Πέμπτη 12 Ιουλίου 2012

Ο ΚΥΚΕΩΝ ΣΤΑ ΕΛΕΥΣΙΝΙΑ ΜΥΣΤΗΡΙΑ ΗΤΑΝ ΨΥΧΟΔΗΛΩΤΙΚΟ;



Γράφει ο Γιώργος Οικονομόπουλος
«Είχε δύσει ο Ήλιος, όταν ο Αρχίλαος μπήκε στο Ναό, μαζί με τους άλλους μυηούμενους στα Μεγάλα Μυστήρια της Δήμητρας – στην Ελευσίνα. Είχε προηγηθεί ολιγοήμερη νηστεία και «ακούσματα» – διδαχή, από μυστικές φωνές. Αυτές ακούγονταν μέσα από τους τοίχους μιας μικρής υπόγειας αυλής που περίμεναν, πριν μπουν στο Ναό. Είχαν ακούσει να τους προκαλούν να σκεφτούν πάνω στην αλήθεια, ότι η Περσεφόνη ήταν μέσα σε κάθε άνθρωπο. Κι ότι καθένας μας, στην αναζήτηση της ομορφιάς – κόβοντας λουλούδια – σχετίζεται και με το «Νάρκισσο» – την νάρκωση της Συνείδησης και τότε κατέρχεται στον Άδη.*
ο Αρχίλαος, σκέφτηκε ότι ηχητικά Α-Δ-Ι-Σ ήταν αλλαγμένο Δ-Ι-Α-Σ και ότι «πάνω» και «κάτω» κόσμος είναι απλά μια αλλαγή θέσης. Σκέφτηκε ότι, Φερσε-Φόνη, ήταν αυτή που «έφερνε» και «έπαιρνε» – «φόνευε». Θυμήθηκε τη φράση: «Φερσεφόνια! Φέρεις γαρ αεί και πάντα φονεύεις». Εύρεση και Χάσιμο, παρουσία και απουσία, ξύπνιος και κοιμισμένος, ζωντανός και πεθαμένος! Ο Αρχίλαος την έψαχνε με τον εαυτό του και είχε γνωρίσει ανθρώπους, που έχοντας μυηθεί στα Μεγάλα Μυστήρια, είχαν αλλάξει τη ζωή τους και σαν να μη φοβούνταν πια το Θάνατο!
Είχε περάσει περίπου μισός χρόνος που θα είχε «καθαρθεί» στον καταρράκτη του Ιλισού, στα Μικρά Μυστήρια τα «εν Αγραίς». Ήταν αποφασισμένος να γίνει «επόπτης», να δει τα «Ιερά», να ανεβάσει την Περσεφόνη από τον Άδη! Ήταν μαθητευόμενος λιθοξόος-γλύπτης και ήθελε να λαξεύσει και τα μάρμαρα της ψυχής του…Προχωρούσαν τώρα σε σκοτεινούς διαδρόμους, που φωτίζονταν από αραιούς δαυλούς. Πριν μπουν στο Ναό είχαν πιει τον «κυκεώνα» – ένα κριθαρόζουμο με βληχώνα και τώρα ένοιωθε κάτι σαν ίλιγγο, ενώ τον διαπερνούσαν ρίγη.
Κρύος ιδρώτας τον έλουσε και άρχισε να βλέπει, αχνές αρχικά και πιο λαμπερές στη συνέχεια, οπτασίες. Ακούγονταν ύμνοι και ένοιωσε σαν να βγαίνει από το κορμί του και να ταξιδεύει στον ουρανό! Βρέθηκε ανάμεσα στους Θεούς και τις Νύμφες και τους Ημίθεους. Και ξαφνικά γκρεμίστηκε σε ένα μαύρο βάραθρο, με την τρομακτική μορφή της γοργόνας Μέδουσας να τον καταδιώκει…»
Σ’ αυτό το σημείο, το κείμενο διακόπτεται, πιθανόν από τήρηση του άρρητου των μυστηρίων και μένει σ’ όλους μας να πιθανολογήσουμε για το περιεχόμενο, το σκοπό και τ’ αποτελέσματα της εμπειρίας της Ελευσίνιας Τελετής.
Στα «Μεγάλα Μυστήρια», όπως λέγονταν τα Ελευσίνια, αφιερωμένα στη Δήμητρα και στην επάνοδο της κόρης της Περσεφόνης από τον Άδη, οι μυηούμενοι εγίνοντο «επόπτες». Έβλεπαν δηλαδή την σύνολη πραγματικότητα, που περιλάμβανε τον ερχομό, τη φυγή και την επιστροφή. Ερχόντουσαν σε επικοινωνία με τον σκοτεινό κόσμο του Ασυνείδητου, για να μάθουν το ταξίδι του εαυτού τους, στις περιοχές της Αθανασίας και να επιστρέψουν ισχυρότεροι – όπως η Περσεφόνη με το γιο της τον «Βριμό»!
* Σύμφωνα με το μύθο, την Περσεφόνη άρπαξε ο Πλούτωνας, μόλις έκοψε τον Νάρκισσο. Έκτοτε περνούσε το ένα τρίτο του χρόνου της στον Άδη και τα δύο τρίτα στον πάνω κόσμο. Στα Ελευσίνια, η Περσεφόνη ανασταίνεται έχοντας γεννήσει γιο από τον Πλούτωνα, τον Βριμό. (Ισχυρό)
Το περιεχόμενο της εμπειρίας και τα «δρώμενα» ήταν «άρρητα». Δεν λεγόντουσαν και κρατιόντουσαν σαν «ιερό μυστικό». Το σίγουρο είναι ότι υπήρχε μια εκστατική εμπειρία, που μεταμόρφωνε την αντίληψη των μυηούμενων για τη ζωή και τον θάνατο. Σε όλα τα αρχαία μυστήρια, αυτό που επιδιωκόταν ήταν το ΒΙΩΜΑ των παραδόσεων ή της κοσμοαντίληψης της κάθε εθνικής θρησκείας. Οι μύστες είχαν δει! Είχαν γίνει ΕΠΟΠΤΕΣ! Είχαν γνωρίσει «από πρώτο χέρι» τις «άλλες» πραγματικότητες και είχαν ανακαλύψει τη θέση τους ανάμεσα στους «δαίμονες» και τους «Αγγέλους» του θρησκευτικού τους Σύμπαντος. Στην Ελευσίνα, έβλεπαν μορφές, που ο Πλάτωνας στο Φαίδρο, αποκαλεί «φάσματα» ενώ ο Σώπατρος μας αναφέρει ότι έβλεπαν την άνοδο της Περσεφόνης μέσα σε φως με το μικρό γιο της τον Βριμό. Αυτές οι εμπειρίες της αλλαγής των αισθήσεων και της συνείδησης και του ταξιδιού στις «άλλες» πραγματικότητες, ερμηνεύονται από τη χρήση του Κυκεώνα, εφόσον περιείχε ψυχότροπα συστατικά.
Τα ψυχότροπα φυτά, χρησιμοποιήθηκαν χιλιάδες χρόνια τώρα, για τη δημιουργία «πνευματικών» ή «αλλοκοσμικών» εμπειριών. Η «βρώση» και η «πόση» του «σώματος και αίματος» του Θεού, ήταν ανέκαθεν ο πιο άμεσος τρόπος μετάδοσης των θεϊκών ιδιοτήτων στους θνητούς. Είναι χαρακτηριστικό, ότι τα ψυχότροπα μανιτάρια ψιλοκυβίνης, που χρησιμοποιούν στις τελετές τους οι Ινδιάνοι της Μεσαμερικής, τα λένε: «Σάρκα των θεών». Υπήρχε πλήθος ψυχοτρόπων φυτών και συνδυασμών τους με διαφορετικές το καθένα επιδράσεις: Από απλή ζάλη έως ύπνο και από διέγερση έως θάνατο. Οι περιγραφές του Διοσκουρίδη για τις επιδράσεις του λιβανιού αν αναμιχθεί με κρασί και του Πλίνιου, γι’ αυτές που προκαλεί κυκλάμινο με κρασί και πικροδάφνη με κρασί, δεν μας αφήνουν αμφιβολία για τις γνώσεις και τη χρήση ψυχοτρόπων, που μπορεί να έκαναν οι αρχαίοι σε ειδικές περιπτώσεις, όπως εορτές και τελετές.
«Σόμα» και Κάνναβη του Σίβα στις Ινδίες, μανιτάρια παντού, κάκτους Μεσκαλίνης στους Ινδιάνους της Αμερικής, Νηπενθές στην Οδύσσεια – το πιθανότερο: όπιο, ενώ ο Υοσκύαμος που αναφέρουν ο Πλίνιος και ο Ξενοφώντας, συναγωνίζονταν τον Μανδραγόρα και τον Ελλέβορο ή Μελαμπόδιο, που αναφέρουν ο Θεόφραστος και ο Μένανδρος. Και φυσικά, στην Ελευσίνα, έχουμε δύο βασικά ψυχότροπα, που προκαλούν την κάθοδο στον Άδη ή στο Α-συνείδητο. Το πρώτο είναι στη θεωρία του μύθου και είναι το λουλούδι: Νάρκισσος, που ναρκώνει και κατεβάζει την Περσεφόνη στον «κάτω» σκοτεινό κόσμο. Το δεύτερο είναι η πράξη της μέθεξης: η πόση του Κυκεώνα, που δημιουργεί, όπως λέει ο Πλούταρχος, «φρίκη και τρόμο και ιδρώτα και θάμβος» και σε «κατεβάζει» – αυτή τη φορά ξύπνιο – στους άλλους κόσμους.
Την πιο σοβαρή ένδειξη, για τη φύση του κυκεώνα και των «ιερών» σαν ψυχοτρόπων ουσιών, μας δίδει η περίπτωση του Αλκιβιάδη, που αυτός και οι φίλοι του κατηγορήθηκαν για ιεροσυλία το 415 π.Χ., έχοντας χρησιμοποιήσει τον κυκεώνα για διασκεδάσεις στα σπίτια τους, όπως αναφέρει ο Πλούταρχος στο ομώνυμο βιβλίο του.
Οι επιδράσεις των ψυχοτρόπων, που αλλάζουν βαθιά τη συνείδηση, ανάλογα με το αν είναι αρνητικές ή θετικές, δίνουν και την ανάλογη ονομασία. Όντας ψυχο-δηλωτικά, μπορούν ν’ αποκαλύψουν από εφιαλτικά τραυματικά και φοβικά στοιχεία, μέχρι αισθήματα υπέρτατης έκστασης, καθαρότητας και σοφίας. Στην πρώτη περίπτωση τα λένε: Ψυχοδυσληπτικά ή Ψυχοσιομιμητικά και στη δεύτερη περίπτωση: Ψυχοδιασταλτικά (Mind expanding) και Ενθεογενή (entheogenic).
Τα Δημητριακά: κριθάρι, στάρι, σίκαλη κ.α. δεν έχουν ψυχότροπες ιδιότητες. Ένα παράσιτο όμως σε ξενιστή των Δημητριακών, η Ερισυβώδης Όλυρα, σκληρώτιο του μύκητα claviceps purpurea, έχει τα βασικά αλκαλοειδή που περιέχουν Λυσεργικό οξύ. Η Ερισυβώδης Όλυρα της σίκαλης ονομάστηκε ergot και έγινε αιτία διαταραχών με «ψευδαισθήσεις» τον μεσαίωνα στην Ευρώπη, μεταξύ αυτών που έτρωγαν ψωμί χωρίς άλεσμα. Η ερισυβώδης Όλυρα συνυπάρχει με ένα παρασιτικό αγριόχορτο το Λόλιο ή Ήρα, ζιζάνιο στα Δημητριακά. Το φάγωμα ψωμιού από Λόλιο, σύμφωνα με τον Οβίδιο προκαλεί διαταραχές στην όραση, ενώ ο Πλίνιος αναφέρεις ιλίγγους. Σε μια κωμωδία αναφέρεται η φράση: «Πρέπει να έχει φάει ψωμί από Λόλιο για να βλέπει ανύπαρκτα πράγματα». Ο Ψευδο-Διοσκουρίδης αναφέρει την Ήρα σαν «φυτό της παραφροσύνης».
Το κριθάρι μολύνεται συχνά από τον μύκητα που περιέχει Λυσεργικό οξύ – τον βασικό πυρήνα του ψυχοδηλωτικού L.S.D. (Δι-αιθυλ-αμίδη του Λυσεργικού οξέως). Κριθαρόζουμο με βληχώνα, είχε σαν συστατικά ο κυκεώνας, μας λέει ο Ομηρικός ύμνος στη Δήμητρα. Κι αμέσως μετά, κενό στο αρχαίο κείμενο! Και έτσι μας μένει να βγάλουμε συμπεράσματα από την ερμηνεία των στοιχείων του μυστηρίου: Κριθαρόζουμο, Ρίγη, Ίλιγγος, Φάσματα, Αλκιβιάδης, Ιεροσυλία. Κάπου μπορεί να είχε δίκιο ο Κλήμης ο Αλεξανδρεύς που έγραφε ότι «τα “Ιερά” της τελετής ήσαν φαγώσιμα». Έτσι, λογικά, θα μπορούσε να τα μεταφέρει ο Αλκιβιάδης σπίτι του για να «διασκεδάσει» με τους φίλους του.
Το «κριθαρόζουμο, έχει πολύ μεγάλες πιθανότητες να περιείχε ψυχοδηλωτικό της ομάδας του Λυσεργικού, όπως το L.S.D. Αυτού του είδους τα ψυχότροπα υπάρχουν σε διάφορα φυτά, όπως σε περικοκλάδες και στο φυτό ololiqui που οι Ινδιάνοι χρησιμοποιούσαν στις τελετές τους. Τα ζιζάνια των Δημητριακών όπως το Paspalum Distichum λέγονται «Αγρωστίδες» και φέρουν συνήθως την Ερυσιβώδη Όλυρα με τις ψυχότροπες επιδράσεις
Οι επιδράσεις αυτών των ψυχοδηλωτικών, προσομοιάζουν με αυτές της Διαιθυλαμίδης του Λυσεργικού οξέως(L.S.D.): Ρίγη, τρόμος, ίλιγγος, αισθητηριακές αλλαγές, «φάσματα», «Μεταφυσικές» εμπειρίες. Ειδικά οι τελευταίες, είναι αυτές που χαρακτηρίζουν τις λεγόμενες «ενθεογενείς» ουσίες, στις οποίες κατατάσσονται οι ψυχεδελικοί μύκητες. Δεν είναι τυχαίο ότι τη διάδοση της χρήσης των ψυχεδελικών στη Δύση, τη δεκαετία 1960 την ακολούθησε αμέσως η αναζήτηση της μυστικιστικής και εσωτερικής φιλοσοφίας και η διάδοση των αρχαίων Ανατολικών πνευματικών διδασκαλιών και των σχετικών μεθόδων πνευματικής ανάπτυξης. Διάφορες μορφές γιόγκα, Τάντρα, Διαλογισμός δίπλα σε σαμανιστικές τεχνικές, και μεθόδους αυτογνωσίας από ινδιάνικες έως βουδιστικές, αποτέλεσαν έναν πολύχρωμο κήπο «μεταφυσικής» αναζήτησης, που αναπτύχθηκε την εποχή της ψυχεδελικής έκρηξης.
Η αλλαγή συνείδησης, που προκαλείται από τις ψυχοδηλωτικές ουσίες, αναπτύσσει τη μεταφυσική αναζήτηση, γιατί αλλάζει σημαντικά την αίσθηση του χώρου και του χρόνου, την αντίληψη του Εαυτού και του Κόσμου, την αίσθηση της ζωής και την ίδια την ταυτότητα. Φυσικά, αυτό δεν σημαίνει ότι όποιος καταναλώσει ψυχοδηλωτικά θα δει το Θεό μέσα του (εντός-θεός-γεννιέται – ενθεογενές). Το αποτέλεσμα είναι πάντα εξαρτημένο από τη δόση, το περιβάλλον και την προετοιμασία. Σε άλλη δόση και με άλλη σκοπιμότητα, τα ψυχοδηλωτικά – επειδή αυξάνουν την αισθαντικότητα, μπορούν να οδηγήσουν σε αισθησιακές διασκεδάσεις – όπως του Αλκιβιάδη ή των σύγχρονων Μουσικών φεστιβάλ.
Σε άλλη δόση, με κατάλληλη προετοιμασία και σε κατάλληλο περιβάλλον, όπως στην Ελευσίνια Τελετή, μετά από 9 ημέρες νηστείας και σχετικά «ακούσματα», έκαναν τους χρήστες του κυκεώνα «παθείν και διατεθήναι». «Να παθαίνουν και να μπαίνουν σε μια κατάσταση» (Αριστοτέλης) ώστε, όπως λέει ο Ψελλός: «Αυτού παθόντος του νου την έλλαμψιν… αυτοπτήσας τωί νωί»: «να υφίστανται το φωτισμό στο νου τους ώστε να γίνονται αυτόπτες» – να βλέπουν τις αλήθειες με τα ίδια τους τα μάτια.
«Ενήστευσα, έπιον τον κυκεώνα» μας λέγει ο Κλήμης ο Αλεξανδρεύς, ήταν το βασικό σύνθημα εισόδου στην Μυστική εμπειρία. Αυτή, ήταν τέτοια ώστε να γράψει ο Πίνδαρος: «Όλβιος όστις ίδων κειν εις υποχθόν. Οίδε μεν βίου τελευτάν οίδε δε Διόσδοτον αρχάν» «Ευτυχισμένος εκείνος που θα δει αυτά που είναι κάτω από την γη! Γιατί γνώρισε το σκοπό (τέλος) της ζωής του και την από το Δία δοσμένη αρχή του.»
Πιστεύω, ότι το γεγονός της «ιεροσυλίας» του Αλκιβιάδη με τη χρήση του κυκεώνα είναι η μεγαλύτερη ένδειξη της ψυχοτρόπας επίδρασης του Ελευσίνιου ποτού. Οι δε περιγραφές των εμπειριών, φαίνονται να δικαιώνουν τον Gordon Wasson, Carl Ruck και Albert Hofmann, έναν εθνομυκητολόγο, έναν Αρχαιολόγο κι έναν χημικό αντίστοιχα, που στο βιβλίο τους: «Ο Δρόμος στην Ελευσίνα – Αποκαλύπτοντας το Μυστικό των Μυστηρίων», καταλήγουν στο συμπέρασμα ότι ο κυκεώνας ήταν σχετικό με το L.S.D. ψυχοδηλωτικό, προερχόμενο από την Ερυσιβώδη Όλυρα. Στόχος της χρήσης του ήταν να υπάρξει Αναγέννηση ή Ανάσταση της «Περσεφόνης». Αυτό συμβολικά αναφέρεται στο φωτισμό της Συνείδησης (εποπτεία) αφού θα είχε περάσει από τις αόρατες περιοχές της πραγματικότητας – τις «κάτω από τη γη».
Δυστυχώς σήμερα, η έστω και ερευνητική χρήση – με τους καλύτερους κανόνες προστασίας – των ψυχοδηλωτικών, είναι αυστηρά απαγορευμένες. Οι ουσίες, που κυκλοφορούν σαν ψυχοδηλωτικά – τα «τριπάκια», συνήθως δεν είναι καθαρές ή ελεγμένες ποιοτικά. Έτσι, οι κίνδυνοι χρήσης είναι πολλαπλάσιοι, από αυτούς που ήταν για χιλιάδες χρόνια μέχρι πριν τέσσερις δεκαετίες. Σήμερα η ανάσταση της «Περσεφόνης» με ψυχοδηλωτικά είναι επικίνδυνη και ιστορικά ανεπίκαιρη. Η Ελευσίνια Τελετή θάφτηκε πριν δεκαπέντε αιώνες!
Βιβλιογραφία
Carl Kerenyi: ΕΛΕΥΣΙΣ Μυστήρια και Λατρεία, Εκδ. Ιάμβλιχος 1999
Luizi Zoja: DRUGS, ADDICTION AND INITIATION, Daimon 2000
G. Wasson, Al. Hofmann, C. Ruck: THE ROAD TO ELEUSIS, 1978
Κ. Γιουγκ: Ο ΑΝΘΡΩΠΟΣ ΚΑΙ ΤΑ ΣΥΜΒΟΛΑ ΤΟΥ,. Εκδ. Αρσενίδης
Π. Λεκατσά: ΔΙΟΝΥΣΟΣ, Βιβλ. Σχολής Μωραΐτη 1971
Π. Λεκατσά: ΕΡΩΣ, Εκδ. Δίρφος Αθήνα 1963
Γ. Μαλτέζου: ΤΑ ΕΛΕΥΣΙΝΙΑ ΜΥΣΤΗΡΙΑ, Αθήνα 1934
Ι. Πασσά: ΤΑ ΟΡΦΙΚΑ, Εκδ. Εγκυκλοπαίδεια του ΗΛΙΟΥ

Τετάρτη 11 Ιουλίου 2012

Kyuss - Spaceship Landing




You've been in back of me
Yeah
Feeling sensibly
Yeah
I'm tired of the words
When my my back ain't around here
No more you and me
Yeah
No more listening
Yeah
Tired of your words, all your words are so backwards
Whoa
Whoooaaawhaaa
Whoa
Whoa
Whoooaaawhaaa
Being as lost as can be
Yeah
Touch of purity
Yeah
If you're gonna go now, well I want to go with you
Ahhaa
Whoooaaawhaaa
Ahhaa
Whoooaaawhaaa
Oh Yeah
You're a fucked up man with a fucked up plan
Oh Yeah
You're a fucked up man with a fucked up plan
Oh Yeah
You're a fucked up man with a fucked up plan
Oh Yeah
Oh Yeah
Did I say too much, you didn't want to hear
Did I say too much, I didn't want me to see here
Ohhh
Did I leave too much, I'm not sure what to leave here
Did I hate too much, I'm thinkin' someone should bleed here.
Ohhh
Why the finger? It's all right
Me and you could ...., It's all right
Straighten me out, It's all right
Guiding my life, It's all right

There you go, It's all right
Wait up for me, It's all right
Helping you out man, It's all right
Help me man, I just might

Kyuss-Odyssey


Take one to the mountain
Take one to the sea
Take one to the belly of the beast
and then you'll take one with me

Shut it, shut it on

Freezing in the fires
when I utter howl your name
once you return from the belly of the beast
you're never quite the same

Shut it, shut it on,
Shut it, shut it on,

fire on the mountain
and it rages inside of your soul
the fire inside the belly of the beast
well it thunderizes your soul

Shut it, shut it on

Journey to the Edge of the Universe [Greek Subtitles]

Earthlings (Γήινοι) - Greek Subtitles

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Kymatica (Greek Subs)



Kymatica focuses on human and universal consciousness and goes deeper into the metaphysical aspects of reality.

BBC Gods and Monsters - Homer's Odyssey (2010) (gr subs)



BBC Gods and Monsters - Homer's Odyssey (2010) (ελληνικοί υπότιτλοι)

Ο Simon Armitage βάζει πλώρη και ακολουθεί όσο το δυνατόν πιστότερα την ομηρική διαδρομή του γνωστότερου ήρωα της αρχαίας ελληνικής ιστορίας... του Οδυσσέα. Ξεκινώντας απ' την υποτιθέμενη τοποθεσία της Τροίας και με ποιητική διάθεση, ο Άρμιτατζ εξετάζει ενδελεχώς την πολυσχιδή προσωπικότητα ενός απ' τους πιο αμφιλεγόμενους ήρωες της ιστορίας.

Ένα σπουδαίο ντοκιμαντέρ που καταφέρνει μέσα στα πλαίσια περιορισμένου χρόνου να μας ταξιδέψει στην όμορφη μεσόγειο, με συχνές στάσεις αυτές του Οδυσσέα. Όμορφη αφήγηση, ακόμα ομορφότερη σκηνοθεσία και εξαιρετική παραγωγή. Ένα αρκετά αξιόλογο ντοκιμαντέρ.

CUPID AND PSYCHE ( A Hellenic and Roman Mythos)


I

In a far country there was a king and queen who had three daughters: each of the maidens was beautiful; the youngest of them, how. ever, had such shape and lineaments that all words said in praise of beauty seemed but poor and empty when used about hers. Men came to where she dwelt as to a shrine; they would kiss the tips of their right hands at the sight of her, thus paying to this maiden (Psyche she was named) the same homage that was paid to Venus, the immortal Goddess.
Indeed, it began to be said that Venus had forsaken the courts of Heaven, and had come down to earth as a mortal maiden, and dwelt amongst men in the person of the youngest daughter of the king and queen of that far country. Then men sailed no longer to where there were the famous shrines of the Goddess Venus. The shrines in Paphos, and Cnidus, and Cythera were forsaken of worshippers, and men paid their devotions to a mortal maiden, to Psyche. When she went forth from her father's house in the morning the folk strewed flowers along the way, and sacrifices that should have been made to no one but to the immortal Goddess were made to her.
The rumours of such happenings soon reached to Venus herself. She said, "Shall I, judged the fairest amongst the immortal Goddesses by the Shepherd of Ida, shall I have mine honours taken away from me by an earthly girl? Not so. Little joy shall this Psyche have of the loveliness that the vain imaginations of the crowd have bestowed upon her." Thereupon Venus called to her son. She brought him with her to that far country, and she showed him the maiden Psyche as she walked the ways of the city. "I pray thee," she said, "to let thy mother have a vengeance that it is fitting she should have. See to it that this girl becomes the slave of an unworthy love." She embraced
him and she left him there, and she sailed for whatever shrine of hers had still some worshippers.
Her son was Cupid, that winged boy who goes through men's houses by night, armed with his bow and arrow, troubling their wedded lives. She left him there, gazing on the maiden Psyche. And gazing upon her, Cupid fell deeply in love with the maiden. He had no mind to carry out the command of his mother; he did not want to smite her mind with the madness of an unworthy love; rather he thought upon how he might win for himself the one who was fairer than any being upon earth or even in the heaven above.
And Psyche, adored by all for her beauty, had no joy in the fruit of it. She knew that she was wondered at, but wondered at as the work of the craftsman is wondered at that has in it some likeness of divinity. No man sought her in marriage. Her sisters were wedded, but she came to their age and passed their age and remained unasked for. She sat at home, and in her heart she cursed the beauty that pleased all men while it set her apart from the close thought of all. At last the king, her father, was forced to send and inquire of an oracle what he should do with this daughter of his. An answer came that meant a dreadful doom. "Let the maiden be placed on the top of a certain mountain, adorned as for marriage and for death, Look not for a son-in-law of mortal birth; he who will take her to his side is the serpent whom even the Gods are in dread of, and who makes the bodiless ones on the Styx afraid."
For many days after this doom had been made known there were lamentations in the king's household. Then, at last, knowing that the doom told might not be avoided, the queen brought out the adornments for her daughter's marriage and gathered a company to conduct the maiden to her dread bridal. All was made ready. But the torch lighted for the wedding gathered ashes and made a dark smoke; the joyful sound of the pipe changed into a wail; underneath her yellow wedding-veil the bride trembled and wept. The ceremonies for the marriage having been accomplished with hearts bowed down as at a funeral, Psyche was led from the city and to the place appointed on the mountain-top.
As she went she said to those who were with her, "This is the fruit of my much-talked-of loveliness! Ye weep for me now, but when the
folk celebrated me with divine honours--then was the time you should have wept for me as for one already dead! The name and titles given me have been my destruction! Lead me on and set my feet upon the appointed place! I am impatient to behold my bridegroom and give myself up to the serpent whom even the Gods are fearful of."
Then she said to her father and mother, "Do not waste what life you have weeping over me." She bade them good-bye. They left her on the mountain-top and went back mournfully to the city. Then night came down upon them there; they shut themselves in their house and gave themselves up to perpetual night.
As for Psyche, she stood upon the mountain-top in fear and trembling. The breeze came, the gentle Zephyrus. Zephyrus lifted Psyche up; he bore her, her bridal vesture floating on either side, down the side of the mountain, and he set her lightly amidst the flowers of the valley below.
Lightly was it all done. Psyche lay on a dewy bed in the valley, resting from the tumult of the days that had gone by. She awoke. She saw a grove with a fountain of water that was as clear as glass in the midst of it, and, by the fountain, a dwelling-place.
Psyche thought that this dwelling-place must be the abode of one of the immortal Gods. Golden pillars held up the roof. Cedar wood and ivory formed the arches. The walls were latticed with silver. Before the house, creatures of the wood and wild-rabbits, and squirrels, and deer sported, and all the birds that Psyche had ever seen or heard sang in the trees. And the very path that led to the house was set in stones that made pictures and stories.
Upon this path she went. She crossed the threshold of the house and went within. Beautiful things were there, and no locks, no chains, no guardian protected them. As she went through the house, drawn on by more and more delight, she heard a voice that said, "Lady and mistress! All that is here is thine! Rest now and relieve thy weariness. We whose voices thou hearest are servants to thee; when thou wilt, a feast fit for a queen will be made ready for thee."
Psyche went to sleep knowing that some divine being had care for her. She awoke and went to the bath; thereafter she sat down to the food that had been made ready for her--a banquet, indeed! Still she saw no one. She heard voices, but those who served her remained
invisible. When the feast was ended one whom she saw not entered and sang for her--sang to the chords of a harp that was played for her by one unseen. The night came and the lamps were lighted by unseen hands. Then they were quenched by unseen hands, and to Psyche, lying in her bed, the bridegroom came. He departed before the dawn, and she was a wife.
The day was before her, and the attendant minstrels sang to her; she heard their voices and she heard the music they made for her. The night came; the lamps were lighted and quenched, and to Psyche her husband came as before. And as before, he departed before the dawn came. And this went on for many nights. Then to his bride one night the bridegroom said, "O Psyche, my life and my spouse! Fortune is becoming ill-favored towards us! Thou art threatened with a danger that may be mortal. Harken! Thy sisters are about to go seeking for traces of thee. They will come to the mountain-top in their search. But if their cries come to thee in this abode, do not answer, nor go forth at all. If thou dost, it may be that thou shalt bring sorrow and destruction upon us both. But that shall be as thou wilt!"
Psyche promised that she would do all he would have her do. The bridegroom departed, going forth ere the darkness had gone. That day Psyche heard the voices of her sisters as they went calling her name. And in that house empty of all save voices, she thought that she was indeed dead and cut off from her sisters and her parents. She thought upon how they had wept for her, and she wept herself to think that she had no power to console them. In the night the bridegroom returned. Kissing her face, he found it wet with tears.
He blamed her; she wept the more. Then, as dawn came, he said, "Be it as thou wilt. Let thy pain cease, and do as thou dost desire. Yet wilt thou, Psyche, remember the warning I have given thee." All this he said when she told him that she would die unless she might see and speak with her sisters who were seeking for her.
"Yet one thing shall I say to thee," he said. "If they come here to thee give them all the gifts thou wilt; but do not yield thyself to their doubts about me. Thou knowest me, thy husband. Do not yield to the counsel of thy sisters and inquire concerning my bodily form. If thou dost, thou and I may never again embrace each other."
Then Psyche wept; she said she would die a hundred times rather than forego his dear embraces. In a while he relented, and he spoke less harshly. Then Psyche said, "For the sake of the love I have given thee bid thy servant Zephyrus bring hither my sisters as he brought me." Her husband promised that this would be done. Then, ere the light appeared, he vanished.

II

Her sisters, coming to the place where Psyche was left, sought for traces of her. Finding none they wept, lifting up their voices. Zephyrus came; he raised them up; he bore them down from that mountain-top. He bore them to the lawn that was before the house where Psyche had her abode.
She heard their cries; she came out of her wondrous house and she brought them within it. "Enter now," she said, "and relieve your sorrow in the company of Psyche, your sister." She displayed to them all the treasures of that wondrous house; they heard the voices and they saw how the unseen ones ministered to Psyche. Her sisters were filled with wonder; but soon their wonder gave place to envy. "Who is he?" they asked, "your husband and the lord of all these wondrous things?" "A young man," said Psyche. "I would have you look upon him, but for the most part of the day he hunts upon the mountain." Then, lest the secret should slip from her tongue, she loaded her sisters with gold and gems, and, summoning Zephyrus with words that she had heard her husband utter, she commanded him to bear them to the mountain-top.
They returned to their homes, each of them filled with envy of Psyche's fortune. "Look now," they said to each other, "what has come about! We the elder sisters have been given in marriage to men we did not know and who were of little account. And she, our youngest sister, is possessed of such great riches That she is able to give us these golden things and these gems as if they were mere keepsakes. What a hoard of wealth is in her house! You saw, sisters, the crowns, and glittering gems, and gold trodden under foot! If her husband is noble and handsome enough to match that house, then no woman in the world is as lucky or as happy as that Psyche whom we left upon
the mountain-top!" And, saying this, they became more and more filled with envy, and with the malice that comes from envy unchecked.
Then one said to the other, "This husband of hers may be of divine nature, and through his mere fondness for her, he may make her a Goddess. Yes, as a Goddess she ever bore herself! How intolerable it would be if all that was thought about her were realized, and she became as one of the Immortals."
And so, filled with their envy and malice, they returned to that golden house and they said to Psyche, "Thou livest in folly, and knowst nothing of a danger that threatens thee. Thou hast never seen thy husband--that we know. But others have seen him, and they know him for a deadly serpent. Remember the words of the oracle, which declared thee destined for a devouring beast. There are those who have seen that beast at nightfall, coming back from his feeding and entering this house. And now thou art to be a mother! The beast only waits for the babe to be born so that he may devour both the babe and thee. Nothing can be done for thee, perhaps, because thou mayst delight in this rich and secret place, and even in a loathsome love. But at least we, thy sisters, have done our part in bidding thee beware!" So they spoke, and Psyche was carried away by their words, and lost the memory of her husband's commands and her own promises. She cried out in anguish, "It may be that those who say these things tell the truth! For in very truth I have never seen the face of my husband, nor know I at all what form and likeness he has. He frightens me from the sight of him, telling me that some great evil should befall if I looked upon his face. O ye who were reared with me, help, if you can, your sister, in the great peril that faces her now!"
Her sisters, filled with malice, answered, "The way to safety we have well considered, and we will show it to thee. Take a sharp knife and hide it in that part of the couch where thou art wont to lie. Place a lighted lamp behind a curtain. And when thou hearest him breathe in sleep, slip from the couch, and, holding the lamp, look upon him. Have in thy hand the knife. Then it is for thee to put forth all thy strength and strike his serpent's head off. Then thou wilt be delivered from the doom which the vain talk about thy beauty brought upon thee, and thou mayst return to thy father's house."
Saying this, her sisters departed hastily. And Psyche, left alone,
was tossed up and down as on the waves of the sea. The apprehension of a great calamity was upon her: she thought she could avert it by making strong her will for the deed that her sisters had counselled her to carry out. Evening came, and in haste she made ready for the terrible deed. Darkness came; he whom she had known for her bride. groom came to her out of the darkness. In a while she, lying rigidly there, knew by his breath that he was asleep.
She arose, she who before was of no strength at all; she drew forth the knife in the darkness and held it in her right hand. She took up the lighted lamp. And then she saw what lay on the couch. Then indeed she became afraid; her limbs failed under her, and she would have buried the knife in her own bosom. For there lay Love himself, with golden locks, and ruddy cheeks, and white throat. There lay Love with his pinions, yet fresh with dew, spotless upon his shoulders. Smooth he was, and touched with a light that was from Venus, his mother. And at the foot of the couch his bow and arrows were laid.
Then Psyche, with indrawn breath, bent over to kiss his lips. And it chanced that a drop of burning oil from that lamp which she held fell upon his shoulder. At the touch of that burning drop, the God started up. He saw her bending over him; he saw the whole of her faithlessness; putting her hands away he lifted himself from the couch and fled away.
And Psyche, as he rose upon the wing, laid hold on him with her hands, striving to stay his flight. But she could not stay it; he went from her and she sank down upon the ground. As she lay there the dawn came, and she saw through the casement her divine lover where he rested upon a cypress-tree that grew near. She could not cry out to him. He spoke to her in great emotion. "Foolish one," he said, "Venus, my mother, would have devoted thee to a love that was all baseness. Unmindful of her command I would not have that doom befall thee. Mine own flesh I pierced with mine arrow, and I took thee for my love. I brought thee here, I made thee my wife, and all only that I might seem a monster beside thee, and that thou shouldst seek to wound the head wherein lay the eyes that were so full of love for thee. I thought I could put thee on thy guard against those who were ready to make snares for thee. Now all is over. I would but punish thee by my flight hence!"
Prostrate upon the earth Psyche watched, as far as sight might reach, the flight of her spouse. When the breadth of space had parted him wholly from her, she ran without. Far she wandered from that golden house where she had dwelt with Love. She came to where a river ran. In her despair she cast herself into it. But as it happened, Pan, the rustic God, was on the river-bank, playing upon a reed. Hard by, his flock of goats browsed at will. The shaggy God took Psyche out of the stream. "I am but a herdsman," he said to her, "a herdsman and rustic. But I am wise by reason of my length of days and my long experience of the world. I guess by thy sorrowful eyes and thy continual sighing that thy trouble comes from love. Then, pretty maiden, listen to me, and seek not death again in the stream or elsewhere. Put aside thy woe, and make thy prayers to Cupid. He is a God who is won by service; give him, therefore, thy service."
Psyche was not able to answer anything. She left the God with his goats and went on her way. And now she was resolved to go through the world in search of Cupid, her spouse. And he, even then, was in his mother's house: he lay there in pain from the wound that the burning drop from Psyche's lamp had given him. Heart-sick was he, too. The white bird that floats over the waves and is his mother's, seeing him come back, went across the sea, and, approaching Venus as she bathed, made known to her that her son lay afflicted with some grievous hurt. Thereupon she issued from the sea, and, returning to her golden house, found Cupid there, wounded and afflicted in his mind. Soon she found out the cause of his suffering and became filled with anger. "Well done!" she cried. "To trample on thy mother's precepts and to spare her enemy the cross that she had designed for her-the cross of an unworthy love! Nay, to have united yourself with her, giving me a daughter-in-law who hates me! But I will make her and thee repent of the love that has been between you, and the savour of your marriage bitter!" And saying this, Venus hastened in anger from her house.
Psyche was wandering hither and thither, seeking her husband, her whole heart set upon soothing his anger by the endearments of a wife, or, if he would not accept her as a wife, by the services
of a handmaiden. One day, seeing a temple on the top of a mountain, she went towards it, hoping to find there some traces of her lord. Within the temple there were ears of wheat in heaps or twisted into chaplets; there were ears of barley also; there were sickles and all the instruments of harvest. And Psyche, saying to herself, "I may not neglect the shrines, nor the holy service of any God or Goddess, but must strive to win by my works the favour of them all." And so saying she put the sickles and the instruments of harvest, the chaplets and the heaps of grain, into their proper places.
And Ceres, the Goddess of the harvest, found her bending over the tasks she had set herself. She knew her for Psyche, the wife of Cupid. "Ah, Psyche," said the Goddess, "Venus, in her anger, is tracking thy footsteps through the world; she is seeking thee to make thee pay the greatest penalty that can be exacted from thee. And here I find thee taking care of the things that are in my care!" Then Psyche fell at the feet of Ceres, and sweeping the floor with her hair, and washing the feet of the Goddess with her tears, she besought her to have mercy on her. "Suffer me to hide myself for a few days amongst the heaps of grain, till my strength, outworn in my long travail, be recovered by a little rest," she cried. But Ceres answered, "Truly thy tears move me, and I fain would help thee. But I dare not incur the ill-will of my kinswoman. Depart from this as quickly as may be." Then Psyche, filled with a new hopelessness, went away from that temple. Soon, as she went through the half-lighted woods in the valley below, she came to where there was another temple. She saw rich offerings and garments of price hung upon the door-posts and to the branches of the trees, and on them, in letters of gold, were wrought the name of the Goddess to whom they were dedicated. So Psyche went within that temple, and with knees bent and hands laid about the altar, she prayed, "O Iuno, sister and spouse of Iuppiter, thou art called the Auspicious! Be auspicious to my desperate for. tune! Willingly dost thou help those in child-birth! Deliver me, therefore--O deliver me from the peril that is upon me!" And as Psyche prayed thus, Iuno, in all the majesty of the spouse of Iuppiter, appeared before her. And the Goddess, being present, answered, "Would that I might incline to thy prayer; but against the will of Venus whom I have ever loved as a daughter, I may not grant what thou dost
ask of me!" Then Psyche went forth from that temple, and filled with more and more dismay, she said to herself, "Whither now shall I take my way? In what solitude can I hide myself from the all-seeing eye of Venus? It is best that I should go before her, and yield myself up to her as to a mistress, and take from her any punishment that even she can inflict upon me." And saying this, Psyche went towards where Venus had her house. And as she went on she said to herself, "Who knows but I may find him whom my soul seeketh after in the abode of his mother?"
When she came near to the doors of the house of Venus, one of the servants ran out to her, crying, "Hast thou learned at last, wicked maid, that thou hast a mistress?" And seizing Psyche by the hair of her head she dragged her into the presence of the Goddess. And when Venus saw her she laughed, saying, "Thou hast deigned at last to make thy salutations to thy mother-in-law. Now will I see to it that thou makest thyself a dutiful and obedient daughter-in-law."
Saying this she took barley and millet and every kind of grain and seed, and mixed them all together, making a great heap of them. Then she said to Psyche, "Methinks that so plain a maid can only win a lover by the tokens of her industry. Get to work, therefore, and show what thou canst do. Sort this heap of grain, separating the one kind from the other, grain by grain, and see to it that thy task is finished before the evening." Then Venus went from her, and Psyche, appalled by her bidding, was silent and could not put a hand upon the heap. Listlessly she sat beside it and the hours passed. But a little ant came before her; he understood the difficulty of her task and he had pity upon her. He ran hither and thither and summoned the army of the ants. "Have pity," he said to them, "upon the wife of Love, and hasten to help her in her task." Then the host of the insect people gathered together; they sorted the whole heap of grain, separating one kind from the other. And having done this they all departed suddenly.
At nightfall Venus returned; she saw that Psyche's task was finished and she cried out in anger. "The work is not thine; he in whose eyes thou hast found favour surely instructed thee as to how to have it done." She went from Psyche then. But early in the morning she called to her and said, "In the grove yonder, across the torrent, there
are sheep whose fleeces shine with gold. Fetch me straightway shreds of that precious stuff, having gotten it in whatever way thou mayst."
Then Psyche went forth. She stood beside the torrent thinking that she would seek for rest in the depth of it. But from the river-bed the green reed, lowly mother of music, whispered to her and said, "O psyche! Do not pollute these waters by self-destruction! I will tell thee of a way to get the gold shreds of the fleece of yonder fierce flock. Lie down under yonder plane-tree and rest yourself until the coming of evening and the quiet of the river's sound has soothed the flock. Then go amongst the trees that they have been under and gather the shreds of the fleeces from the trees--the leaves hold the golden shreds."
Psyche, instructed by the simple reed, did all that she was told to do. In the quiet of the evening she went into the grove, and she put into her bosom the soft golden stuff that was held by the leaves. Then she returned to where Venus was. The Goddess smiled bitterly upon her, and she said, "Well do I know whence came the instruction that thou hast profited by; but I am not finished with thee yet. Seest thou the utmost peak of yonder mountain? The dark stream which flows down from it waters the Stygian fields, and swells the flood of Cocytus. Bring me now, in this little cruse, a draught from its innermost source." And saying this, Venus put into Psyche's hands a vessel of wrought crystal.
Psyche went up the mountain, but she sought only for a place in which she could bring her life to an end. She came to where there was a rock steep and slippery. From that rock a river poured forth and fell down into an unseen gulf below. And from the rocks on every side serpents came with long necks and unblinking eyes. The very waters found a voice; they said in stifled voices, "What dost thou here?" "Look around thee!" "Destruction is upon thee!" All sense left her, and she stood like one changed into rock.
But the bird of Iuppiter took flight to her. He spread his wings over her and said, "Simple one! Didst thou think that thou couldst steal one drop of that relentless stream, the river that is terrible even to the Gods! But give me the vessel." And the eagle took the cruse, and filled it at the source, and returned to her quickly from amongst the raised heads of the serpents.
Then Psyche, receiving the cruse as the gift of life itself, ran back quickly and brought it to Venus. But the angry Goddess was not yet satisfied. "One task more remains for you to do," she said to Psyche. "Take now this tiny casket, and give it to Proserpine. Tell her that Venus would have of her beauty as much as might suffice for one day's use. Tell her this and take back in the casket what the Queen of Hades will give thee. And be not slow in returning."
Then Psyche perceived that she was now being thrust upon death, and that she would have to go, of her own motion, down to Hades and the Shades. Straightway she climbed to the top of a high tower, thinking to herself, "I will cast myself down hence, and so descend more quickly to the Kingdom of the Dead." But the tower spoke to her and said, "Wretched maiden! If the breath quit thy body, then wilt thou indeed go down to Hades, but by no means return to the upper air again. Listen to me. Not far from this place there is a mountain, and in that mountain there is a hole that is a vent for Hades. Through it is a rough way; following it one comes in a straight course to the castle of Orcus. But thou must not go empty-handed. Take in each hand a morsel of barley-bread, soaked in hydromel, and in thy mouth have two pieces of money. When thou art well forward on the way thou wilt overtake a lame ass laden with wood, and a lame driver; he will beg thee to hand to him certain cords to fasten the burden which is falling from the ass: heed him not; pass by him in silence. Thou wilt come to the River of the Dead. Charon, in that leaky bark he hath, will put thee over upon the farther side. Thou shalt deliver to him, for his ferry-charge, one of these two pieces of money. But thou must deliver it in such a way that his hand shall take it from between thy lips. As thou art crossing the stream an old man, rising on the water, will put up his mouldering hands, and pray thee to draw him into the ferry-boat. But beware that thou yield not to unlawful pity.
"When thou art across the stream and upon the level ground, certain grey-haired women, spinning, will cry to thee to lend thy hand to their work. But again beware! Take no part in that spinning! If thou dost thou wilt cast away one of the cakes thou bearest in thine hands. But remember that the loss of either of these cakes will be to thee the loss of the light of day. For a watchdog lies before the
threshold of the lonely house of Proserpine. Close his mouth with one of thy cakes, so he will let thee pass. Then thou shalt enter into the presence of Proserpine herself. Do thou deliver thy message, and taking what the Queen of the Dead shall give thee, return back again, offering to the watchdog the other cake, and to the ferryman the other piece of money that thou hast in thy mouth. After this manner mayst thou return again to the light of day. And I charge thee not to look into, nor open, the casket thou bearest with the treasure of the beauty of the divine features hidden therein."
So the stories of the tower spoke. Psyche gave heed to all that they said. She entered the lonely house of Proserpine. At the feet of the Goddess of the Dead she sat down humbly; she would not rest upon the couch that was there nor take any of the food that was offered her. She delivered her message and she waited. Then Proserpine filled the casket secretly and shut the lid, and handed it to Psyche. She went from the house; she remembered the sop she had to give the watchdog and the fee she had to give the ferryman. She came back into the light of day. Now even as she hasted into the presence of Venus she said to herself, "I have in my hands the divine loveliness. Should I touch myself with a particle of it I should have a beauty indeed that would please him whom I still seek, him whom I still hope to be beside." Saying this, she raised the lid of the casket. Behold! what was within was sleep only, the sleep that was like the sleep of the dead! That sleep overcame Psyche, and she lay upon the ground and moved not.
But now Cupid, being healed of the wound from the burning oil, and longing for Psyche, his beloved, flew from the chamber in his mother's house. He found Psyche lying in slumber. He shook that slumber from her, and awakened her with the point of his arrow. Then he rose upon the air, and he went vehemently upon his way until he came into the highest court of Heaven. There sat Iuppiter, the Father of Gods and men. When Cupid went to him, Iuppiter took his hand in his, and kissed his face and said to him, "At no time, my son, hast thou regarded me with due honour. With those busy arrows of thine thou hast often upset the harmony that it is mine to bring about. But because thou hast grown up between these hands of mine, will accomplish thy desire." He bade Mercury call the Gods together.
[paragraph continues] And the Gods being assembled, Iuppiter said to them, "Ye Gods, it seems good to me that this boy should be confined in the bonds of marriage. And he has chosen and embraced a mortal maiden. Let him have the fruit of his love, and possess her for ever."
Thereupon the Father of the Gods bade Mercury produce Psyche amongst them. She was brought into the highest court of Heaven. The Father of the Gods held out to her his ambrosial cup. "Drink of it," he said, "and live for ever. Cupid shall never depart from thee." Then the Gods sat down to the marriage-feast. On the first couch was the bridegroom with his Psyche at his bosom. Bacchus served wine to the rest of the company, but his own serving-boy served it to Iuppiter. The Seasons crimsoned all things with their roses. Apollo sang to his lyre. Pan prattled on his reeds. Venus danced very sweetly to the soft music. And thus, with all due rites, did Psyche, horn a mortal, become the immortal wife of Love. From Cupid and Psyche was born a daughter whom men call Voluptas.

Homer and his works


 The Iliad of Homer, Samuel Butler translator [1898]


Odyssey Homer in the original Greek.

 The Homeric Hymns, translated by Hugh G. Evelyn-White [1914]

By Padraic Colum, Illustrations by Willy Pogany [1918]
A retelling of the story of Odysseus with gorgeous line-art illustrations.
Thanks to Eliza Fegley at sacredspiral.com.

 The Authoress of the Odyssey, by Samuel Butler, [1922]
Men are from the Iliad, Women are from the Odyssey...

 Homeric Fragments, translated by Hugh G. Evelyn-White [1914]. A few scattered notes about other lost works of Homer.

For over three centuries scholars have debated whether an actual person named Homer existed; some have speculated that the name Homer is actually a collective name for a group of bards (the Homeridae) who redacted (edited) a existing cycle of oral epics about 800 B.C.E. Others believe, based on textual evidence, that one person did compose or redact the two major Homeric compositions. In any case, stating an opinion about this question would be a good way to start a bar fight at a conference of classical scholars....

Certainly, there are few details about Homer's life. According to classical sources, Homer lived around 1200 B.C.E.; today dates of the 8th or 7th Century B.C.E. are quoted. Homer is traditionally described as being blind--based on one Archaic Greek fragment--but the visual quality of his work makes this hard to believe; perhaps he became blind later in life.

The Homeric cycle was composed around the same time as the Indian Ramayana, which it resembles thematically. The entire Homeric cycle, of which the Iliad and Odyssey are the only complete surviving works, included dozens of books composed by Homer and others. Some fragments of this cycle are included below.

The Illiad is based on events which probably occurred around 1000 B.C.E. The Mycenean Greeks of this era were contemporaries with a Bronze age city in Asia Minor on the Aegean coast of what today is Turkey. Both these cultures employed megalithic architecture. Heinrich Schliemann, a German archeologist in the early 20th Century, excavated both Mycenae in the Peloponessus region of Greece, and another site in western Turkey which he identified as the actual city of Troy. 'Troy' was destroyed (sometimes by fire) and rebuilt--not once, but multiple times--and resembles closely the description of Troy in the Iliad. Whether the events in the Iliad are literally true in some sense is still unknown. The Odyssey, on the other hand, is pure fiction, and one must strain to correlate its plot with any actual geography or history; it has been called the first science fiction novel.

In any case, these stories remain the most ancient European literature that we have intact; because of their lively pacing and vivid characters they still have strong appeal for modern readers.

Homerica

The following are fragments written by other authors in antiquity on the subject of the Homeric epic and Homer; some of these were spuriously attributed to Homer. These are remnants of a huge epic cycle which encompassed the whole mythological and legendary history of the Greeks, of which the battle for Troy is the centerpiece. The cycle was never completely canonized, and as late as classical Roman times Virgils' Aeneid added yet another epic poem to the collection. It seems that sequels and prequels were just as popular in Ancient Greece as in modern Hollywood...

These are from Hesiod, the Homeric Hymns and Homerica by Hugh G. Evelyn-White, [1914] (Loeb Classics #57). The other portions of this book are presented above on this page, and in the Hesiod section; this etext was scanned as the Online Medieval and Classical Library Release #8 by Douglas B. Killings, and is also available from the Gutenburg Project.


 The Cypria (Fragments). Fragments of a prequel to the Iliad by Hegesias or Stasinus, attributed to Homer. 

 Aethiopis (Fragments). Fragments of another epic with Homeric characters. 

 The Little Iliad (Fragments) An abridged Iliad attributed to Lesches of Mitylene. 

 The Sack of Ilium (fragments) by Arctinus of Miletus. 

 The Returns and The Telegony (Fragments) The Returns, by Agias of Troezen was set between the Iliad and Odyssey, it described the homecoming of the other Achaean heros from Troy; The Telegony, by Eugammon of Cyrene, of which we have only a synopsis by Proclus, is a sequel to the Odyssey. 

These are a couple of humorous pieces on Homeric themes. 

 The Battle of Frogs and Mice. A short parody of the Iliad. 
 The Contest of Homer and Hesiod. A bardic battle royale between Homer and Hesiod. 

OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST


(The Contest of Homer and Hesiod)

translated by Hugh G. Evelyn-White

[1914]

Everyone boasts that the most divine of poets, Homer and Hesiod, are said to be his particular countrymen. Hesiod, indeed, has put a name to his native place and so prevented any rivalry, for he said that his father `settled near Helicon in a wretched hamlet, Ascra, which is miserable in winter, sultry in summer, and good at no season.' But, as for Homer, you might almost say that every city with its inhabitants claims him as her son. Foremost are the men of Smyrna who say that he was the Son of Meles, the river of their town, by a nymph Cretheis, and that he was at first called Melesigenes. He was named Homer later, when he became blind, this being their usual epithet for such people. The Chians, on the other hand, bring forward evidence to show that he was their countrymen, saying that there actually remain some of his descendants among them who are called Homeridae. The Colophonians even show the place where they declare that he began to compose when a schoolmaster, and say that his first work was the "Margites".
As to his parents also, there is on all hands great disagreement.
Hellanicus and Cleanthes say his father was Maeon, but Eugaeon says Meles; Callicles is for Mnesagoras, Democritus of Troezen for Daemon, a merchant-trader. Some, again, say he was the son of Thamyras, but the Egyptians say of Menemachus, a priest- scribe, and there are even those who father him on Telemachus, the son of Odysseus. As for his mother, she is variously called Metis, Cretheis, Themista, and Eugnetho. Others say she was an Ithacan woman sold as a slave by the Phoenicians; other, Calliope the Muse; others again Polycasta, the daughter of Nestor.
Homer himself was called Meles or, according to different accounts, Melesigenes or Altes. Some authorities say he was called Homer, because his father was given as a hostage to the Persians by the men of Cyprus; others, because of his blindness; for amongst the Aeolians the blind are so called. We will set down, however, what we have heard to have been said by the Pythia concerning Homer in the time of the most sacred Emperor Hadrian. When the monarch inquired from what city Homer came, and whose son he was, the priestess delivered a response in hexameters after this fashion:
`Do you ask me of the obscure race and country of the heavenly siren? Ithaca is his country, Telemachus his father, and Epicasta, Nestor's daughter, the mother that bare him, a man by far the wisest of mortal kind.' This we must most implicitly believe, the inquirer and the answerer being who they are -- especially since the poet has so greatly glorified his grandfather in his works.
Now some say that he was earlier than Hesiod, others that he was younger and akin to him. They give his descent thus: Apollo and Aethusa, daughter of Poseidon, had a son Linus, to whom was born Pierus. From Pierus and the nymph Methone sprang Oeager; and from Oeager and Calliope Orpheus; from Orpheus, Dres; and from him, Eucles. The descent is continued through Iadmonides, Philoterpes, Euphemus, Epiphrades and Melanopus who had sons Dius and Apelles. Dius by Pycimede, the daughter of Apollo had two sons Hesiod and Perses; while Apelles begot Maeon who was the father of Homer by a daughter of the River Meles.
According to one account they flourished at the same time and even had a contest of skill at Chalcis in Euboea. For, they say, after Homer had composed the "Margites", he went about from city to city as a minstrel, and coming to Delphi, inquired who he was and of what country? The Pythia answered:
`The Isle of Ios is your mother's country and it shall receive you dead; but beware of the riddle of the young children.' (1)
Hearing this, it is said, he hesitated to go to Ios, and remained in the region where he was. Now about the same time Ganyctor was celebrating the funeral rites of his father Amphidamas, king of Euboea, and invited to the gathering not only all those who were famous for bodily strength and fleetness of foot, but also those who excelled in wit, promising them great rewards. And so, as the story goes, the two went to Chalcis and met by chance. The leading Chalcidians were judges together with Paneides, the brother of the dead king; and it is said that after a wonderful contest between the two poets, Hesiod won in the following manner: he came forward into the midst and put Homer one question after another, which Homer answered. Hesiod, then, began:
`Homer, son of Meles, inspired with wisdom from heaven, come, tell me first what is best for mortal man?'
HOMER: `For men on earth 'tis best never to be born at all; or being born, to pass through the gates of Hades with all speed.'
Hesiod then asked again:
`Come, tell me now this also, godlike Homer: what think you in your heart is most delightsome to men?'
Homer answered:
`When mirth reigns throughout the town, and feasters about the house, sitting in order, listen to a minstrel; when the tables beside them are laden with bread and meat, and a wine-bearer draws sweet drink from the mixing-bowl and fills the cups: this I think in my heart to be most delightsome.'
It is said that when Homer had recited these verses, they were so admired by the Greeks as to be called golden by them, and that even now at public sacrifices all the guests solemnly recite them before feasts and libations. Hesiod, however, was annoyed by Homer's felicity and hurried on to pose him with hard questions. He therefore began with the following lines:
`Come, Muse; sing not to me of things that are, or that shall be, or that were of old; but think of another song.'
Then Homer, wishing to escape from the impasse by an apt answer, replied: --
`Never shall horses with clattering hoofs break chariots, striving for victory about the tomb of Zeus.'
Here again Homer had fairly met Hesiod, and so the latter turned to sentences of doubtful meaning (2): he recited many lines and required Homer to complete the sense of each appropriately. The first of the following verses is Hesiod's and the next Homer's: but sometimes Hesiod puts his question in two lines.
HESIOD: `Then they dined on the flesh of oxen and their horses' necks --'
HOMER: `They unyoked dripping with sweat, when they had had enough of war.'
HESIOD: `And the Phrygians, who of all men are handiest at ships --'
HOMER: `To filch their dinner from pirates on the beach.'
HESIOD: `To shoot forth arrows against the tribes of cursed giants with his hands --'
HOMER: `Heracles unslung his curved bow from his shoulders.'
HESIOD: `This man is the son of a brave father and a weakling --'
HOMER: `Mother; for war is too stern for any woman.'
HESIOD: `But for you, your father and lady mother lay in love --'
HOMER: `When they begot you by the aid of golden Aphrodite.'
HESIOD: `But when she had been made subject in love, Artemis, who delights in arrows --'
HOMER: `Slew Callisto with a shot of her silver bow.'
HESIOD: `So they feasted all day long, taking nothing --'
HOMER: `From their own houses; for Agamemnon, king of men, supplied them.'
HESIOD: `When they had feasted, they gathered among the glowing ashes the bones of the dead Zeus --'
HOMER: `Born Sarpedon, that bold and godlike man.'
HESIOD: `Now we have lingered thus about the plain of Simois, forth from the ships let us go our way, upon our shoulders --'
HOMER: `Having our hilted swords and long-helved spears.'
HESIOD: `Then the young heroes with their hands from the sea --'
HOMER: `Gladly and swiftly hauled out their fleet ship.'
HESIOD: `Then they came to Colchis and king Aeetes --'
HOMER: `They avoided; for they knew he was inhospitable and lawless.'
HESIOD: `Now when they had poured libations and deeply drunk, the surging sea --'
HOMER: `They were minded to traverse on well-built ships.'
HESIOD: `The Son of Atreus prayed greatly for them that they all might perish --'
HOMER: `At no time in the sea: and he opened his mouth said:'
HESIOD: `Eat, my guests, and drink, and may no one of you return home to his dear country --'
HOMER: `Distressed; but may you all reach home again unscathed.'
When Homer had met him fairly on every point Hesiod said:
`Only tell me this thing that I ask: How many Achaeans went to Ilium with the sons of Atreus?'
Homer answered in a mathematical problem, thus:
`There were fifty hearths, and at each hearth were fifty spits, and on each spit were fifty carcases, and there were thrice three hundred Achaeans to each joint.'
This is found to be an incredible number; for as there were fifty hearths, the number of spits is two thousand five hundred; and of carcasses, one hundred and twenty thousand...
Homer, then, having the advantage on every point, Hesiod was jealous and began again:
`Homer, son of Meles, if indeed the Muses, daughters of great Zeus the most high, honour you as it is said, tell me a standard that is both best and worst for mortal-men; for I long to know it.' Homer replied: `Hesiod, son of Dius, I am willing to tell you what you command, and very readily will I answer you. For each man to be a standard will I answer you. For each man to be a standard to himself is most excellent for the good, but for the bad it is the worst of all things. And now ask me whatever else your heart desires.'
HESIOD: `How would men best dwell in cities, and with what observances?'
HOMER: `By scorning to get unclean gain and if the good were honoured, but justice fell upon the unjust.'
HESIOD: `What is the best thing of all for a man to ask of the gods in prayer?'
HOMER: `That he may be always at peace with himself continually.'
HESIOD: `Can you tell me in briefest space what is best of all?'
HOMER: `A sound mind in a manly body, as I believe.'
HESIOD: `Of what effect are righteousness and courage?'
HOMER: `To advance the common good by private pains.'
HESIOD: `What is the mark of wisdom among men?'
HOMER: `To read aright the present, and to march with the occasion.'
HESIOD: `In what kind of matter is it right to trust in men?'
HOMER: `Where danger itself follows the action close.'
HESIOD: `What do men mean by happiness?'
HOMER: `Death after a life of least pain and greatest pleasure.'
After these verses had been spoken, all the Hellenes called for Homer to be crowned. But King Paneides bade each of them recite the finest passage from his own poems. Hesiod, therefore, began as follows:
`When the Pleiads, the daughters of Atlas, begin to rise begin the harvest, and begin ploughing ere they set. For forty nights and days they are hidden, but appear again as the year wears round, when first the sickle is sharpened. This is the law of the plains and for those who dwell near the sea or live in the rich-soiled valleys, far from the wave-tossed deep: strip to sow, and strip to plough, and strip to reap when all things are in season.' (3)
Then Homer:
`The ranks stood firm about the two Aiantes, such that not even Ares would have scorned them had he met them, nor yet Athena who saves armies. For there the chosen best awaited the charge of the Trojans and noble Hector, making a fence of spears and serried shields. Shield closed with shield, and helm with helm, and each man with his fellow, and the peaks of their head-pieces with crests of horse-hair touched as they bent their heads: so close they stood together. The murderous battle bristled with the long, flesh-rending spears they held, and the flash of bronze from polished helms and new-burnished breast-plates and gleaming shields blinded the eyes. Very hard of heart would he have been, who could then have seen that strife with joy and felt no pang.' (4)
Here, again, the Hellenes applauded Homer admiringly, so far did the verses exceed the ordinary level; and demanded that he should be adjudged the winner. But the king gave the crown to Hesiod, declaring that it was right that he who called upon men to follow peace and husbandry should have the prize rather than one who dwelt on war and slaughter. In this way, then, we are told, Hesiod gained the victory and received a brazen tripod which he dedicated to the Muses with this inscription:
`Hesiod dedicated this tripod to the Muses of Helicon after he had conquered divine Homer at Chalcis in a contest of song.'
After the gathering was dispersed, Hesiod crossed to the mainland and went to Delphi to consult the oracle and to dedicate the first fruits of his victory to the god. They say that as he was approaching the temple, the prophetess became inspired and said:
`Blessed is this man who serves my house, -- Hesiod, who is honoured by the deathless Muses: surely his renown shall be as wide as the light of dawn is spread. But beware of the pleasant grove of Nemean Zeus; for there death's end is destined to befall you.'
When Hesiod heard this oracle, he kept away from the Peloponnesus, supposing that the god meant the Nemea there; and coming to Oenoe in Locris, he stayed with Amphiphanes and Ganyetor the sons of Phegeus, thus unconsciously fulfilling the oracle; for all that region was called the sacred place of Nemean Zeus. He continued to stay a somewhat long time at Oenoe, until the young men, suspecting Hesiod of seducing their sister, killed him and cast his body into the sea which separates Achaea and Locris. On the third day, however, his body was brought to land by dolphins while some local feast of Ariadne was being held. Thereupon, all the people hurried to the shore, and recognized the body, lamented over it and buried it, and then began to look for the assassins. But these, fearing the anger of their countrymen, launched a fishing boat, and put out to sea for Crete: they had finished half their voyage when Zeus sank them with a thunderbolt, as Alcidamas states in his "Museum". Eratosthenes, however, says in his "Hesiod" that Ctimenus and Antiphus, sons of Ganyetor, killed him for the reason already stated, and were sacrificed by Eurycles the seer to the gods of hospitality. He adds that the girl, sister of the above-named, hanged herself after she had been seduced, and that she was seduced by some stranger, Demodes by name, who was travelling with Hesiod, and who was also killed by the brothers. At a later time the men of Orchomenus removed his body as they were directed by an oracle, and buried him in their own country where they placed this inscription on his tomb:
`Ascra with its many cornfields was his native land; but in death the land of the horse-driving Minyans holds the bones of Hesiod, whose renown is greatest among men of all who are judged by the test of wit.'
So much for Hesiod. But Homer, after losing the victory, went from place to place reciting his poems, and first of all the "Thebais" in seven thousand verses which begins: `Goddess, sing of parched Argos whence kings...', and then the "Epigoni" in seven thousand verses beginning: `And now, Muses, let us begin to sing of men of later days'; for some say that these poems also are by Homer. Now Xanthus and Gorgus, son of Midas the king, heard his epics and invited him to compose a epitaph for the tomb of their father on which was a bronze figure of a maiden bewailing the death of Midas. He wrote the following lines: --
`I am a maiden of bronze and sit upon the tomb of Midas. While water flows, and tall trees put forth leaves, and rivers swell, and the sea breaks on the shore; while the sun rises and shines and the bright moon also, ever remaining on this mournful tomb I tell the passer-by that Midas here lies buried.'
For these verses they gave him a silver bowl which he dedicated to Apollo at Delphi with this inscription: `Lord Phoebus, I, Homer, have given you a noble gift for the wisdom I have of you: do you ever grant me renown.'
After this he composed the "Odyssey" in twelve thousand verses, having previously written the "Iliad" in fifteen thousand five hundred verses (5). From Delphi, as we are told, he went to Athens and was entertained by Medon, king of the Athenians. And being one day in the council hall when it was cold and a fire was burning there, he drew off the following lines:
`Children are a man's crown, and towers of a city, horses are the ornament of a plain, and ships of the sea; and good it is to see a people seated in assembly. But with a blazing fire a house looks worthier upon a wintry day when the Son of Cronos sends down snow.'
From Athens he went on to Corinth, where he sang snatches of his poems and was received with distinction. Next he went to Argos and there recited these verses from the "Iliad":
`The sons of the Achaeans who held Argos and walled Tiryns, and Hermione and Asine which lie along a deep bay, and Troezen, and Eiones, and vine-clad Epidaurus, and the island of Aegina, and Mases, -- these followed strong-voiced Diomedes, son of Tydeus, who had the spirit of his father the son of Oeneus, and Sthenelus, dear son of famous Capaneus. And with these two there went a third leader, Eurypylus, a godlike man, son of the lord Mecisteus, sprung of Talaus; but strong-voiced Diomedes was their chief leader. These men had eighty dark ships wherein were ranged men skilled in war, Argives with linen jerkins, very goads of war.' (6)
This praise of their race by the most famous of all poets so exceedingly delighted the leading Argives, that they rewarded him with costly gifts and set up a brazen statue to him, decreeing that sacrifice should be offered to Homer daily, monthly, and yearly; and that another sacrifice should be sent to Chios every five years. This is the inscription they cut upon his statue:
`This is divine Homer who by his sweet-voiced art honoured all proud Hellas, but especially the Argives who threw down the god- built walls of Troy to avenge rich-haired Helen. For this cause the people of a great city set his statue here and serve him with the honours of the deathless gods.'
After he had stayed for some time in Argos, he crossed over to Delos, to the great assembly, and there, standing on the altar of horns, he recited the "Hymn to Apollo" (7) which begins: `I will remember and not forget Apollo the far-shooter.' When the hymn was ended, the Ionians made him a citizen of each one of their states, and the Delians wrote the poem on a whitened tablet and dedicated it in the temple of Artemis. The poet sailed to Ios, after the assembly was broken up, to join Creophylus, and stayed there some time, being now an old man. And, it is said, as he was sitting by the sea he asked some boys who were returning from fishing:
`Sirs, hunters of deep-sea prey, have we caught anything?'
To this replied:
`All that we caught, we left behind, and carry away all that we did not catch.'
Homer did not understand this reply and asked what they meant. They then explained that they had caught nothing in fishing, but had been catching their lice, and those of the lice which they caught, they left behind; but carried away in their clothes those which they did not catch. Hereupon Homer remembered the oracle and, perceiving that the end of his life had come composed his own epitaph. And while he was retiring from that place, he slipped in a clayey place and fell upon his side, and died, it is said, the third day after. He was buried in Ios, and this is his epitaph:
`Here the earth covers the sacred head of divine Homer, the glorifier of hero-men.'

ENDNOTES:

(1) sc. the riddle of the fisher-boys which comes at the end of this work.
(2) The verses of Hesiod are called doubtful in meaning because they are, if taken alone, either incomplete or absurd.
(3) "Works and Days", ll. 383-392.
(4) "Iliad" xiii, ll. 126-133, 339-344.
(5) The accepted text of the "Iliad" contains 15,693 verses; that of the "Odyssey", 12,110.
(6) "Iliad" ii, ll. 559-568 (with two additional verses).
(7) "Homeric Hymns", iii.