Hymni Homerici, creator; Hesiod, creator; Homer, creator; Evelyn-White, Hugh G. (Hugh Gerard), d. 1924, translator
Muse, sing of Hermes, the son of Zeus and Maia, lord of Cyllene and Arcadia rich in flocks, the luck-bringing messenger of the immortals whom Maia bare, the rich-tressed nymph, when she was joined in love with Zeus,
—a shy goddess, for she avoided the company of the blessed gods, and lived within a deep, shady cave. There the son of Cronos used to lie with the rich-tressed nymph, unseen by deathless gods and mortal men, at dead of night while sweet sleep should hold white-armed Hera fast.
And when the purpose of great Zeus was fulfilled, and the tenth moon with her was fixed in heaven, she was delivered and a notable thing was come to pass. For then she bare a son, of many shifts, blandly cunning, a robber, a cattle driver, a bringer of dreams,
a watcher by night, a thief at the gates, one who was soon to show forth wonderful deeds among the deathless gods. Born with the dawning, at mid-day he played on the lyre, and in the evening he stole the cattle of far-shooting Apollo on the fourth day of the month; for on that day queenly Maia bare him.
So soon as he had leaped from his mother's heavenly womb, he lay not long waiting in his holy cradle, but he sprang up and sought the oxen of Apollo. But as he stepped over the threshold of the high-roofed cave, he found a tortoise there and gained endless delight.
For it was Hermes who first made the tortoise a singer. The creature fell in his way at the courtyard gate, where it was feeding on the rich grass before the dwelling, waddling along. When he saw it, the luck-bringing son of Zeus laughed and said:
“An omen of great luck for me so soon! I do not slight it. Hail, comrade of the feast, lovely in shape, sounding at the dance! With joy I meet you! Where got you that rich gaud for covering, that spangled shell —a tortoise living in the mountains? But I will take and carry you within: you shall help me
and I will do you no disgrace, though first of all you must profit me. It is better to be at home: harm may come out of doors. Living, you shall be a spell against mischievous witchcraft[*](Pliny notices the efficacy of the flesh of a tortoise against witchcraft. In Geoponica i. 14. 8 the living tortoise is prescribed as a charm to preserve vineyards from hail.); but if you die, then you shall make sweetest song.” Thus speaking, he took up the tortoise in both hands
and went back into the house carrying his charming toy. Then he cut off its limbs and scooped out the marrow of the mountain-tortoise with a scoop of grey iron. As a swift thought darts through the heart of a man when thronging cares haunt him,
or as bright glances flash from the eye, so glorious Hermes planned both thought and deed at once. He cut stalks of reed to measure and fixed them, fastening their ends across the back and through the shell of the tortoise, and then stretched ox hide all over it by his skill.
Also he put in the horns and fitted a cross-piece upon the two of them, and stretched seven strings of sheep-gut. But when he had made it he proved each string in turn with the key, as he held the lovely thing.
At the touch of his hand it sounded marvelously; and, as he tried it, the god sang sweet random snatches, even as youths bandy taunts at festivals. He sang of Zeus the son of Cronos and neat-shod Maia, the converse which they had before in the comradeship of love, telling all the glorious tale of his own begetting.
He celebrated, too, the handmaids of the nymph, and her bright home, and the tripods all about the house, and the abundant cauldrons.But while he was singing of all these, his heart was bent on other matters. And he took the hollow lyre and laid it in his sacred cradle,
and sprang from the sweet-smelling hall to a watch-place, pondering sheer trickery in his heart —deeds such as knavish folk pursue in the dark night-time; for he longed to taste flesh. The Sun was going down beneath the earth towards Ocean with his horses and chariot when Hermes
came hurrying to the shadowy mountains of Pieria, where the divine cattle of the blessed gods had their steads and grazed the pleasant, unmown meadows. Of these the Son of Maia, the sharp-eyed slayer of Argus then cut off from the herd fifty loud-lowing kine,
and drove them straggling-wise across a sandy place, turning their hoof-prints aside. Also, he bethought him of a crafty ruse and reversed the marks of their hoofs, making the front behind and the hind before, while he himself walked the other way.[*](Hermes makes the cattle walk backwards way, so that they seem to be going towards the meadow instead of leaving it (cp. 1. 345); he himself walks in the normal manner, relying on his sandals as a disguise.) Then he wove sandals with wicker-work by the sand of the sea,
wonderful things, unthought of, unimagined; for he mixed together tamarisk and myrtle-twigs, fastening together an armful of their fresh, young wood, and tied them, leaves and all securely under his feet as light sandals. That brushwood the glorious Slayer of Argus
plucked in Pieria as he was preparing for his journey, making shift[*](Such seems to be the meaning indicated by the context, though the verb is taken by Allen and Sikes to mean, “to be like oneself,” and so “to be original.”) as one making haste for a long journey. But an old man tilling his flowering vineyard saw him as he was hurrying down the plain through grassy Onchestus. So the Son of Maia began and said to him:
“Old man, digging about your vines with bowed shoulders, surely you shall have much wine when all these bear fruit,
if you obey me and strictly remember not to have seen what you have seen, and not to have heard what you have heard, and to keep silent when nothing of your own is harmed.” When he had said this much, he hurried the strong cattle on together: