Delphi Complete Works of Callimachus Read online

  The Complete Works of

  CALLIMACHUS

  (310/305–240 BC)

  Contents

  The Translations

  Callimachus: His Life and Works

  Hymns

  Epigrams

  Fragments

  The Greek Texts

  List of Greek Texts

  The Dual Texts

  Dual Greek and English Texts

  The Biography

  Introduction to Callimachus by A. W. Mair

  The Delphi Classics Catalogue

  © Delphi Classics 2017

  Version 1

  The Complete Works of

  CALLIMACHUS

  By Delphi Classics, 2017

  COPYRIGHT

  Complete Works of Callimachus

  First published in the United Kingdom in 2017 by Delphi Classics.

  © Delphi Classics, 2017.

  All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of the publisher, nor be otherwise circulated in any form other than that in which it is published.

  ISBN: 978 1 78656 393 4

  Delphi Classics

  is an imprint of

  Delphi Publishing Ltd

  Hastings, East Sussex

  United Kingdom

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  The Translations

  Ruins of Cyrene, Shahhat, modern-day Libya — Callimachus’ birthplace

  Callimachus: His Life and Works

  Callimachus was born in Cyrene, Libya, in c. 310/305 BC and raised as a member of a distinguished family, his parents being descendants of the first Greek king of Cyrene, Battus I. He was named after his grandfather, an “elder” Callimachus, who was highly regarded by the Cyrenaean citizens and had served as a general. Few details survive about his personal life. We do know that he married the daughter of a Greek man named Euphrates, who came from Syracuse. However, it is unknown if they had children. He also had a sister called Megatime, though very little is known about her. In later years, Callimachus was educated in Athens, before returning to North Africa to live at Alexandria. King Ptolemy II Philadelphus of Egypt had found him employment in the Library of Alexandria, the most important institution of its kind in the Hellenistic world.

  Elitist and erudite, Callimachus claimed to “abhor all common things” and is best known for his short poems and epigrams. During the Hellenistic period, a major trend in Greek-language poetry rejected the epic poetry modelled on Homer. Instead, Callimachus urged poets to “drive their wagons on untrodden fields,” rather than following in the well-worn tracks of Homer. Callimachus argued for an idealised form of poetry that was brief, yet carefully formed and worded — a style that he particularly excelled at. “Big book, big evil,” (μέγα βιβλίον μέγα κακόν) is a famous saying attributed to the poet, often thought to be attacking long, old-fashioned poetry. Callimachus also wrote poems in praise of his royal patrons, including Ptolemy II Philadelphus, and a wide variety of other poetic styles, as well as prose and criticism.

  Though Callimachus was an opponent of large-scale books, the Suda ascribes to him a possibly exaggerated 800 works, suggesting that he found large quantities of small works more acceptable. Out of this long list of works, only six hymns, sixty-four epigrams and several fragments are extant. In the Hymns, Callimachus adapts the traditional religious form of the Homeric Hymns to an original and purely literary use; they are very learned and artificial in style. The Epigrams treat a variety of personal themes with consummate artistry.

  Of his prolific prose works, certainly the most famous was the Pinakes (Tables of Those Who Have Distinguished Themselves in Every Form of Culture and of What They Wrote) in 120 books, now lost. This work consisted of an elaborate critical and biographical catalogue of the authors of the works held in the Library of Alexandria.

  A considerable fragment of the Hecale, one of Callimachus’ few longer poems treating epic material, has also been discovered in the Rainer papyri. His Aetia (Causes), another rare longer work surviving only in tattered papyrus fragments and quotations in later authors, was a collection of elegiac poems in four books, dealing with the foundation of cities, obscure religious ceremonies and exploring unique local traditions apparently chosen for their oddity.

  Discoveries in the nineteenth and twentieth centuries of ancient Egyptian papyruses confirm the fame of Callimachus. No other Greek poet except Homer was so often quoted by the grammarians of late antiquity. He was taken as a model by many Roman poets, notably Catullus and Propertius, and by the most accomplished Greek poets.

  A papyrus of Callimachus’ Aetia, 1st century AD

  A bust depicting Ptolemy II Philadelphus (309–246 BC), Callimachus’ great patron

  An eighteenth century depiction of Callimachus

  Hymns

  Translated by A. W. Mair

  CONTENTS

  HYMN I. TO ZEUS

  HYMN II. TO APOLLO

  HYMN III. TO ARTEMIS

  HYMN IV. TO DELOS

  HYMN V. ON THE BATH OF PALLAS

  HYMN VI. TO DEMETER

  HYMN I. TO ZEUS

  [1] At libations to Zeus what else should rather be sung than the god himself, mighty for ever, king for evermore, router of the Pelagonians, dealer of justice to the sons of Heaven?

  [4] How shall we sing of him – as lord of Dicte1 or of Lycaeum?2 My soul is all in doubt, since debated is his birth. O Zeus, some say that thou wert born on the hills of Ida3; others, O Zeus, say in Arcadia; did these or those, O Father lie? “Cretans are ever liars.”4 Yea, a tomb,5 O Lord, for thee the Cretans builded; but thou didst not die, for thou art for ever.

  [10] In Parrhasia6 it was that Rheia bare thee, where was a hill sheltered with thickest brush. Thence is the place holy, and no fourfooted thing that hath need of Eileithyia7 nor any woman approacheth thereto, but the Apidanians8 call it the primeval childbed of Rheia. There when thy mother had laid thee down from her mighty lap, straightway she sought a stream of water, wherewith she might purge her of the soilure of birth and wash thy body therein.

  [17] But mighty Ladon9 flowed not yet, nor Erymanthus,9 clearest of rivers; waterless was all Arcadia; yet was it anon to be called well-watered. For all that time when Rhea loosed her girdle, full many a hollow oak did water Iaon9 bear aloft, and many a wain did Melas10 carry and many a serpent above Carnion,11 wet though it now be, cast its lair; and a man would fare on foot over Crathis12 and many-pebbled Metope,13 athirst: while that abundant water lay beneath his feet.

  [28] And holden in distress the lady Rheia said, “Dear Earth, give birth thou also! They birthpangs are light.” So spake the goddess, and lifting her great arm aloft she smote the mountain with her staff; and it was greatly rent in twain for her and poured forth a mighty flood. Therein, O Lord, she cleansed they body; and swaddled thee, and gave thee to Neda to carry within the Cretan covert, that thou mightst be reared secretly: Neda,14 eldest of the nymphs who then were about her bed, earliest birth after Styx15 and Philyra.16 And no idle favour did the goddess repay her, but named that stream Neda17; which, I ween, in great flood by the very city of the Cauconians,18 which is called Lepreion,19 mingles its stream with Nereus,20 and its primeval water do the son’s son of the Bear,21 Lycaon’s daughter, drink.

  [42] When the nymph, carrying thee, O Father Zeus, towards Cnosus,22 was leaving Thenae22– for Thenae as nigh to Cnosus – even then, O God, thy navel fell away: hence that plain the Cydonians23 call the Plain of the Navel.24 But thee, O Zeus, the companions of the Cyrbantes25 took to their arms, eve
n the Dictaean Meliae,26 and Adrasteia27 laid thee to rest in a cradle of gold, and thou didst suck the rich teat of the she-goat Amaltheia,28 and thereto eat the sweet honey-comb. For suddenly on the hills of Ida, which men call Panacra,29 appeared the works of the Panacrian bee. And lustily round thee danced the Curetes30 a war-dance,31 beating their armour, that Cronus might hear with his ears the din of the shield, but not thine infant noise.

  [54] Fairly didst thou wax, O heavenly Zeus, and fairly wert thou nurtured, and swiftly thou didst grow to manhood, and speedily came the down upon thy cheek. But, while yet a child, thou didst devise all the deeds of perfect stature. Wherefore thy kindred, though an earlier generation, grudged not that thou shouldst have heaven for thine appointed habitation.32 For they said that the lot assigned to the sons of Cronus their three several abodes.33 But who would draw lots for Olympos and for Hades – save a very fool? For equal chances should one cast lots; but these are the wide world apart. When I speak fiction, be it such fiction as persuades the listener’s ear! Thou wert made sovereign of the gods not by casting of lots by the deeds of thy hands, thy might and that strength34 which thou hast set beside thy throne.

  [67] And the most excellent of birds35 didst thou make the messenger of thy sings; favourable to my friends be the sings thou showest! And thou didst choose that which is most excellent among men – not thou the skilled in ships, nor the wielder of the shield, nor the minstrel: these didst thou straightway renounce to lesser gods, other cares to others. But thou didst choose the rulers of cities themselves, beneath whose hand is the lord of the soil, the skilled in spearmanship, the oarsman, yea, all things that are: what is there that is not under the ruler’s sway? Thus, smith, we say, belong to Hephaestus; to Ares, warriors; to Artemis of the Tunic,36 huntsmen; to Phoebus they that know well the strains of the lyre. But from Zeus come kings; for nothing is diviner than the kings of Zeus. Wherefore thou didst choose them for thine own lot, and gavest them cities to guard. And thou didst seat thyself in the high places of the cities, watching who rule their people with crooked judgements, and who rule otherwise. And thou hast bestowed upon them wealth and prosperity abundantly; unto all, but not in equal measure. One may well judge by our Ruler,37 for he hath clean outstripped all others. At evening he accomplisheth what whereon he thinketh in the morning; yea, at evening the greatest things, but the lesser soon as he thinketh on them. But the others accomplish some things in a year, and some things not in one; of others, again, thou thyself dost utterly frustrate the accomplishing and thwartest their desire.

  [90] Hail! greatly hail! most high Son of Cronus, giver of good things, giver of safety. Thy works who could sing? There hath not been, there shall not be, who shall sing the works of Zeus. Hail! Father, hail again! And grant us goodness and prosperity. Without goodness wealth cannot bless men, nor goodness without prosperity. Give us goodness and weal.

  ENDNOTES

  1 Mountain in Crete.

  2 Mountain in Arcadia.

  3 This proverbial saying, attributed to Epimenides, is quoted by St. Paul. Ep. Tit. i. 12, “One of themselves, a prophet of their own, said, The Cretans are always liars, evil beasts, idle bellies” (kata thêria, gasteres argai), and seems to be alluded to by Aratus, Phaen. 30 ei eteon dê. The explanation given by Athenodorus of Eretria ap. Ptolem. Hephaest. In Photii Bibl. p. 150 Bekk. Is that Thetis and Medea, having a dispute as to which of them was the fairer, entrusted the decision to Idomeneus of Crete. He decided in favour of Thetis, whereon Medea said, “Cretans are always liars” and cursed them that they should never speak the truth. The schol. On the present passage says that Idomeneus divided the spoils of Troy unfairly.

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

  5 Arcadia.

  6 Cf. Apoll. Rh. iv. 1240.

  7 Goddess of birth.

  8 The ancient Arcadians (schol.).

  9 River in Arcadia.

  10 Melas: Dion. Per. 415 ff. Arkades Apidanêes hupo skopiên Erumanthou, entha Melas, othi Krathis, ina rheei hugros Idaôn, êchi kai ôgugios mêkunetai udasi Ladôn. Herodot. i. 145 has Ôlenos en tô Peiros potamos megas estia. Strabo 386 has Ôlenos, par’ on potramos megas Melas where it has been proposed to read par’ on and to omit Melas. M. T. Smiley, in Classical Qu. v. (1911) p. 89 f., suggests that the Styx is meant, which supplies the waterfall near Nonacris in North Arcadia and later becomes a tributary of the Crathis (Paus. viii. 18. 4). When Leake discovered the waterfall in 1806 the natives did not know the name Styx for it but called it the Black Water (Mavro nero) or the Dragon Water. The name Peiros in any case suggests a connexion with the underworld.

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

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

  13 Metope, river in Arcadia.

  14 Cf. Paus. iv. 33. 1, “The Messenians say that Zeus was reared among them and that his nurses were Ithome and Neda, after whom the river got its name.” Cf. viii. 38 ff.

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

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

  17 Paus. iv. 20. 2. The river Neda rises in Mount Lycaeon, flows into Messenia and forms the boundary between Messenia and Elis. Cf. Strabo 348 who says it rises in Lycaeon from a spring which Rheia caused to flow in order to wash the infant Zeus.

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

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

  20 i.e. the sea.

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

  22 Town in Crete.

  23 Cydonia, town in Crete.

  24 Schol. Nicand. Alex. 7 Omphalos gar topos en Krêtê, hôs kai Kallimachos pege . . . Kudônes. Diodor. v. 70 tells the story (he says that Zeus was carried by the Curetes) and gives the name of the place as Omphalos and of the plain around as Omphaleion.

  25 Corybantes.

  26 The ash-tree nymphs, cf. Hesiod. Th. 187.

  27 Cf. Apoll. Rh. iii. 132 ff. Dios perikalles athurma | keino, to oi poise philê trophos Adrêsteia | antrô en Idaiô eti nêpia kourixonti | sphairan eutrochalon; i.q. Nemesis, sister of the Curetes (schol.).

  28 The nymph of she-goat who suckled Zeus; Diodor. v. 70, Apollod. 1. 5, schol. Arat. 161. Ovid, Fast. i. 115 ff.

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

  30 Apollodor. i. 4, “The Curetes in full armour, guarding the infant in the cave, beat their shields with their spears that Cronus might not hear the child’s voice.”

  31 prulis, the Cyprian name for the purrhichê (Aristotle fr. 476, schol. Pind. P. ii. 127) or dance in armour (Pollux iv. 96 and 99); see Classical Qu. xxxii. p. 131.

  32 This has been supposed to refer to the fact that Ptolemy Philadelphus was the youngest of the sons of Ptolemy Soter.

  33 Homer, Il. xv. 187 ff.; cf. Apollodor. i. 7, Pind O. vii. 54 ff.

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

  35 The eagle.

  36 Artemis Chitone (Chitonea, Athen. 629 c), so called from the tunic (chiton) in which as huntress she was represented; not, as the schol. Says, from the Attic deme Chitone.

  37 Ptolemy II. Philadelphus, 285-247 B.C.

  HYMN II. TO APOLLO

  [1] How the laurel branch of Apollo trembles! How trembles all the shrine! Away, away, he that is sinful! Now surely Phoebus knocketh at the door with his beautiful foot. See’st thou not? The Delian palm
1 nods pleasantly of a sudden and the swan2 in the air sings sweetly. Of yourselves now ye bolts be pushed back, pushed back of yourselves, ye bars! The god is no longer far away. And ye, young men, prepare ye for song and for the dance.

  [9] Not unto everyone doth Apollo appear, but unto him that is good. Whoso hath seen Apollo, he is great; whoso hath not seen him, he is of low estate. We shall see thee, O Archer, and we shall never be lowly. Let no the youths keep silent lyre or noiseless step, when Apollo visits3 his shrine, if they think to accomplish marriage and to cut the locks of age,4 and if the wall is to stand upon its old foundations. Well done the youths, for that the shell5 is no longer idle.

  [17] Be hushed, ye that hear, at the song to Apollo; yea, hushed is even the sea when the minstrels celebrate the lyre or the bow, the weapons of Lycoreian Phoebus.6 Neither doth Thetis his mother wail her dirge for Achilles, when she hears Hië7 Paeëon, Hië Paeëon.

  [22] Yea, the tearful rock defers its pain, the wet stone is set in Phrygia, a marble rock like a woman8 open-mouthed in some sorrowful utterance. Say ye Hië! Hië! an ill thing it is strive with the Blessed Ones. He who fights with the Blessed Ones would fight with my King9; he who fights with my King, would fight even with Apollo. Apollo will honour the choir, since it sings according to his heart; for Apollo hath power, for that he sitteth on the right hand of Zeus. Nor will the choir sing of Phoebus for one day only. He is a copious theme of song; who would not readily sing of Phoebus?

  [32] Golden is the tunic of Apollo and golden his mantle, his lyre and his Lyctian10 bow and his quiver: golden too are his sandals; for rich in gold is Apollo, rich also in possessions: by Pytho mightst thou guess. And ever beautiful is he and ever young: never on the girl cheeks of Apollo hath come so much as the down of manhood. His locks distil fragrant oils upon the ground; not oil of fat do the locks of Apollo distil but he very Healing of All.11 And in whatsoever city whose dews fall upon the ground, in that city all things are free from harm.