HYMN TO PAN
BIBLIOGRAPHY
A. LUDWICH, “der Homerische Hymnus auf Pan,” Rheinischer Museum p. 547-558, 1887. R. PEPPMÜLLER, Philologus xlviii. p. 1-19, 1889. PRELLER-ROBERT i.^{2} p. 738 f. W. ROSCHER, “die Sagen von der Geburt des Pan,” Philologus, 1894. W. ROSCHER and K. WERNICKE, art. “Pan” in Roscher's Lex. (with literature to 1902).ἀμφί: cf. on vii. 1. Ἑρμείαο φίλον Γόνον: the genealogies vary; Roscher (die Sagen etc.) gives a complete list. For Hermes as the father cf. Herod.ii. 145, Lucian dial. deor. 22, Anth. Plan. iv. 229 and elsewhere. Hermes and Pan were both shepherdgods (“νόμιοι”) in Arcadia, and were both worshipped on Cyllene, so that their connexion, no doubt, originated in Arcadia.
[2] αἰΓιπόδηΝ: this form is preserved in 37, and should be restored here, although Ilgen and Baumeister retain “αἰγοπόδην” in this place, charging the inconsistency on the hymn-writer rather than on the scribe.
Numerous epithets allude to the goatfooted Pan (“Αἰγίπαν”): e.g. Simon. fr. 33 “τραγόπουν”, Herod.ii. 46“τραγοσκελέα”, Arist. Ran. 230 “κεροβάταν”, Theocr. Ep. xiii. 6 “αἰγιβάταν”, Orph. h. xi. 5 “αἰγομελές”, Dion. xxiii. 151 “αἰγείοις πόδεσσι”, Anth. Pal. vi. 35. 1 “αἰγώνυχι”; for “αἰγιπόδης” cf. Anth. Pal. vi. 57. 3, ix. 330. 2. δικέρωτα: l.c. “αἰγοπρόσωπον”, Lucian l.c. “κερασφόρος”, Anth. Pal. ix. 142 “δικέρων”, ib. vi. 32 “δικραίρῳ”, Dion. xiv. 72 “Πανὲς κερααλκέες”, xvi. 187 “ὑψίκερως”, etc.[3] ἄμυδις: not in Homer. χοροήθεσι: the form may stand; Schmidt's “χορογήθεσι” would itself be “ἅπαξ λεγ.”, although supported by “δαφνογήθης, λυρογήθης” (Ludwich). For the sense Gemoll compares Orph. h. xxiv. 2 “χοροπαίγμονες”, of the Nereids.
[4] αἰΓίλιπος: the derivation is still obscure. In A. J. P. xvi. p. 261 the latter part of the word is connected with “λε-λιμ-μένος”, i.e. “loved by goats.” Prellwitz s.v. maintains the ancient etymology (“λείπω”). The construction has been doubted; “στείβουσι” might be intrans., the order being “στείβουσι κατὰ κάρηνα αἰγ. πέτρης”. Some join “κατά” to the verb, which would thus be trans., cf. O. C. 467 “καταστείψας πέδον”. But as “κατ᾽ αἰγίλιπος πέτρης” is a Homeric formula (Il. 9.15 “, Π” 4), the prep. is here also to be taken with the genitive, so that “στείβουσι” is trans., “tread on the peaks.” For the direct obj. acc. cf. Apoll. Arg. 3.835 “στεῖβε πέδον” (wrongly explained by L. and S. as a cogn. acc.).
[5] Νόμιον: of Pan, Anth. Pal. vi. 96. 6. There was a temple of Pan under this title on the “Νόμια ὄρη”, near Lycosura, Paus.viii. 38. 11.
ἀΓλαέθειρον, “bright-haired,” does not seem a very appropriate epithet; but the first part of the compound probably means “thick” or “long,” for which Preller compares “ἀγλαόκαρπος” “with rich fruit.”[6] αὐχμήενθ̓, “shaggy,” “unkempt”; “αὐχμηρός, αὐχμωδής, αὐχμηροκόμης” are similarly used.
“ὃς Πάντα λόφον κτλ.”: the goat-god was naturally at home on the rocky mountains of Arcadia, the chief of which (Lycaeus, Cyllene, Maenalus, Parthenion) were sacred to him. So O. T. 1100 “ὀρεσσιβάτᾳ Πανί”, Aj.595“ὦ Πὰν ἁλίπλαγκτε Κυλλανίας χιονοκτύπου” “πετραίας ἀπὸ δειράδος φάνηθ̓”, Anth. Pal. vi. 32. 3 “Πανὶ φιλοσκοπέλῳ”, ib. 106. 5 “Πὰν βουνῖτα”. See Roscher (Lex. 1383), who thinks that the connexion with the mountains arose from Pan's character as a hunter and also as a shepherd; Arcadians drove their flocks up the mountains as spring approached. In any case, the god of a country like Arcadia must have haunted the mountains.Νιφόεντα: so Aj. l.c., Castorion in Athen. x. 455 A “σὲ τὸν βολαῖς νιφοκτύποις δυσχείμερον” “ναίονθ᾽ ἕδραν, θηρονόμε Πάν, χθόν᾽ Ἀρκάδων”
“κλήσω”.
[9] ἐφελκόμενος: this is certainly sound, and is rightly explained by Gemoll “attracted by,” comparing Thuc.i. 42. 4.“μηδ᾽ . . . τούτῳ ἐφέλκεσθε”. Add the Homeric “αὐτὸς γὰρ ἐφέλκεται ἄνδρα σίδηρος” (Od. 16.294 “, τ” 13), which is hardly less metaphorical; so often in the Anthology (Anth. Pal. vii. 707. 8 “πρός τ᾽ αὐδὴν ἑλκόμενος μεγάλην”, xii. 87. 6 “ἐφελκόμεθα”, xv. 37. 38 “ἕλκομαι”, Anth. Plan. iv. 136 and 139 “ἀντιμεθελκόμενον”, 140, 286, all exx. of the mind); cf. also Lith. 332 “ἐφέλκεται” (middle) and Plat. Soph.265 Hence E. we need not give a physical sense to the verb, with Matthiae, i.e. “drawn by,” “floating on,” for which cf. Dicaearch.i. 29“καὶ γὰρ ὁ Εὔριπος δισσὸν ἔχων τὸν εἴσπλουν ἐφέλκεται τὸν ἔμπορον εἰς τὴν πόλιν”. Baumeister's “ἐφεζόμενος” would not have been corrupted to “ἐφελκόμενος”, and “ῥείθροισιν” cannot be used for “ὄχθῃσιν”, even in late Greek (see Peppmüller p. 6).
For Pan's association with rivers see Roscher (Lex. 1384 f.), who derives the idea from the watering of the flocks in Arcadian streams, comparing Theocr. iv. 24, Verg. Ecl. iii. 96.[11] μηλοσκόπον: Gemoll's correction of the accent is rightly adopted by Roscher; “μηλόσκοπον” could only mean “watched by sheep.” The reference is, of course, to a “σκοπιά” or peak, from which shepherds watch their flocks on the mountain-slopes.
[12] ἀργινόεντα: not for “νιφόεντα” (6), but “bright” in the clear air of Greece; the word is applied to towns in Il. 2.647, 656.
[13] διήλασε: intrans., like “διοιχνεῖ” (10).
[14] ὀΞέα δερκόμενος: cf. Anth. Pal. vi. 16. 1, ib. 109. 9 “Πὰν ὦ σκοπιῆτα”, ib. 107. 1 “ὑλησκοπῳ”, Orph. h. xi. 9 “εὔσκοπε, θηρητήρ”; for Pan “ἀποσκοπῶν” cf. Ital.xiii. 340, and see Roscher die Sagen p. 161, Lex. 1401. So Artemis is “θηροσκόπος” xxvii. 11.
τότε: here and in 19 preferable to “τοτέ”, but in 22 an oxytone accent seems required, with the meaning “anon.” οἶον: the simplest correction of “οἷον”; qualifies “ἕσπερος”, “only at evening,” when the sport is over, tum demum. For “οἶον” = “μόνον” cf. Theog. 29 “γαστέρες οἶον”, Aesch. Ag.136(glossed “μόνον”), and it has been so taken in Il. 9.355; often later, e.g. Theocr. xxv. 199, Apoll. Arg. ii. 634 etc. Of the conjectures, none are graphically possible except Hermann's “οἶος”, “alone”; but Pan is attended by the nymphs; cf. 19.[15] ἄγρης: a certain correction of “ἄκρης”; cf.
of Pan; id. xxv. 87 “ἐκ βοτάνης ἀνιόντα” of sheep; Apoll. Arg. ii. 938 “ἄγρηθεν ὅτ᾽ οὐρανὸν εἰσαναβαίνῃ” (Artemis); id. iii. 69 “θήρης ἐξανιών” (Jason). For Pan as a hunter cf. Hesych. “Ἀγρεύς: ὁ Πὰν παρὰ Ἀθηναίοις”, E. M. 34, 38, so “ἀγρότας” Anth. Pal. vi. 13. 1 and 188. 3, “ἀγρονόμος” ib. 154. 1, “εὔθηρος” ib. 185. 4, “θηρονόμος” Castorion ap. Athen. x. 454 F, “θηρητήρ” Orph. h. xi. 9. Cf. also imag. ii. 11, Arrian cyneg. 35. 3, Paus.viii. 42. 3, Calpurn. 10. 3 f. Hunting was the natural occupation of the semi-bestial Pan or the Centaurs; moreover Pan's chief worshippers, the Arcadians, were themselves great hunters. The images of Pan were beaten with squills by Arcadian boys when the chase was unsuccessful, Theocr. vii. 107. See further Roscher die Sagen p. 154 f., Lex. 1387. δονάκων ὕπο=“δόναξι”; see on xxi. 1. For Pan's connexion with the “σῦριγξ” see Roscher Lex. 1402. The pipes were used by herdsmen in Homeric times; cf. Il. 18.525. μοῦσαν ἀθύρων: the editors quote Apoll. Arg. 4.948 “μολπὴν ἀθύρειν”.
[16] Νήδυμον: for the form see on h. Herm. 241.
[17] ἔαρος Πολυανθέος: apparently a gen. of time, “in flowery spring,” but parallels for an epithet used in this construction are hard to find. Baumeister compares Scut. 153 “Σειρίου ἀζαλέοιο”, explained as temporal by Göttling; but Flach denies this. Examples such as Il. 11.691 “ τῶν προτέρων ἐτέων” are different, as “τῶν προτέρων” defines the time more closely (like “τοῦ ἐπιγιγνομένου χειμῶνος” etc.), and is not a mere epithet. Edgar and Lang construe with “ἐν πετάλοισι” “the leaves of spring,” but this is very doubtful Greek; the adj. “εἰαρινοῖς” would be required as in Il. 2.89, Theog. 279, Op.75, Cypria fr. ii. 2 etc. Köchly marks a lacuna after “ἔαρος”, supplying “πολιοῦ νέον ἱσταμένοιο”
“ὕλης ἑζομένη”. We should perhaps expect “ὥρῃ”, as in Mimnerm. fr. 1 “πολυανθέος ὥρῃ εἴαρος”, Hes. Op.584“θέρεος καματωδέος ὥρῃ”, but Peppmüller's supplement after 17 “ὥρῃ ὄπα προιεῖσα” gives an impossible order of words, with “ἐν πετάλοισι” intervening.[18] ἀχέει: the nearest conjecture to the text, in which the repetition “ἐπιπροχέουσα χέει” can hardly be tolerated. There is, however, some doubt as to the existence of “ἀχέειν”; see on h. Dem. 478. Ruhnken's “ἰαχεῖ” (better “ἰάχει”) is also possible; cf. Anth. Pal. vii. 201. 2 “ἁδεῖαν μέλπων ἐκπροχέεις ἰαχάν” (of a cicala). Gemoll's “ἠχέει” is equally good; the rest of the conjectures are violent.
[19] σφιν: the use as dat. sing. is not Homeric, and has been denied for any Greek; but the present passage cannot be otherwise explained. The dat. sing. is probable, if not certain, in Aesch. Pers.759, O. C. 1490, where Jebb thinks it “unsafe to deny that poetry sometimes admitted the use.” See Brugmann Grundriss ii. p. 822. Pind. Pyth.ix. 116, h. xxx.9 are uncertain.
For Pan and the nymphs see Roscher Lex. 1390 f. (literature), 1420 f. (art).[20] Πυκνά: usually altered to “πύκα”, but the correption is supported by Hes. Op.567“ἀκρο^κνέφαιος”, fr. 138 “ὦ τέκνον— Ζεὺς ἐτέκνωσε πατήρ”, Theocr. xx. 126 “ἄλλῃ δὲ στόμα τύψε πυκνοὶ δ᾽ ἀράβησαν ὀδόντες”, Quintus vii. 15 “πυκνὰ μήδεα ἤδῃ”; so “τε?́χνας” Empedocl. 185, and other exx. in J. H. S. xviii. 30. Cf. Eberhard Metr. Beob. i. p. 31.
μελανύδρῳ: only with “κρήνη” (Il. 9.14 “, Π 3, 160, Φ 257, υ” 158), of the dark colour of deep water.[22] χορῶν requires no alteration; the plural is justified by xxvii. 18 (of Artemis), the genitive by h. Herm. 226 “αἰνὰ μὲν ἔνθεν ὁδοῖο, τὰ δ᾽ αἰνότερ᾽ ἔνθεν ὁδοῖο”, and 357 “ὁδοῦ τὸ μὲν ἔνθα τὸ δ᾽ ἔνθα”. Both sets of adverbs follow “ἕρπων. θορών”, like most of Köchly's emendations, is needless: the aor. part. is inappropriate, and the verb is too violent even for Pan's ungainly motion.
For Pan as a dancer cf. Pind. fr. 99 “χορευτὴν τελεώτατον θεῶν”, Aesch. Pers.448“ὁ φιλόχορος Πάν”, Soph. Aj.696“ὦ θεῶν χοροποἴ ἄναξ”, scolium ap. Athen. xv. 694 D “ὦ Πὰν Ἀρκαδίας μεδέων κλεέννας” “ὀρχηστά”, Orph. h. xi. 9 “σύγχορε νυμφῶν”, Anth. Pal. vi. 32. 2 “εὐσκάρθμῳ”, imag. ii. 11 and 12.[28] οἷόν θ̓, “and for example”; Baumeister compares the formula “ἢ οἵη”, which gave a title to the Hesiodean Catalogue of Women.
ἙρμείηΝ: so “Ἑρμείῃ” 36, but “Ἑρμείας” 40. The hymn-writer may well have used the forms indifferently; cf. “Ἑρμείαο” 1.[29] ἔνΝεπον, following “ὑμνεῦσιν”, must have the force of an aorist; cf. “διέδραμεν, διήλασε” 12, 13, following “διοιχνεῖ” 10. For the imperf. instead of the indefinite aor. see h. Apoll. 5.
[30] Πολυπίδακα, μητέρα μήλων: cf. h. Aphr. 68. For the flocks of Arcadia cf. Bacchyl.xi. 95“Ἀρκαδίαν μηλοτρόφον”, Theocr. xxii. 157 “εὔμηλος”, h. Herm. 2 “πολυμήλου”.
[31] ΚυλληΝίου, “as god of Cyllene.” For the genitive, after “οἱ”, see on h. Dem. 37. The accusative “Κυλλήνιον” is possible, but much weaker, and is a natural alteration of the unfamiliar genitive.
For Hermes “Κυλλήνιος” see on h. Herm. 8, and for the same title of Pan cf. Soph. Aj.695; his cult at Cyllene is attested by Anth. Pal. vi. 96. 3.[32] ὤν: see on h. Apoll. 330. ψαφαρότριχα: the x family, as Gemoll observes, has preserved the strict Ionic form “ψαφερο-”, which is used by Hippocrates according to L. and
[33] θάλε, “waxed,” i.e. became inflamed. The word is frequently applied to the strength of disease in tragedy (see L. and S. ); it is used, as here, of love in verses quoted by Plutarch quaest. conv. 761 B “σὺν γὰρ ἀνδρείᾳ καὶ ὁ λυσιμελης Ἔρως ἐνὶ Χαλκιδέων θάλλει πόλεσιν”, Plat. Symp. 203E “θάλλει καὶ ζῇ” (of Eros personified). Ruhnken's “λάθε” has been generally accepted from its false look of palaeographical probability (Ilgen's “λαβών” for “βαλών” is the only clear case of anagrammatismus in the hymns); but neither “λάθε” nor “ἔλε” is an improvement on the text; the other conjectures are impossible.
ἐΠελθών, “attacking,” more forcible than “ὑπελθών”; Gemoll compares Soph. fr. 607 “ἔρως ἄνδρας ἐπέρχεται”.[34] Νύμφῃ: not elsewhere, apparently, for “daughter”; Roscher's explanation, “bride” (die Sagen p. 368), is hardly possible; the reference is to Dryope, who was the daughter of Dryops, son of Arcas ( Ant. Lib.xxii, cf. Verg. Aen.x. 551). The conjectures “Δρυόπης, Δρυόπῃ” are unlikely. An oak-spirit is appropriate as the mother of Pan, whom the Arcadians called “τὸν τῆς ὕλης κύριον”, Macrob. Sat.i. 22; so Cheiron is the son of Philyra, the lime-nymph ( Theog. 1001), and Pholos, another centaur, is the son of Melia, the ash (see Mannhardt A. W. F. p. 48). Roscher, however, thinks that the genealogy is due to the settlement of the Dryopes in the neighbourhood of Cyllene (see Immerwahr p. 136 f.), so that the legend may be local and Cyllenian.
[35] ἐκ δ᾽ ἐτέλεσσε: the subject is almost certainly Hermes (not Dryope, as Ludwich understands), “he brought the marriage to pass.” Cf. Od. 4.7 “ τοῖσιν δὲ θεοὶ γάμον ἐξετέλειον”, and Od. 20.74 “ τέλος θαλεροῖο γαμοῖο”; cf. h. Dem. 79. The change of subject in “τέκε” presents no difficulty.
ἐΝ μεγάροισιν: Roscher thinks the expression unsuitable to a nymph. But “μέγαρον” is applied to the cave in which the nymph Maia dwells, h. Herm. 146.[36] ἄφαρ, “from his birth.” Baumeister compares Od. 4.85 “ Λιβύην, ὅθι τ᾽ ἄρνες ἄφαρ κεραοὶ τελέθουσιν”. Add, for later Greek,
.
[38] τιθήνΗ, “mother”; for this rare meaning only Colluth. 372 is adduced by Baumeister and Gemoll (add id. 84, 87, 99, 174). But the use may also be defended by “τροφός”=“μήτηρ” in Soph. Aj.849, “τὴν θρέψασαν” for mother-land, in Leocr. § 47. Köchly's “παῖδ᾽ ἀτίθηνον” (after Maneth. iv. 368) is out of the question. Peppmüller thinks that “τιθήνη” is used advisedly to suggest that Dryope in her terror neglected a mother's duty of “nursing” her child.
[40] εἰς χέρα θῆκε: a rather curious expression for “took in his arms.”
[43] The hare is a symbol of Pan, e.g. on coins of Rhegium and Messana (Head Hist. Num. p. 93 and 134). On a coin of the latter city Pan is seated upon a rock caressing a hare (dated by Head 420-396 B.C.). Pan has also the “λαγωβόλον”, Roscher Lex. 1386.
[46] On the close connexion of Pan and Dionysus cf. Anth. Pal. vi. 154 (a dedication to Pan, Bacchus, and the Nymphs), ib. 315 “Πᾶνα φίλον Βρομίοιο”, scolium ap. Athen. (quoted on 22) “Βρομίαις ὀπαδὲ νύμφαις”, Lucian dial. deor. 22. 3 “ὁ Διόνυσος οὐδὲν ἐμοῦ ἄνευ ποιεῖν δύναται, ἀλλὰ ἑταῖρον καὶ θιασώτην πεποίηταί με καὶ ἡγοῦμαι αὐτῷ τοῦ χοροῦ”, Dion. xliii. 10 “Πὰν ἐμός” (of Dionysus), v. ap. Euseb. P. E. v. 6 “χρυσόκερως βλοσυροῖο Διωνύσου θεράπων Πάν” and often. Pan and Dionysus were both “vegetation-spirits,” according to Frazer (G. B. ii. p. 291, etc.); but as Dionysus was not a primitive Arcadian god like Pan, the connexion must have been a later development, due to the wild and orgiastic nature of the Dionysiac cult, which attracted such woodland deities as Pan and the Satyrs.
Περίαλλα: only here in the Homeric poems; once in Pind. Pyth.xi. 8.[47] The derivation from “πᾶς” is given by Plato Crat.408 The Orphic B. identification of Pan with the “κόσμος” (“τὸ πᾶν”) must have been caused by this etymology (Orph. h. xi. 1 “κόσμοιο τὸ σύμπαν”), although the Egyptian god Mendes no doubt aided the conception (Roscher Pan als Allgott p. 56). In a similar spirit Hesiod explains Pandora “ὅτι πάντες . . . δῶρον ἐδώρησαν” ( Op.80). Another tradition made Pan the son of Hermes and Penelope, which may be due to the same etymology (Doric “Πανελόπα”, Mannhardt W. F. K. p. 128); the ancients disagreed whether this Penelope was a nymph or the wife of Odysseus (see Roscher die Sagen p. 368, Lex. 1405). The schol. on Theocr. i. 3 combines the connexion with Penelope and the derivation from “πᾶς”: “υἱὸν Πηνελόπης καὶ πάντων τῶν μνηστήρων, καὶ διὰ τοῦτο λέγεσθαι καὶ Πᾶνα”. The true etymology is generally assumed to be for “Πάων”, from [root ]pa, cf. “πάομαι, ποιμήν”, pasco, Pales etc.; the termination is Arcadian, cf. “Ἀλκμάν, Ἑρμάν, Ποσοιδάν” in that dialect (Roscher Lex. 1405).
[48] ἵλαμαι: so xxi. 5, “ἵληθι” xx. 8, xxiii. 4. For the verb used in taking leave of a deity cf. Theocr. xv. 143, Apoll. Arg. 4.1773, Archer-Hind on Phaed.95A. The alternative “λίσομαι” is taken by Veitch Greek Verbs s. v. as a future; however, we have the variant “λίτομαι λίσομαι” in Anth. Pal. v. 164. “λίτομαι” occurs in xvi. 5.