesses of the great dwelling, he addressed the renowned Hermes with these words: "O child, who lies in a cradle, tell me quickly about my cattle, or else the two of us shall undoubtedly speedily fall out. For I shall take you and cast you into dusky Tartarus, into that awful and hopeless (land of) darkness; and neither your mother nor your father will bring you up again into the light, but you will limp along under the earth, as the leader among little men."
Then, Hermes answered him with these crafty words: "Son of Leto, what are these harsh words you have spoken? And are you come here looking for cattle that dwell in the fields? I have not seen (them). I do not know of (them), nor have I heard a word (about them) from anyone else; neither can I reveal (where they are), nor can I win a reward (for doing so); and I do not resemble a rustler of cattle, hardy man (that he is). This (is) not my task, and other (things) matter to me before (that); now sleep and my mother's milk, and to have swaddling clothes around my shoulders and warm baths are my concerns. May no one find this out, how this dispute was formed; for it would indeed be a great marvel among the immortals that a newborn child should pass through the doorway with cattle that dwell in the field; you are saying something quite preposterous. I was born yesterday, and my feet are soft, and the ground beneath (is) rough. But, if you wish (it), I shall swear a great oath on my father's head; I vow that I myself am not guilty, neither have I seen any other thief of your cattle, whatever cattle they are; for what I hear (is) only a rumour."
So he spoke, and, with frequent glances from his eyes, he kept lifting his eyebrows and looking hither and thither and whistling loudly, as he listened to the idle tale.
Ll. 281-326. Apollo accuses Hermes of being an inveterate robber and tries to carry him off, but drops him when Hermes employs omens against him. As they continue to argue, they make their way to Mount Olympus so their father can adjudicate their dispute.
Then, laughing gently, Apollo the far-shooter, said to him: "(You) rogue, (you) deceiver, (you) crafty (character), you talk in such a manner that I really do think that at night you frequently break into a number of well-established homes, not only one (that is), and strip a man of all that he owns, and carry off his possessions from the house without a sound. You will plague many a rustic shepherd in mountain glens, when, yearning for meat, you should come across herds and woolly sheep. But come (now), lest you may sleep your last and final sleep, arise from your cradle, companion of black night (that you are). For then, indeed, you will have this honour among the immortals, to be continually called the captain of the robbers."
So he spoke, and Phoebus Apollo took the child and began to carry (him). But, at that moment, the strong Slayer of Argus put his plan into effect, and, while he was holding him in his hands, he sent forth an omen, a hard-working reaper of the belly (and) a rude messenger (i.e. a fart). And, after that, he suddenly sneezed; and Apollo heard it and dropped the renowned Hermes on to the ground. Then, he sat down before (him), and eager though (he was to be) on his way, he taunted Hermes and said these words to him: "Take courage, (you) son of Zeus and Maia in your swaddling clothes; and then, through these omens, I shall find these stout heads of cattle; and you shall lead the way there."
So did he speak; then, Cyllenian Hermes sprang up swiftly, and went on his way in haste; and, with his hands, he pushed aside from both his ears the swaddling band that he had wrapped around his shoulders, and said these words: "Where are you taking me, Far-shooter, (you who are) the most violent of all the gods? (Is it) on account of your cattle that you are so angry and are provoking me? For shame, if only all that kind of oxen might perish! For I did not steal your cows, nor did I see anyone else (do so), whatever these cows may be; and of that I have only heard a rumour. But go to trial, and take (the case) before Zeus, the son of Cronos."
Now, when the shepherd Hermes and the noble son of Leto were arguing specifically over each (aspect) of their quarrel, they both showed spirit. He, (i.e. Apollo) (speaking) in a sincere voice, tried, not unreasonably, to detain the renowned Hermes with regard to his cattle, but the Cyllenian with tricks and crafty words sought to deceive the (God) of the Silver Bow. But when (he) who was of many wiles found (the one who was) ever-resourceful, then he strode hurriedly across the sand, but behind (him came) the son of Zeus and Leto. And soon the most handsome sons of Zeus came to the peak of fragrant Olympus, to their father, the son of Cronos; for there the scales of justice were set up for (them) both. Then, an assembly was held on snow-capped Olympus and the imperishable immortals were gathering together after (the appearance of) gold-enthroned Dawn.
Ll. 327-364. Apollo tells an incredulous Jupiter of the extraordinary exploits of the baby Hermes in stealing his cattle and driving them across the Peloponnese to Pylos.
Then, Hermes and Apollo of the silver bow stood before the knees of Zeus; and the high-thundering Zeus questioned his glorious son, and said these words to him: "From where, Phoebus, do you come driving this splendid booty, a newborn child that has the look of a herald? This is a fine thing to have come before the assembly of the gods."
Then lord Apollo, the far-shooter, answered him (thus): "O Father, you taunt me as though I am the only lover of booty, and you will certainly soon hear no trifling tale. After completing a long journey, I have found some child (to be) this penetrating robber in the hills of Cyllene, and, of all the tricksters as there are on the earth, I have seen no other knave such as this (one) among gods, nor among men. And he stole my cattle from the meadow, and off he went driving them at eventide along the shore of the loud-roaring sea, making straight for Pylos; prodigious (were) their two-fold tracks, and something at which to marvel, and the work of an illustrious god. As for the cows, the dark dust preserved and highlighted their footprints leading to a flowery meadow; but he himself, amazing (creature) that (he was), went across the sandy ground beyond the path, not on his feet, nor on his hands either; but, possessing some other means, he beat a path, amazing as (it was), as if he were walking on slender oak-branches. Now, while he was following (the cattle) across sandy ground, all their tracks showed up quite clearly in the dust; but, when he had passed beyond the great tract of sand, the tracks of the cattle, and his own also, quickly became unclear on the harder ground; but a mortal man noticed him as he was driving the stock of broad-fronted cattle straight towards Pylos. Then, as soon as he had quietly installed them and had juggled his way (home) this way and that, he lay down in his cradle as black as night (i.e. invisible) in the darkness of a shadowy cave; nor could an eagle, with its sharp gaze, have caught sight of him; he rubbed his eyes with his hands a lot, as he prepared his subtle (comments). And forthwith he himself bluntly spoke these words: 'I have not seen (them), I have not learned of (them), I have not heard anyone else talk of (them); neither can I tell (you) where they are, nor can I win a reward (for doing so).' "
Ll. 365-433. Hermes tells Zeus that he has not taken Apollo's cattle and asks for his support; Zeus knows that Hermes is not being truthful and bades him go with his brother and find the cows. When they get to the barn where the cows are, Apollo notices some hides, and realises that Hermes, despite being a newborn child, has killed some of them. However, Hermes mollifies Apollo by his beautiful singing.
True it is that, when Phoebus Apollo had so spoken, he sat himself down; but then, from the other side, Hermes spoke these words in reply, and pointed towards the son of Cronos, the commander of all the gods: "Zeus, my father, I will certainly speak the truth to you; for I am truthful and do not know (how) to lie. He (i.e. Apollo) came to our (dwelling) today, just as the sun was newly rising. looking for his shambling cows; he brought no witnesses (with him) nor any onlookers of the blessed gods, but, with great force, he ordered me to confess, and strongly threatened to cast me into wide Tartarus, since he has the delicate bloom of youth, whereas I was born yesterday, and he knows it too himself, nor am I at all like a cattle-lifter, sturdy fellow (that he is). Believe (me when I say) - for you claim that you are my own dear father - that I did not drive his cows to my house (n.b. this is literally true because he drove them to a cave), so that I may prosper, nor did I step across the threshold (n.b. this is literally true because he passed through the key-hole): I say this in all honesty. I greatly revere Helios (n.b. here Hermes is being ironical; for the sun had set before he started and did not rise until after he had returned) and the other gods, and you I love and him I regard with awe. Now, you yourself know that I am not guilty; and I will swear a great oath (to that effect); no, by all the richly adorned porticoes of the immortals! Someday, somehow, I too will pay him back, strong as he is, for his relentless inquisition; but (now) you should assist your younger (son)."
So spoke the Cyllenian Slayer of Argus; and he kept the swaddling clothes on his arm and did not cast (them) off. But Zeus laughed out loud at the sight of his crafty son shrewdly and cleverly denying (any knowledge) of the cows. Then, he bade (them) both be of one mind in the search (for the cattle), and the guide Hermes take the lead and, with a harmless mind, show the place where he had now hidden away the stout heads of cattle. Then, the son of Cronos nodded and the splendid Hermes obeyed (him); for the resolve of Zeus who bears the aegis readily persuaded (him).
Then, the two very handsome sons of Zeus both hastened to sandy Pylos, and came to the ford of Alpheus; and they reached the fields and the high-roofed barn, where the beasts were tended at night-time. Then, when Hermes went to the rocky cavern and began to drive the sturdy heads of cattle into the light, the son of Leto, glancing aside, noticed the ox-hides (hanging) on (a piece of) rock and immediately asked the renowned Hermes (this question): "How were you able, you crafty (rogue), as new-born and babyish as you are, to cut the throats of two cows? I myself marvel at (what) your strength (will be) in the time to come; nor is there any need at all for you to keep growing for long, (you) Cyllenian, son of Maia!"
So he spoke, and he twirled strong fetters in his hands, longing to bind Hermes with strong willow-bands. But the fetters did not hold him, and the willow bands fell far from (him); and at once they began to grow beneath their feet at that very spot on the ground, and they intertwined to fit into one another, and they were readily interwoven over the cows in the fields by the will of the dissembling Hermes; but Apollo marvelled as he gazed (at them). Then, the sturdy Slayer of Argus looked at the ground askance, with fire flashing (from his eyes) ... wishing to hide (his lyre). Very easily did he soften the far-shooting son of glorious Leto, stern though he was; then, he took (his lyre) in his left hand, and tried (each string) in turn with his plectrum. And it sounded awesomely at the touch of his hand; then, Phoebus Apollo laughed with joy, and the lovely sound of the divine music went to his heart, and, as he listened, a sweet longing seized hold of his soul; then, the son of Maia, playing sweetly on his lyre, took courage and stood at the left-hand side of Phoebus Apollo; and, loudly playing (his lyre) in prelude, he soon began to sing - and lovely (was the sound) of his voice (that) followed - telling of the immortal gods and the dark earth, how these (things) first came about, and how each (god) obtained his portion. In his song, he honoured Mnemosyne, mother of the Muses, first among the gods; for she was assigned to the son of Maia (i.e. as patron-deity). Then the splendid son of Zeus honoured the immortal gods according to their age and how each (one of them) was born, telling everything in due order, as he struck the lyre upon his arm.
Ll. 434-495. Apollo expresses both his amazement and admiration with regard to Hermes' skill at singing, accompanied by his playing of the lyre, and he indicates his intention to settle his dispute with him. In reply, Hermes acknowledges Apollo's foremost position among the gods due to his close relationship with Zeus, and expresses his willingness to give his lyre to Apollo, and his intention to let Apollo's cattle out into the fields again.
Then, an irresistible longing took hold of the heart in his breast, and, in addressing him, he (i.e. Apollo) spoke these winged words: "(You) crafty slayer of oxen, (you) busy companion of the feast, this singing of yours (is) worth fifty cows. And so I think that our dispute will be settled peacefully. But come now, tell me this, (you) ingenious son of Maia, has this marvellous skill been with you from your birth, or has some immortal or mortal man given (you) this glorious gift and taught (you) this heavenly singing? For I hear this marvellous new-sounding voice, which I vow no (one) has ever yet learned, neither any man, nor any of the immortals who have their dwellings on Olympus, save you, (you) thieving son of Zeus and Maia. What a skill (is this), what a song for desperate cares, what a path (of song)? For, truly, all three (things) are there to choose (from), mirth, and love, and sweet sleep. For I (am) a follower of the Olympian Muses, for whom dances and the bright path of song, and the swelling chant, and the ravishing sound of flutes are matters of care; but as for me, nothing else has ever been such a matter of concern to my heart, as are those feats of skill at the revels of young (men). I marvel at this, son of Zeus, that you play your lyre in such a lovely manner. But now, since you have such glorious skills, though you are so little, take a seat, my friend, and assent to the words of your elders; for now you shall have renown among the immortal gods, both yourself and your mother also; and this I shall declare (to you) precisely: yes, by this shaft of cornel-wood, I shall surely make you sit among the immortals (as) a renowned and fortunate leader, and I shall give (you) glorious gifts, and to the end I shall not deceive (you)."
Then, Hermes answered him with cunning words: "You question me very carefully, (O) Far-shooter; yet I do not grudge at all your entry to my skill. This day you will know (it); for I wish to be kind to you (both) in my intentions and in my words. For you well know all (things) in your heart; for, son of Zeus, you sit foremost among the immortals, and you are brave and strong; now Zeus, the counsellor, loves you in accordance with the laws of nature, and has given you glorious gifts. They say that you have learned from the utterances of Zeus both the honours (due to the gods) and his prophetic powers, (and O) Far-shooter, (sitting as you do) at the side of Zeus, all his divine ordinances, of which I, myself, have now learned that you (have) a great wealth (of knowledge). Now it is left to you to choose to learn whatever you desire. But, since your heart is so set upon playing the lyre, do sing and play and let merriment be your concern. as you accept (this gift) from me; and do you, my friend, bestow glory on me. Sing well, as you hold this shrill-voiced companion in your hands, (you) who knows (how) to speak well and in good order. From now on, bring (it) freely to the plentiful feast and the lovely dance, and to the glorious revel, a joy both by night and day, Whoever skilfully inquires of it cunningly and with wisdom, it teaches all manner of sounds that delight the mind, if it is played easily with gentle usage, avoiding painful labour; but (if a man,) who is unskilled, inquires of it, in the first instance, with violence, then, indeed, will it make false sounds vainly and in a fluctuating manner. But it is up to you to choose to learn whatever you wish. Now I will give you this (lyre), (O) glorious son of Zeus, and we, for our part, (O) Far-shooter, will put out to graze the cows that dwell in the fields on the pastures of hill and plain that are good for grazing. Then, the cows, mingling promiscuously with the bulls, will give birth to (calves), both male and female; and (now) there is no need at all for you, cunning though you are, to be (so) furiously angry."
Ll. 496-549. Hermes gives his lyre to Apollo, and Apollo puts Hermes in charge of the herds. They then go together to Olympus, where Zeus welcomes his sons as brothers. Hermes then swears to do all in his power to support Apollo, who then gives Hermes a golden staff which will protect him in all his many activities.
So speaking, he held out (his lyre); and Phoebus Apollo took it, and willingly put his shiny whip into the hand of Hermes, and put him in charge of the herds; and the son of Maia received (it) joyfully; and the glorious son of Leto, the far-shooting lord Apollo, took the lyre on his left arm, and tested (it) vigorously with the plectrum, and it sounded awesomely at his touch, and sweetly sang the god. Then, afterwards, the two of them turned the cows back towards the sacred meadow; but they themselves, the very handsome sons of Zeus hastened back to snow-capped Olympus, delighting in the lyre; then Zeus, the counsellor, was glad, and united (them) both in love; in the first place, Hermes loved the son of Leto through and through, even as (he) still (does) now, since he had given his charming lyre (as) a token (of his love) to the Far-shooter, who played (it) skilfully upon his arm; but then he (i.e. Hermes), himself, devised the craft of another artwork: he made the sound of pipes that is heard from afar.
Then, the son of Leto said these words to Hermes: "(O) Son of Maia, guide, full of many wiles (as you are), I am afraid that you may steal my lyre and my bent bow from me at the same time; for you have an office from Zeus to establish deeds of barter among men throughout the fruitful earth. But, if you would undertake to swear to me the great oath of the gods, either (by) nodding your head, or by the potent waters of the Styx, you would do everything (that is) pleasing and dear to my heart."
Then. Maia's son nodded (his head) and promised that he would never steal anything that the Far-shooter possessed, and would never go near his well-guarded house; then, Apollo, son of Leto, (vowed) with a nod of his head that, with regard to love and friendship, no one else would be dearer (to him than Hermes) neither god nor man sprung from Zeus; and their father sent forth an eagle in fulfilment. Then, he (i.e, Apollo) swore (as follows): "Verily, I shall make you only an omen for the immortals and all alike, trusted and honoured by my heart; but then I will give (you) a splendid staff of wealth and riches, made of gold (and) with three branches, which will keep you unscathed, as you accomplish all the tasks, both of words and good deeds, which I claim to know from the utterances of Zeus. But (as for) that power of prophecy, about which you ask, you noble fosterling of Zeus, it is not decreed that you should acquire (it), nor any other of the immortals; for (only) the mind of Zeus knows that; for I have given a pledge and have nodded in assent and sworn a great oath that no other of the eternal gods save I should be aware of the wise-minded counsel of Zeus. And you, (O my) brother who bears the golden wand, do not bid me make manifest those decrees which far-seeing Zeus is minded (to announce). And (as for) men, I will hurt one and benefit another, sorely perplexing the unenviable tribes of men. Whoever shall come through the voice and wings of birds of sure augury, he shall have the use of my oracle. That man shall have the use of my oracle, and (him) I shall not deceive. But he who shall put his trust in idly chattering birds, and seek to invoke my prophetic art without my agreement, and to know more than the eternal gods, he will come, I declare, on a fruitless journey. Yet, I shall receive his gifts.
Ll. 550-578. Apollo assigns to Hermes the services of the Thriae, and Zeus joins Apollo in awarding Hermes his other duties. The main part of the hymn concludes by stressing Hermes' deceitful and wayward qualities.
And I shall tell you something else, (you) son of glorious Maia and Zeus who bears the aegis, (you luck-bringing genius of the gods; for there are certain holy maidens, born sisters, three (in number), delighting in swift wings (i.e. the Thriae); with white barley-meal sprinkled over their heads, they dwell in homes beneath a cleft of (Mount) Parnassus, teachers, separately from (me), of divination, (an art) which I practised when I was still a child tending cattle; but my father paid no heed to (this). From there, then, they flew hither and thither, feeding on honey-comb and accomplishing all (things). But, when they are inspired (by) eating yellow honey, they are graciously willing to speak the truth; but if they are deprived of the gods' sweet food, then they speak falsely as they swarm around one another. These then I give you; you must inquire strictly (of them), and delight your own heart, and, if you should teach any mortal man, then will he hear your utterance, if he should be lucky (enough). Take these, son of Maia, and take care of the cattle of the field with their crumpled horns, and the horses and the long-suffering mules."
So he spoke; and from heaven father Zeus himself gave confirmation to his words; and he commanded that glorious Hermes should be lord of all birds of sure augury, and fierce-looking lions, and white-tusked boars, and dogs, and those sheep that the wide earth nourishes, and over all cattle, and that (he) only should be the appointed messenger to Hades, who, though he is without a gift, will give (him) not the least of gifts. Thus with every kindness does the lord Apollo pledge his love to the son of Maia; and (to this) the son of Cronos added his grace. And he (i.e. Hermes) consorts with all mortals and immortals. Now, he benefits (them) a little, but, throughout the dark night, he constantly cheats the tribes of mortal men.
Ll. 579-580. Conclusion.
So farewell, (you) son of Zeus and Maia; but I shall keep you in mind, and another song too.
