Hesiod, THE THEOGONY
-(ll. 1-25) From the Heliconian Muses let us begin to sing, who hold the great and holy mount of Helicon, and dance on soft feet about the deep-blue spring and the altar of the almighty son of Cronos, and, when they have washed their tender bodies in Permessus or in the Horse's Spring or Olmeius, make their fair, lovely dances upon highest Helicon and move with vigorous feet.
Thence they arise and go abroad by night, veiled in thick mist, and utter their song with lovely voice, praising Zeus the aegis-holder and queenly Hera of Argos who walks on golden sandals and the daughter of Zeus the aegis-holder bright-eyed Athene, and Phoebus Apollo, and Artemis who delights in arrows, and Poseidon the earth-holder who shakes the earth, and reverend Themis and quick-glancing (coquettishness) Aphrodite, and Hebe with the crown of gold, and fair Dione, Leto, Iapetus, and Cronos the crafty counsellor, Eos and great Helius and bright Selene, Earth too, and great Oceanus, and dark Night, and the holy race of all the other deathless ones that are for ever.
Crafty counsellor is:
-Angkulo-mêtês (Boeot. ankoulomeitas Corinn.Supp.1.13), o, mêtis
A. crooked of counsel, epith. of Kronos. Il.2.205 , Od.21.415, al., Hes.Th.18, etc.; of Prometheus, ib. 546, Op.48.
-Od.21.415 Homer Odyssey 21: Then glad at heart was the much-enduring, goodly Odysseus
that the son of crooked-counselling Cronos sent him an omen, and he took up a swift arrow, which lay by him on the table, bare, but the others were stored within the hollow quiver, even those of which the Achaeans were soon to taste. This he took, and laid upon the bridge of the bow, and drew the bow-string and the notched arrow even from the chair where he sat, and let fly the shaft with sure aim, and did not miss the end of the handle of one of the axes, but clean through and out at the end passed the arrow weighted with bronze. But he spoke to Telemachus, saying: “Telemachus, the stranger that sits in thy halls brings no shame upon thee, nor in any wise did I miss the mark, or labour long in stringing the bow; still is my strength unbroken--not as the wooers scornfully taunt me. But now it is time that supper too be made ready for the Achaeans, while yet there is light, and thereafter must yet other sport be made with song and with the lyre; for these things are the accompaniments of a feast.” He spoke, and made a sign with his brows, and Telemachus, the dear son of divine Odysseus, girt about him his sharp sword, and took his spear in his grasp, and stood by the chair at his father's side, armed with gleaming bronze.
-"Cronus also spelled CRONOS, OR KRONOS, in ancient Greek religion, male deity who was worshiped by the pre-Hellenic population of Greece but probably was not widely worshiped by the Greeks themselves; he was later identified with the Roman god Saturn. Cronus' functions were connected with agriculture; in Attica his festival, the Kronia, celebrated the harvest and resembled the Saturnalia.
In art he was depicted as an old man holding an implement, probably originally a sickle but interpreted as a harpe, or curved sword.
"In Greek mythology Cronus was the son of Uranus (Heaven) and Gaea (Earth), being the youngest of the 12 Titans. On the advice of his mother he castrated his father with a harpe, thus separating Heaven from Earth.
He now became the king of the Titans, and took for his consort his sister Rhea; she bore by him Hestia, Demeter, Hera, Hades, and Poseidon, all of whom he swallowed because his own parents had warned that he would be overthrown by his own child.
When Zeus was born, however, Rhea hid him in Crete and tricked Cronus into swallowing a stone instead. Zeus grew up, forced Cronus to disgorge his brothers and sisters, waged war on Cronus, and was victorious. After his defeat by Zeus, Cronus became, according to different versions of his story, either a prisoner in Tartarus or king of the Golden Age."
And one day they taught Hesiod glorious song while he was shepherding his lambs under holy Helicon, and this word first the goddesses said to me -- the Muses of Olympus, daughters of Zeus who holds the aegis:
(ll. 26-28) `Shepherds of the wilderness, wretched things of shame, mere bellies,
............we know how to speak many false things as though they were true;
............but we know, when we will, to utter true things.'Similar to the Sophia-Zoe legends, they allowed the little "jehovah" to move up a step or to because he performed the singing well. Once in a more elevated "heaven" he knew that he had to form musical bands to worship. Worship whom? Why, worship the Mother-Daughter themselves. See Hypostasis of the Archons and The Origin of the world.
Matt 16:4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
G3428 moichalis moy-khal-is' A prolonged form of the feminine of G3432 ; an adulteress (literally or figuratively): adulteress (-ous, -y).
G3432 moichos moy-khos' Perhaps a primary word; a (male) paramour; figuratively apostate: adulterer.
The MUSES were the:
-Tettix , cicala, Cicada plebeia or allied species, a winged insect fond of basking on trees, when the male makes a chirping or clicking noise by means of certain drums or 'tymbals' underneath the wings, This noise is freq. used as a simile for sweet sounds, Plato calls them hoi Mousôn prophêtai, but they also became a prov. for garrulity, lalein tettix Aristopho10.7 : t. polloi ginomenoi nosôdes to etos -sêmainousi Thphr.Sign.54 . They were thought to sing continually without food or drink, Ar.Nu. 1360, Pl.Phdr.259c; or on a diet of air and dew,
-Prophetes A. one who speaks for a god and interprets his will to man, Dios p. interpreter, expounder of the will of Zeus, of Tiresias, Pi.N.1.60; Bakkhou p., perh. of Orpheus, E.Rh.972; [Dionusou p., of the Bacchae, Id.Ba.551 (lyr.); Nēreōs p., of Glaucus, Id.Or.364; esp. of the Delphic Apollo, “Dios p. esti Loxias patros” A.Eu.19; of the minister and interpreter at Delphi, Hdt.8.36,37; at the Ptoön, ib. 135, IG7.4135.13 (ii B.C.); cf. prophētis.
-Plat. Tim. 72a wherein they are significant and for whom they portend evil or good in the future, the past, or the present. But it is not the task of him who has been in a state of frenzy, and still continues therein, to judge the apparitions and voices seen or uttered by himself; for it was well said of old that to do and to know one's own and oneself belongs only to him who is sound of mind. Wherefore also it is customary to set the tribe of prophets1 to pass judgement
1 Cf. Laws871 C, Eurip.Ion413 ff.
-Plat. Phaedrus 262d the two discourses contain an example of the way in which one who knows the truth may lead his hearers on with sportive words; and I, Phaedrus, think the divinities of the place are the cause thereof; and perhaps too, the prophets of the Muses, who are singing above our heads, may have granted this boon to us by inspiration; at any rate, I possess no art of speaking.
Phaedrus So be it; only make your meaning clear.
Socrates Read me the beginning of Lysias' discourse.
-Pind. N. 9 Peace loves the symposium, and new-flourishing victory is fostered by soft song, and the voice becomes bold beside the mixing-bowl.  Let someone mix the wine now, the sweet forerunner of victory-song, and dispense the powerful son of the vine in those silver goblets which once Chromius' horses won for him and sent from holy Sicyon together with the duly twined garlands of Leto's son. Father Zeus, I pray that I may celebrate this excellence by the favor of the Graces, and excel many poets in honoring victory with my verses,  throwing my shaft nearest of all to the mark of the Muses.
-Theros Summer fruits-Prospaizō 2. abs., sport, jest, “p. en logois”
II. c. acc., theous p. sing to the gods, sing in their praise or honour, Pl.Epin.980b: c. dupl. acc., humnon prosepaisamen . . ton . . Erōta sang a hymn in praise of Eros, Id.Phdr.265c.
And this is the SIGN they seek after rather than seeking God in His Word.
G4592 semeion say-mi'-on Neuter of a presumed derivative of the base of G4591 ; an indication, especially ceremonially or supernaturally: miracle, sign, token, wonder.
G4591 sïmaino say-mah'ee-no Fromsema (a mark; of uncertain derivation); to indicate:..signify.
(ll. 29-35) So said the ready-voiced daughters of great Zeus,
and they plucked and gave me a rod,
a shoot of sturdy laurel, a marvellous thing,
and breathed into me a divine voice
to celebrate things that shall be and things there were aforetime;
and they bade me sing of the race of the blessed gods that are eternally,
but ever to sing of themselves both first and last.
laurel B. (Sc. corona.) A laurel crown or garland, laurel branch, as the ornament of Apollo, of poets, of ancestral images, of generals enjoying a triumph, and of letters containing news of a victory:
But why all this about oak or stone? (A proverbial saying meaning, `why enlarge on irrelevant topics?)
-Drep-ô , -pluck, anthea h.Cer.425 , Hdt.2.92, cf. E.El.778, Ion889 (lyr.); kasiên Hdt.3.110 : metaph., gain possession or enjoyment of, d. timan, hêban, Pi.P.1.49, 6.48, etc.; drapôn euzôas aôton ib. 4.130; d. koruphas aretan apo Id.O.1.13 ; sophias karpon d. Id.Fr.209 ; leimôna Mousôn d., of a poet, Ar.Ra.1300.
hêdusmata para tês poiêtikês Mousês
Sturdy: Ozos = a bough, branch, twig, shoot
When Jesus sent the Disciples out, He made sure that they had no wealth and no symbols of magical singing:
Mt 10:10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.
The STAVES were means of getting money. Based on the use of the word it means NOT to use magic or music as ways to gain money.G4464 ῥάβδος rhabdos hrab'-dos From the base of G4474 ; a stick or wand (as a cudgel, a cane or a baton of royalty):--rod, sceptre, staff.
-Rhabos , hê, A. rod, wand, Hom. (v. infr.), etc.; lighter than the baktêria or walking-stick, X.Eq.11.4 (but = baktêria, Ev.Matt.10.10, al.). --Special uses:
G4464 rhabdos hrab'-dos From the base of G4474 ; a stick or wand (as a cudgel, a cane or a baton of royalty):rod, sceptre, staff.
G4474 rhapizo hrap-id'-zo From a derivative of rhepo, a primary word, (to let fall, "rap"); to slap (with the palm of the hand): smite (with the palm of the hand). Compare G5180 .
Rhabos: 1. magic wand, as that of Circe, Od.10.238, 319, etc.; that with which Athena touched Odysseus, to restore his youthful appearance, chruseiêi rhabdôi epemassato 16.172 ; that with which Hermes overpowers the senses of man, Il.24.343; that with which Hades rules the ghosts, Pi.O.9.33; divining-rod, Hdt.4.67.
-Od.10.212 Homer, Odyssey 10. So he set out, and with him went two-and-twenty comrades, all weeping; and they left us behind, lamenting.  Within the forest glades they found the house of Circe, built of polished stone in a place of wide outlook,1 and round about it were mountain wolves and lions, whom Circe herself had bewitched; for she gave them evil drugs. Yet these beasts did not rush upon my men,  but pranced about them fawningly, wagging their long tails. And as when hounds fawn around their master as he comes from a feast, for he ever brings them bits to soothe their temper, so about them fawned the stout-clawed wolves and lions; but they were seized with fear, as they saw the dread monsters. [Theron, The, goddess]
-Ores-teros , a, on, poet. for oreinos, epith. of a snake, Il.22.93 ; of wolves and lions, Od.10.212 ;
-Hom. Od. 10.208 So he set out, and with him went two-and-twenty comrades, all weeping; and they left us behind, lamenting.
Within the forest glades they found the house of Circe, built of polished stone in a place of wide outlook, and round about it were mountain wolves and lions, whom Circe herself had bewitched; for she gave them evil drugs. Yet these beasts did not rush upon my men, but pranced about them fawningly, wagging their long tails. And as when hounds fawn around their master as he comes from a feast, for he ever brings them bits to soothe their temper, so about them fawned the stout-clawed wolves and lions; but they were seized with fear, as they saw the dread monsters. So they stood in the gateway of the fair-tressed goddess, and within they heard Circe singing with sweet voice, as she went to and fro before a great imperishable web, such as is the handiwork of goddesses, finely-woven and beautiful, and glorious.
-Kuôn 3. of the Cynics, areskei toutois kunôn
Pan is the kuôn of Cybele, Pi.Fr.96: Pythag., Persephonês kunes, of the planets, Arist. Fr.196: so Com., Hêphaistou k., of sparks, Alex.149.16; of various mythical beings, as Cerberus, k. Aïdao Il.8.368 , cf. Od.11.623, X. An.6.2.2; Harpies, A.R.2.289; of Hecate, in Mithraic worship, Porph.Abst.4.16; of the Bakchai, Lussas k. E.Ba.977 (lyr.); Lernas k., of the hydra, Id.HF420 (lyr.); of a great fish, Tritônos k. Lyc. 34.
 So they stood in the gateway of the fair-tressed goddess, and within they heard Circe singing with sweet voice, as she went to and fro before a great imperishable web, such as is the handiwork of goddesses, finely-woven and beautiful, and glorious. [Muthos, word, speech poetry, rhetoric]
-Baktêr-ia , hê,A. staff, cane, Ar.Ach.682, Th.8.84, Lys.24.12, X.Eq.11.4, etc.; sukinê b., = s. epikouria (q.v.), Alciphr.1.39, Macar.7.83.
II. wand, as a badge of office, carried by dikastai, D.18.210; ho labôn tên b. badizei eis to dikastêrion to homochrôn têi b. Arist.Ath.65.2 . (Cf. Lat. baculum, imbcillus, OIr. bacc 'crook, curved stick'.)
(ll. 36-52) Come thou, let us begin with the Muses who gladden the great spirit of their father Zeus in Olympus with their songs, telling of things that are and that shall be and that were aforetime with consenting voice.
Unwearying flows the sweet sound from their lips, and the house of their father Zeus the loud-thunderer is glad at the lily-like voice of the goddesses as it spread abroad, and the peaks of snowy Olympus resound, and the homes of the immortals.
And they uttering their immortal voice, celebrate in song first of all the reverend race of the gods from the beginning, those whom Earth and wide Heaven begot, and the gods sprung of these, givers of good things.
Then, next, the goddesses sing of Zeus, the father of gods and men, as they begin and end their strain, how much he is the most excellent among the gods and supreme in power. And again, they chant the race of menand strong giants, and gladden the heart of Zeus within Olympus, -- the Olympian Muses, daughters of Zeus the aegis-holder.
(ll. 53-74) Them in Pieria did Mnemosyne (Memory), who reigns over the hills of Eleuther, bear of union with the father, the son of Cronos, a forgetting of ills and a rest from sorrow. For nine nights did wise Zeus lie with her, entering her holy bed remote from the immortals. And when a year was passed and the seasons came round as the months waned, and many days were accomplished,
she bare nine daughters, all of one mind,
whose hearts are set upon song and their spirit free from care,
a little way from the topmost peak of snowy Olympus.
There are their bright dancing-places and beautiful homes, and beside them the Graces and Himerus (Desire) live in delight. And they, uttering through their lips a lovely voice, sing the laws of all and the goodly ways of the immortals, uttering their lovely voice.
Then went they to Olympus, delighting in their sweet voice, with heavenly song, and the dark earth resounded about them as they chanted, and a lovely sound rose up beneath their feet as they went to their father.
And he was reigning in heaven, himself holding the lightning and glowing thunderbolt, when he had overcome by might his father Cronos; and he distributed fairly to the immortals their portions and declared their privileges.
(ll. 75-103) These things, then, the Muses sang who dwell on Olympus, nine daughters begotten by great Zeus, Cleio and Euterpe, Thaleia, Melpomene and Terpsichore, and Erato and Polyhymnia and Urania and Calliope (`She of the noble voice': Calliope is queen of Epic poetry.), who is the chiefest of them all,
for she attends on worshipful princes:
whomsoever of heaven-nourished princes the daughters of great Zeus honour,
........and behold him at his birth,
........they pour sweet dew upon his tongue,
........and from his lips flow gracious words.
Mnemosyne: Traditionally, after the Olympians defeated the Titans, they asked Zeus to create divinities who were capable of celebrating their victory. Zeus then went to Pieria and stayed with Mnemosyne nine consecutive nights, after which she gave birth to the Muses.
- Calliope: Muse of heroic or epic poetry (often holding a writing tablet).
- Clio: Muse of history (often holding a scroll).
- Erato: Muse of lyric and love poetry (often playing a lyre).
- Euterpe: Muse of music or flutes (often playing flutes).
- Melpomene: Muse of tragedy (often holding a tragic mask).
- Polymnia: Muse of sacred poetry or of the mimic art (often shown with a pensive look).
- Terpsichore: Muse of dancing and choral song (often shown dancing and holding a lyre).
- Thalia: Muse of comedy (often holding a comic mask).
- Urania: Muse of astronomy (often holding a globe).
aipsa ke kai mega neikos epistamenôs katepausen:
touneka gar basilêes echephrones, houneka laois
blaptomenois agorêphi metatropa erga teleusi
rhêidiôs, malakoisi paraiphamenoi epeessin.
erchomenon d' an' agôna theon hôs hilaskontai
All the people look towards him while he settles causes with true judgements: and he, speaking surely,
would soon make wise end even of a great quarrel; for therefore are there princes wise in heart,
........ because when the people are being misguided in their assembly,
........ they set right the matter again with ease,Luke 7:31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?
Lu.7:32 They are like unto children sitting in the marketplace, [Agora] and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.
Misguided -blaptô , fut. II. of the mind, distract, pervert, mislead, of the gods, ton de tis athanatôn blapse phrenas Od.14.178
persuading them with gentle words.
Luke 7:24 And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?
Luke 7:25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings courts.Luke 7:26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.
G3120 malakos mal-ak-os' Of uncertain affinity; soft, that is, fine (clothing); figuratively a catamite: effeminate, soft.
G5172 truphe troo-fay' From thrupte (to break up or [figuratively] enfeeble, especially the mind and body by indulgence); effeminacy, that is, luxury or debauchery: delicately, riot.
Luke 7:27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
Luke 7:28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.
-Malakos , d. = pathêtikos e. of music, soft, effeminate, m. harmoniai Pl.R.398e , 411a, cf. Arist.Pol.1290a28; tuned to a low pitch, opp. suntonos, chrôma m. Cleonid.Harm.7 , etc.
-Paraphêmi , poet. paraiphêmi and parphêmi ,
A. speak gently to, advise, mêtri d' egô paraphêmi Il.1.577 :--Med., persuade, appease, mnêstêras malakois epeessi parphasthai Od.16.287 , 19.6 ; tin' allon parphamenos epeessin apotrepseis polemoio Il.12.249 , cf. Od.2.189 ; malakoisi paraiphamenoi epeessin Hes.Th.90 , cf. Parm.1.15.
2. freq. with collat. notion of deceit, speak deceitfully or insincerely, parphamen horkon, logon, Pi. O.7.66, P.9.43 :--Med., polla min parphamena beguiling him, Id.N.5.32.
-Mnêstêr I. a wooer, suitor
And when he passes through a gathering, [ageiro] they greet him as a god with gentle reverence,
and he is conspicuous amongst the assembled:
such is the holy gift of the Muses to men.
For it is through the Muses and far-shooting [Apollo]
that there are singers and harpers upon the earth;
but princes are of Zeus, and happy is he whom the Muses love:
sweet flows speech from his mouth.Mousikê [sc. technê] Named in Homer, Odyssey
Rev 18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.
Rev 18: 21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
Rev 18: 22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
I. any art over which the Muses presided, esp. music or lyric poetry, Hdt., attic gumnastikê
mousizô 1 [mousa] [only in pres.] to sing of, chant
Words With Similar Definitions Greek1: phormizô 2: epipsallô 3: magadizô 4: athurô 5: melpô Latin1: cantito 2: praecino 3: psallo 4: decanto 5:
Antiluros , on, A. responsive to the lyre or like that of the lyre (Sch.), kanacha, of the flute, S.Tr.643.
-Mousa 1 I. the Muse, in pl. the Muses, goddesses of song, music, poetry, dancing, the drama, and all fine arts, Hom.: the names of the nine were Clio, Euterpe, Thalia, Melpomene, Terpsichore, Erato, Polymnia or Polyhymnia, Urania, and Calliope, Hes.,
For though a man have sorrow and grief in his newly-troubled soul and live in dread because his heart is distressed, yet,
when a singer, the servant of the Muses,
chants the glorious deeds of men of old and the blessed gods who inhabit Olympus,
at once he forgets his heaviness and
remembers not his sorrows at all;
but the gifts of the goddesses soon turn him away from these.
(ll. 104-115) Hail, children of Zeus! Grant lovely song and celebrate the holy race of the deathless gods who are for ever, those that were born of Earth and starry Heaven and gloomy Night and them that briny Sea did rear.
Tell how at the first gods an dearth came to be, and rivers, and the boundless sea with its raging swell, and the gleaming stars, and the wide heaven above, and the gods who were born of them, givers of good things, and how they divided their wealth, and how they shared their honours amongst them, and also how at the first they took many-folded Olympus.
These things declare to me from the beginning,
ye Muses who dwell in the house of Olympus,
and tell me which of them first came to be.
(ll. 116-138) Verily at the first Chaos came to be, but next wide-bosomed Earth, the ever-sure foundations of all (Earth, in the cosmology of Hesiod, is a disk surrounded by the river Oceanus and floating upon a waste of waters. It is called the foundation of all (the qualification `the deathless ones...' etc. is an interpolation), because not only trees, men, and animals, but even the hills and seas (ll. 129, 131) are supported by it.)
the deathless ones who hold the peaks of snowy Olympus,
..........and dim Tartarus in the depth of the wide-pathed Earth,
"The original EROS, one of the oldest of the androgynous Greek gods, was not some mischievous boy shooting his toy bow and arrows at the grown-ups on Valentine's Day, but an awe-inspiring universal force, which, as the Greek Hesiod said,
and Eros (Love), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them.
From Chaos came forth Erebus and black Night; but of Night were born Aether
(Aether is the bright, untainted upper atmosphere,
as distinguished from Aer, the lower atmosphere of the earth.)
and Day, whom she conceived and bare from union in love with Erebus.
And Earth first bare starry Heaven, equal to herself, to cover her on every side, and to beam ever-sure abiding-place for the blessed gods. And she brought forth long Hills, graceful haunts of the goddess-Nymphs who dwell amongst the glens of the hills. She bare also the fruitless deep with his raging swell, Pontus, without sweet union of love. But afterwards she lay with Heaven and bare deep-swirling Oceanus, Coeus and Crius and Hyperion and Iapetus, Theia and Rhea, Themisand Mnemosyne and gold-crowned Phoebe and lovely Tethys.
After them was born Cronos the wily, youngest and most terrible of her children, and he hated his lusty sire.
(ll. 139-146) And again, she bare the Cyclopes, overbearing in spirit, Brontes, and Steropes and stubborn-hearted Arges (Brontes is the Thunderer; Steropes, the Lightener; and Arges, the Vivid One.), who gave Zeus the thunder and made the thunderbolt: in all else they were like the gods, but one eye only was set in the midst of their fore-heads. And they were surnamed Cyclopes (Orb-eyed) because one orbed eye was set in their foreheads. Strength and might and craft were in their works.
(ll. 147-163) And again, three other sons were born of Earth and Heaven, great and doughty beyond telling, Cottus and Briareos and Gyes, presumptuous children. From their shoulders sprang an hundred arms, not to be approached, and each had fifty heads upon his shoulders on their strong limbs, and irresistible was the stubborn strength that was in their great forms. For of all the children that were born of Earth and Heaven, these were the most terrible, and they were hated by their own father from the first.
And he used to hide them all away in a secret place of Earth so soon as each was born, and would not suffer them to come up into the light: and Heaven rejoiced in his evil doing. But vast Earth groaned within, being straitened, and she made the element of grey flint and shaped a great sickle, and told her plan to her dear sons. And she spoke, cheering them, while she was vexed in her dear heart:
(ll. 164-166) `My children, gotten of a sinful father, if you will obey me, we should punish the vile outrage of your father; for he first thought of doing shameful things.'
(ll. 167-169) So she said; but fear seized them all, and none of them uttered a word. But great Cronos the wily took courage and answered his dear mother:
(ll. 170-172) `Mother, I will undertake to do this deed, for Ireverence not our father of evil name, for he first thought of doing shameful things.'
(ll. 173-175) So he said: and vast Earth rejoiced greatly in spirit, and set and hid him in an ambush, and put in his hands a jagged sickle, and revealed to him the whole plot.
(ll. 176-206) And Heaven came, bringing on night and longing for love, and he lay about Earth spreading himself full upon her (The myth accounts for the separation of Heaven and Earth. In Egyptian cosmology Nut (the Sky) is thrust and held apart from her brother Geb (the Earth) by their father Shu, who corresponds to the Greek Atlas.).
Then the son from his ambush stretched forth his left hand and in his right took the great long sickle with jagged teeth, and swiftly lopped off his own father's members and cast them away to fall behind him. And not vainly did they fall from his hand; for all the bloody drops that gushed forth Earth received, and as the seasons moved round she bare the strong Erinyes and the great Giants with gleaming armour, holding long spears in their hands and the Nymphs whom they call Meliae (Nymphs of the ash-trees, as Dryads are nymphs of the oak- trees. Cp. note on "Works and Days", l. 145.) all over the boundless earth. And so soon as he had cut off the members with flint and cast them from the land into the surging sea, they were swept away over the main a long time: and a white foam spread around them from the immortal flesh, and in it there grew a maiden.
First she drew near holy Cythera, and from there, afterwards, she came to sea-girt Cyprus, and came forth an awful and lovely goddess, and grass grew up about her beneath her shapely feet. Her gods and men call Aphrodite, and the foam-born goddess and rich-crowned Cytherea, because she grew amid the foam, and Cytherea because she reached Cythera, and Cyprogenes because she was born in billowy Cyprus, and Philommedes (`Member-loving': the title is perhaps only a perversion of the regular PHILOMEIDES (laughter-loving).) because sprang from the members.
And with her went Eros, and comely Desire followed her at her birth at the first and as she went into the assembly of the gods. This honour she has from the beginning, and this is the portion allotted to her amongst men and undying gods, --
the whisperings of maidens and smiles and deceits with sweet delight and love and graciousness.
(ll. 207-210) But these sons whom be begot himself great Heaven used to call Titans (Strainers) in reproach,
for he said that they strained and
did presumptuously a fearful deed,
and that vengeance for it would come afterwards.
(ll. 211-225) And Night bare hateful Doom and black Fate and Death, and she bare Sleep and the tribe of Dreams. And again the goddess murky Night, though she lay with none, bare Blame and painful Woe, and the Hesperides who guard the rich, golden apples and the trees bearing fruit beyond glorious Ocean. Also she bare the Destinies and ruthless avenging Fates, Clotho and Lachesis and Atropos
(Cletho (the Spinner) is she who spins the thread of man's life; Lachesis (the Disposer of Lots) assigns to each man his destiny; Atropos (She who cannot be turned) is the `Fury with the abhorred shears.'), who give men at their birth both evil and good to have,
and they pursue the transgressions of men and of gods: and these goddesses never cease from their dread anger until they punish the sinner with a sore penalty. Also deadly Night bare Nemesis (Indignation) to afflict mortal men, and after her, Deceit and Friendship and hateful Age and hard-hearted Strife.
(ll. 226-232) But abhorred Strife bare painful Toil and Forgetfulness and Famine and tearful Sorrows, Fightings also, Battles, Murders, Manslaughters, Quarrels, Lying Words, Disputes, Lawlessness and Ruin, all of one nature, and Oath who most troubles men upon earth when anyone wilfully swears a false oath.
(ll. 233-239) And Sea begat Nereus, the eldest of his children, who is true and lies not: and men call him the Old Man because he is trusty and gentle and does not forget the laws of righteousness, but thinks just and kindly thoughts. And yet again he got great Thaumas and proud Phoreys, being mated with Earth, and fair-cheeked Ceto and Eurybia who has a heart of flint within her.
(ll. 240-264) And of Nereus and rich-haired Doris, daughter of Ocean the perfect river, were born children (Many of the names which follow express various qualities or aspects of the sea: thus Galene is `Calm', Cymothoe is the`Wave-swift', Pherusa and Dynamene are `She who speeds (ships)' and `She who has power'.), passing lovely amongst goddesses, Ploto, Eucrante, Sao, and Amphitrite, and Eudora, and Thetis, Galene and Glauce, Cymothoe, Speo, Thoe and lovely Halie, and Pasithea, and Erato, and rosy-armed Eunice, and gracious Melite, and Eulimene, and Agaue, Doto, Proto, Pherusa, and Dynamene, and Nisaea, and Actaea, and Protomedea, Doris, Panopea, and comely Galatea, and lovely Hippothoe, and rosy-armed Hipponoe, and Cymodoce who with Cymatolege (The `Wave-receiver' and the `Wave-stiller'.) and Amphitrite easily calms the waves upon the misty sea and the blasts of raging winds, and Cymo, and Eione, and rich-crowned Alimede, and Glauconome, fond of laughter, and Pontoporea, Leagore, Euagore, and Laomedea, and Polynoe, and Autonoe, and Lysianassa, and Euarne, lovely of shape and without blemish of form, and Psamathe of charming figure and divine Menippe, Neso, Eupompe, Themisto, Pronoe, and Nemertes (`The Unerring' or `Truthful'; cp. l. 235) who has the nature of her deathless father. These fifty daughters sprang from blameless Nereus, skilled in excellent crafts.
(ll. 265-269) And Thaumas wedded Electra the daughter of deep-flowing Ocean, and she bare him swift Iris and the long-haired Harpies, Aello (Storm-swift) and Ocypetes (Swift-flier) who on their swift wings keep pace with the blasts of the winds and the birds; for quick as time they dart along.
(ll 270-294) And again, Ceto bare to Phoreys the fair-cheeked Graiae, sisters grey from their birth: and both deathless gods and men who walk on earth call them Graiae, Pemphredo well-clad, and saffron-robed Enyo, and the Gorgons who dwell beyond glorious Ocean in the frontier land towards Night where are the clear-voiced Hesperides, Sthenno, and Euryale, and Medusa who suffered a woeful fate: she was mortal, but the two were undying and grew not old. With her lay the Dark-haired One (Poseidon.) in a soft meadow amid spring flowers. And when Perseus cut off her head, there sprang forth great Chrysaor and the horse Pegasus who is so called because he was born near the springs (pegae) of Ocean; and that other, because he held a golden blade (aor) in his hands. Now Pegasus flew away and left the earth, the mother of flocks, and came to the deathless gods: and he dwells in the house of Zeus and brings to wise Zeus the thunder and lightning.
But Chrysaor was joined in love to Callirrhoe, the daughter of glorious Ocean, and begot three-headed Geryones. Him mighty Heracles slew in sea-girt Erythea by his shambling oxen on that day when he drove the wide-browed oxen to holy Tiryns, and had crossed the ford of Ocean and killed Orthus and Eurytion the herdsman in the dim stead out beyond glorious Ocean.
CALLIRRHOE (KoAArfi?). 1. A daughter of Oceanus, who was the mother of Geryones and Echidna by Chrysaor. (Hesiod, Theog. 351, 981 ; Apollod. ii. 5. § 10.) By Neilus she was the mother of Chione, and by Poseidon of Minyas. (Serv. ad Aen. iv. 250 ; Tzetz. ad Lycopli. 686.)
2. A daughter of Achelous and wife of Alcmaeon, whom she induced to procure her the peplus and necklace of Harmonia, by which she caused her husband's death. [alcmaeon.] Callirrhoe then requested Zeus, with whom she lived in close intimacy, to grant that her sons by Alcmaeon might grow up to manhood at once, in order that they might be able to avenge the death of their father. Zeus granted the request, and Amphoterus and Acarnan killed the murderers of their father, the sons of Phegeus, at Delphi, and afterwards Phe-geus himself also. (Apollod. iii. 7. § 6.)
even the goddess fierce Echidna who is half a nymph with glancing eyes and fair cheeks, and half again a huge snake, great and awful, with speckled skin, eating raw flesh beneath the secret parts of the holy earth.
And there she has a cave deep down under a hollow rock far from the deathless gods and mortal men. There, then, did the gods appoint her a glorious house to dwell in: and she keeps guard in Arima beneath the earth, grim Echidna, a nymph who dies not nor grows old all her days.
Echidna (Greek: "Snake"), monster of Greek mythology, half-woman, half-serpent. Her parents were either the sea deities Phorcys and Ceto or Chrysaor, the monstrous son of Medusa, and Callirrhoë, the daughter of Oceanus. Among Echidna's progeny, by the 100-headed Typhon, were Ladon (the dragon who protected the Golden Apples of the Hesperides), the dragon who protected the Golden Fleece, the Hydra, the goatlike Chimera, and the infernal hounds Orthus and Cerberus. The Sphinx and the Nemean lion, both sired by Orthus, were also among her offspring.
(ll. 306-332) Men say that Typhaon the terrible, outrageous and lawless, was joined in love to her, the maid with glancing eyes.
Typhon also spelled TYPHAON, OR TYPHOEUS, in Greek mythology, youngest son of Gaea (Earth) and Tartarus (of the nether world). He was described as a grisly monster with a hundred dragons' heads who was conquered and cast into the underworld by Zeus. In other accounts, he was confined in the land of the Arimi in Cilicia or under Mount Etna or in other volcanic regions, where he was the cause of eruptions. Typhon was thus the personification of volcanic forces. Among his children by his wife, Echidna, were Cerberus, the three-headed hound of hell, the multiheaded Lernean Hydra, and the Chimera. He was also the father of dangerous winds (typhoons), and by later writers he was identified with the Egyptian god Seth.
Ophis: metaph., ptênon argêstên ophin, of an arrow, A.Eu.181.
So she conceived and brought forth fierce offspring; first she bare Orthus the hound of Geryones, and then again she bare a second, a monster not to be overcome and that may not be described, Cerberus who eats raw flesh, the brazen-voiced hound of Hades, fifty-headed, relentless and strong.
Louvre F 204 Side A: Kerberos Photograph by Maria Daniels, courtesy of the Musée du Louvre Tuffs
And again she bore a third, the evil-minded Hydra of Lerna, whom the goddess, white-armed Hera nourished, being angry beyond measure with the mighty Heracles. And her Heracles, the son of Zeus, of the house of Amphitryon, together with warlike Iolaus, destroyed with the unpitying sword through the plans of Athene the spoil-driver. She was the mother of Chimaera who breathed raging fire, a creature fearful, great, swift-footed and strong, who had three heads, one of a grim-eyed lion; in her hinder part, a dragon; and in her middle, a goat, breathing forth a fearful blast of blazing fire. Her did Pegasus and noble Bellerophon slay; but Echidnawas subject in love to Orthus and brought forth the deadly Sphinx which destroyed the Cadmeans, and the Nemean lion, which Hera, the good wife of Zeus, brought up and made to haunt the hills of Nemea, a plague to men. There he preyed upon the tribes of her own people and had power over Tretus of Nemea and Apesas: yet the strength of stout Heracles overcame him.
Chimera, Etruscan bronze sculpture from Arezzo, Italy, 5th-4th century BC. In the Archeological Museum, Florence. Height 80 cm. A.K.G., Berlin/SuperStock. In Greek mythology, a fire-breathing female monster resembling a lion in the forepart, a goat in the middle, and a dragon behind. She devastated Caria and Lycia until she was slain by Bellerophon. In art the Chimera is usually represented as a lion with a goat's head in the middle of its back. The word is now used generally to denote a fantastic idea or figment of the imagination.
(ll. 333-336) And Ceto was joined in love to Phorcys and bare her youngest, the awful snake who guards the apples all of gold in the secret places of the dark earth at its great bounds. This is the offspring of Ceto and Phoreys.
(ll. 334-345) And Tethys bare to Ocean eddying rivers, Nilus, and Alpheus, and deep-swirling Eridanus, Strymon, and Meander, and the fair stream of Ister, and Phasis, and Rhesus, and the silver eddies of Achelous, Nessus, and Rhodius, Haliacmon, and Heptaporus, Granicus, and Aesepus, and holy Simois, and Peneus, and Hermus, and Caicus fair stream, and great Sangarius, Ladon, Parthenius, Euenus, Ardescus, and divine Scamander.
(ll. 346-370) Also she brought forth a holy company of daughters (Poseidon.) who with the lord Apollo and the Rivers have youths in their keeping -- to this charge Zeus appointed them -- Peitho, and Admete, and Ianthe, and Electra, and Doris, and Prymno, and Urania divine in form, Hippo, Clymene, Rhodea, and Callirrhoe, Zeuxo and Clytie, and Idyia, and Pasithoe, Plexaura, and Galaxaura, and lovely Dione, Melobosis and Thoe and handsome Polydora, Cerceis lovely of form, and soft eyed Pluto, Perseis, Ianeira, Acaste, Xanthe, Petraea the fair, Menestho, and Europa, Metis, and Eurynome, and Telesto saffron-clad, Chryseis and Asia and charming Calypso, Eudora, and Tyche, Amphirho, and Ocyrrhoe, and Styx who is the chiefest of them all. These are the eldest daughters that sprang from Ocean and Tethys; but there are many besides. For there are three thousand neat-ankled daughters of Ocean who are dispersed far and wide, and in every place alike serve the earth and the deep waters, children who are glorious among goddesses. And as many other rivers are there, babbling as they flow, sons of Ocean, whom queenly Tethys bare, but their names it is hard for a mortal man to tell, but people know those by which they severally dwell.
Goettling notes that some of these nymphs derive their names from lands over which they preside, as Europa, Asia, Doris, Ianeira (`Lady of the Ionians'), but that most are called after some quality which their streams possessed: thus Xanthe is the `Brown' or `Turbid', Amphirho is the `Surrounding' river, Ianthe is `She who delights', and Ocyrrhoe is the `Swift-flowing'.
(ll. 371-374) And Theia was subject in love to Hyperion and bare great Helius (Sun) and clear Selene (Moon) and Eos (Dawn) who shines upon all that are on earth and upon the deathless Gods who live in the wide heaven.
Hes. Th. 372 And Theia was subject in love to Hyperion and bore great Helius （Sun） and clear Selene （Moon） and Eos （Dawn） who shines upon all that are on earth and upon the deathless Gods who live in the wide heaven.  And Eurybia, bright goddess, was joined in love to Crius and bore great Astraeus, and Pallas, and Perses who also was eminent among all men in wisdom. And Eos bore to Astraeus the strong-hearted winds, brightening Zephyrus, and Boreas, headlong in his course
Homer Iliad 11. Now Dawn rose from her couch from beside lordly Tithonus, to bring light to immortals and to mortal men; and Zeus sent forth Strife unto the swift ships of the Achaeans, dread Strife, bearing in her hands a portent of war.  And she took her hand by Odysseus' black ship, huge of hull, that was in the midst so that a shout could reach to either end, both to the huts of Aias, son of Telamon, and to those of Achilles; for these had drawn up their shapely ships at the furthermost ends, trusting in their valour and the strength of their hands.  There stood the goddess and uttered a great and terrible shout, a shrill cry of war,
Commentary: Ēōs de. This is a poetical way of expressing ‘the next morning.’ “oud' ei Tithōnoio phuēn khariesteros eiē” II. pr. n., Ēōs the goddess of dawn, Il. 11.1, Hes.Th.372,378, etc. (Cf. Skt. u[snull ]ā´s 'dawn', Lat. aurora, etc.)
So Mimnerm. ap. Stob Flor. 116. 33 “Tithōnō men edōken ekhein kakon aphthiton ho Zeus”, “gēras ho kai thanatou rhigion argaleou”. The story may be supposed to allegorize the change of the fresh morning hours into the scorching noon that brings weariness and weakness with it. The old Tithonus, ‘turning again to childish treble, pipes and whistles in his sound,’ so that his voice was compared to the noise of the cicala, the only creature heard in the heat of the day: compare ‘sole sub ardenti resonant arbusta cicadis’ Virg. Ecl. 2. 13.LycophronVirg. Ecl., 941, follows Callimachus in giving Eos herself the name “Titō”, which must be etymologically connected with “Tithōnos”.
Tettix , i_gos (but i_kos Ar. and Theoc. acc. to Hdn.Gr. ap. Choerob. in Theod.1.292 H.), o(, A.
cicala, Cicada plebeia or allied species, a winged insect fond of basking on trees,
when the male makes a chirping or clicking noise by means of certain drums or 'tymbals'
underneath the wings but they also became a prov. for garrulity, “lalein tettix”
astêr , ho, gen. eros: dat. pl. astrasi Il.22.28 ,317 (Aristarch.; astrasi Sch.Ven., Choerob.):--
star (v. astron), aster' opôrinôi Il. 5.5 ; oulios a. 11.62 ; Seirios a. Hes.Op.417 ;
a. Arktouros the chief star in the constellation, ib.565, etc.; shooting star or meteor,
2. flame, light, fire, E.Hel.1131 (lyr.).This noise is freq. used as a simile for sweet sounds, Il.3.151, Hes.Op.582, Sc.393, Simon.173, 174, etc.; and Plato calls them hoi Mousōn prophētai,
3. astêr petrinos meteoric stone
-Mousa , pl. Mousai: Muse, the Muses, nine in number, daughters of Zeus and Mnemosyne, Od. 8.488, Il. 2.598, Od. 24.60; they sing for the gods, and inspire the bard, Il. 1.604, Il. 1.1, Od. 1.1, Il. 2.484.
A. one who speaks for a god and interprets his will to man, Dios p. interpreter, expounder of the will of Zeus, of Tiresias, Pi.N.1.60; Bakkhou p., perh. of Orpheus, E.Rh.972; [Dionusou p., of the Bacchae, Id.Ba.551 (lyr.); Nēreōs p., of Glaucus, Id.Or.364; esp. of the Delphic Apollo, “Dios p. esti Loxias patros” A.Eu.19; of the minister and interpreter at Delphi, Hdt.8.36,37; at the Ptoön, ib. 135, IG7.4135.13 (ii B.C.); cf. prophētis.
b. in Egyptian temples, member of the highest order of the clergy, priest, “p. theōn Euergetōn” PTeb.6.3 (ii B.C.), cf. OGI56.59 (Canopus, iii B.C.), etc.
3. interpreter, expounder of the utterances of the mantis (q.v.), Pl.Ti.72a: hence, of Poets, “Pieridōn p.” Pi.Pae.6.6; “Mousan p.” B.8.3, cf. Pl.Phdr.262d.From PTeb. of Kleopatra
A. temple-slave, PCair.Zen.451 (iii B.C.), PHib.1.35.3 (iii B.C.), UPZ34.13 (ii B.C.), PTeb.6.25 (ii B.C.), SIG996.29 (Smyrna), BMus.Inscr.986.4 (Cyprus), OGI383.174 (Nemrud Dagh, i B.C.), etc.; neōkoroi kai hi.Ph.2.420; of the Nethinim, LXX 1 Es.1.2, al.; esp. of templecourtesans at Corinth and elsewhere, Str.8.6.20, 6.2.6; also of men, Id.11.4.7, al.
Plat. Phaedrus [262d] the two discourses contain an example of the way in which one who knows the truth may lead his hearers on with sportive words; and I, Phaedrus, think the divinities of the place are the cause thereof; and perhaps too, the prophets of the Muses, who are singing above our heads, may have granted this boon to us by inspiration; at any rate, I possess no art of speaking.
So be it; only make your meaning clear.
Read me the beginning of Lysias' discourse.
Prospaizō ,2. abs., sport, jest, “p. en logois” Pl.Phdr.262d, cf. Lg. 653e, 804b; opp. spoudazein, Id.Euthd.283b.3. laugh at, make fun or sport of, tini Men.Epit.182, Plu.2.197d, Caes.63; satirize, tini D.L.4.61, 7.164:—Med., App. l.c.II. c. acc., theous p. sing to the gods, sing in their praise or honour, Pl.Epin.980b: c. dupl. acc., humnon prosepaisamen . . ton . . Erōta sang a hymn in praise of Eros, Id.Phdr.265c.
-Aeidō , Ion. and poet. form used by Hom., Pi., and sometimes in Trag. and Com. (even in trim., A.Ag.16, E.Fr.188; intetram., Cratin. 305), also in Ion. Prose; contr. adō (also Anacr.45, Theoc.), Trag., Pl., etc.: impf. hence of all kinds of vocal sounds, crow as cocks, hoot as owls, Arat.1000; croak as frogs, hoi tettiges khamothen (from the Ground) asontai (Aeido) Nsounds, twang, of the bow-string, Od.21.411; whistle, of the wind through a tree, to crow too soon',Muses in Revelation 18 are called sorcerers or prophesiers.
Akris , idos, h(, A. grasshopper, locust, cricket, Il.21.12, Ar.Ach.1116, Arist.HA555b18,
Thphr.Fr.174.3, Theoc.7.41, LXXEx.10.4, etc.:— sg., in collective sense, Men.Prot.p.108D.; “pollē a.
Exous 10. Or else, if you refuse to let my people go, behold, tomorrow I will bring locusts into your country,
Polus a massed multitude
(ll. 375-377) And Eurybia, bright goddess, was joined in love to Crius and bare great Astraeus, and Pallas, and Perses who also was eminent among all men in wisdom.
(ll. 378-382) And Eos bare to Astraeus the strong-hearted winds, brightening Zephyrus, and Boreas, headlong in his course, and Notus, -- a goddess mating in love with a god. And after these Erigenia (Eos, the `Early-born'.) bare the star Eosphorus (Dawn-bringer), and the gleaming stars with which heaven is crowned.
Lucifer (Latin: Lightbearer), Greek PHOSPHORUS, or Eosphoros in classical mythology, the morning star (i.e., the planet Venus at dawn);
(ll. 383-403) And Styx the daughter of Ocean was joined to Pallas and bare Zelus (Emulation) and trim-ankled Nike (Victory) in the house. Also she brought forth Cratos (Strength) and Bia (Force), wonderful children. These have no house apart from Zeus, nor any dwelling nor path except that wherein God leads them, but they dwell always with Zeus the loud-thunderer.
For so did Styx the deathless daughter of Ocean plan on that day when the Olympian Lightener called all the deathless gods to great Olympus, and said that whosoever of the gods would fight with him against the Titans, he would not cast him out from his rights, but each should have the office which he had before amongst the deathless gods. And he declared that he who was without office and rights as is just. So deathless Styx came first to Olympus with her children through the wit of her dear father. And Zeus honoured her, and gave her very great gifts, for her he appointed to be the great oath of the gods, and her children to live with him always. And as he promised, so he performed fully unto them all.
But he himself mightily reigns and rules.
(ll. 404-452) Again, Phoebe came to the desired embrace of Coeus.
Then the goddess through the love of the god conceived and brought forth dark-gowned Leto, always mild, kind to men and to the deathless gods, mild from the beginning, gentlest in all Olympus. Also she bare Asteria of happy name, whom Perses once led to his great house to be called his dear wife. And she conceived and bare Hecate whom Zeus the son of s honoured above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. She received honour also in starry heaven, and is honoured exceedingly by the deathless gods. Forto this day, whenever any one of men on earth offers rich sacrifices and prays for favour according to custom, he calls upon Hecate. Great honour comes full easily to him whose prayers the goddess receives favourably, and she bestows wealth upon him; for the power surely is with her. For as many as were born of Earth and Ocean amongst all these she has her due portion.
The son of Cronos did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea. Also, because she is an only child, the goddess receives not less honour, but much more still, for Zeus honours her. Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people. And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will. Good is she also when men contend at the games, for there too the goddess is with them and profits them: and he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his parents. And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hecate and the loud-crashing Earth-Shaker, easily the glorious goddess gives great catch, and easily she takes it away as soon as seen, if so she will. She is good in the byre with Hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from afew, or makes many to be less. So, then. albeit her mother's only child (Van Lennep explains that Hecate, having no brothers to support her claim, might have been slighted.), she is honoured amongst all the deathless gods. And the son of Cronos made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So from the beginning she is a nurse of the young, and these are her honours.
(ll. 453-491) But Rhea was subject in love to Cronos and bare splendid children,
Hestia (The goddess of the hearth (the Roman "Vesta"), and so of the house. Cp. "Homeric Hymns" v.22 ff.; xxxix.1 ff.),
Demeter, and gold-shod Hera and strong Hades, pitiless in heart, who dwells under the earth, and the loud-crashing Earth-Shaker,
and wise Zeus, father of gods and men, by whose thunder the wide earth is shaken.
These great Cronos swallowed as each came forth from the womb to his mother's knees with this intent, that no other of the proud sons of Heaven should hold the kingly office amongst the deathless gods.
For he learned from Earth and starry Heaven that he was destined to be overcome by his own son, strong though he was, through the contriving of great Zeus (The variant reading `of his father' (sc. Heaven) rests on inferior MS. authority and is probably an alteration due to the difficulty stated by a Scholiast: `How could Zeus, being not yet begotten, plot against his father?' The phrase is, however, part of the prophecy. The whole line may well be spurious, and is rejected by Heyne, Wolf, Gaisford and Guyet.).
Therefore he kept no blind outlook, but watched and swallowed down his children: and unceasing grief seized Rhea. But when she was about to bear Zeus, the father of gods and men, then she besought her own dear parents, Earth and starry Heaven, to devise some plan with her that the birth of her dear child might be concealed,
and that retribution might overtake great, crafty Cronos for his own father and also for the children whom he had swallowed down.
And they readily heard and obeyed their dear daughter, and told herall that was destined to happen touching Cronos the king and his stout-hearted son. So they sent her to Lyetus, to the rich land of Crete, when she was ready to bear great Zeus, the youngest of her children. Him did vast Earth receive from Rhea in wide Crete to nourish and to bring up. Thither came Earth carrying him swiftly through the black night to Lyctus first, and took him in her arms and hid him in a remote cave beneath the secret places of the holy earth on thick-wooded Mount Aegeum;
but to the mightily ruling son of Heaven, the earlier king of the gods, she gave a great stone wrapped in swaddling clothes. Then he took itin his hands and thrust it down into his belly: wretch! he knew not in his heart that in place of the stone his son was left behind, unconquered and untroubled, and that he was soon to overcome him by force and might and drive him from his honours, himself to reign over the deathless gods.
(ll. 492-506) After that, the strength and glorious limbs of the prince increased quickly, and as the years rolled on, great Cronos the wily was beguiled by the deep suggestions of Earth, and brought up again his offspring, vanquished by the arts and might of his own son, and he vomited up first the stone which he had swallowed last. And Zeus set it fast in the wide-pathe dearth at goodly Pytho under the glens of Parnassus, to be a sign thenceforth and a marvel to mortal men (Pausanias (x. 24.6) saw near the tomb of Neoptolemus
`a stone of no great size', which the Delphians anointed every day with oil, and which he says was supposed to be the stone given to Cronos.).
And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals.
(ll. 507-543) Now Iapetus took to wife the neat-ankled mad Clymene, daughter of Ocean, and went up with her into one bed. And she bare him a stout-hearted son, Atlas: also she bare very glorious Menoetius and clever Prometheus, full of various wiles, and scatter-brained Epimetheus who from the first was a mischief to men who eat bread; for it was he who first took of Zeus the woman, the maiden whom he had formed. But Menoetius was outrageous, and far-seeing Zeus struck him with a lurid thunderbolt and sent him down to Erebus because of his mad presumption and exceeding pride. And Atlas through hard constraint upholds the wide heaven with unwearying head and arms, standing at the borders of the earth before the clear-voiced Hesperides; for this lot wise Zeus assigned to him. And ready-witted Prometheus he bound with inextricable bonds, cruel chains, and drove a shaft through his middle, and set on him a long-winged eagle, which used to eat his immortal liver; but by night the liver grew as much again every way as the long-winged bird devoured in the whole day. That bird Heracles, the valiant son of shapely-ankled Alcmene, slew; and delivered the son of Iapetusfrom the cruel plague, and released him from his affliction --not without the will of Olympian Zeus who reigns on high, that the glory of Heracles the Theban-born might be yet greater than it was before over the plenteous earth. This, then, he regarded, and honoured his famous son; though he was angry, he ceased from the wrath which he had before because Prometheus matched himself in wit with the almighty son of Cronos. For when the gods and mortal men had a dispute at Mecone, even then Prometheus was forward to cut up a great ox and set portions before them, trying to befool the mind of Zeus. Before the rest he set flesh an dinner parts thick with fat upon the hide, covering them with anox paunch; but for Zeus he put the white bones dressed up with cunning art and covered with shining fat. Then the father of menand of gods said to him:
(ll. 543-544) `Son of Iapetus, most glorious of all lords, good sir, how unfairly you have divided the portions!'
(ll. 545-547) So said Zeus whose wisdom is everlasting, rebuking him. But wily Prometheus answered him, smiling softly and not forgetting his cunning trick:
(ll. 548-558) `Zeus, most glorious and greatest of the eternal gods, take which ever of these portions your heart within you bids.' So he said, thinking trickery. But Zeus, whose wisdom is everlasting, saw and failed not to perceive the trick, and in his heart he thought mischief against mortal men which also was to be fulfilled. With both hands he took up the white fat and was angry at heart, and wrath came to his spirit when he saw the white ox-bones craftily tricked out: and because of this the tribes of men upon earth burn white bones to the deathless gods upon fragrant altars. But Zeus who drives the clouds was greatly vexed and said to him:
(ll. 559-560) `Son of Iapetus, clever above all! So, sir, you have not yet forgotten your cunning arts!'
(ll. 561-584) So spake Zeus in anger, whose wisdom is everlasting; and from that time he was always mindful of the trick, and would not give the power of unwearying fire to the Melian (A Scholiast explains: `Either because they (men) sprang from the Melian nymphs (cp. l. 187); or because, when they were born (?), they cast themselves under the ash-trees, that is, the trees.' The reference may be to the origin of men from ash-trees: cp. "Works and Days", l. 145 and note.) race of mortal men who live on the earth. But the noble son of Iapetus outwitted him and stole the far-seen gleam of unwearying fire in a hollow fennel stalk. And Zeus who thunders on high was stung in spirit, and his dear heart was angered when he saw amongst men the far-seen ray of fire. Forthwith he made an evil thing for men as the price of fire; for the very famous Limping God formed of earth the likeness of a shy maiden as the son of Cronos willed. And the goddess bright-eyed Athene girded and clothed her with silvery raiment, and down from her head she spread with her hands a broidered veil, a wonder tosee; and she, Pallas Athene, put about her head lovely garlands, flowers of new-grown herbs.
Also she put upon her head a crown of gold which the very famous Limping God made himself and worked with his own hands as a favour to Zeus his father. On it was much curious work, wonderful to see; for of the many creatures which the land and sea rear up, he put most upon it, wonderful things, like living beings with voices: and great beauty shone out from it.
(ll. 585-589) But when he had made the beautiful evil to be the price for the blessing, he brought her out, delighting in the finery which the bright-eyed daughter of a mighty father had given her, to the place where the other gods and men were. And wonder took hold of the deathless gods and mortal men when they saw that which was sheer guile, not to be withstood by men.
(ll. 590-612) For from her is the race of women and female kind: of her is the deadly race and tribe of women who live amongst mortal men to their great trouble, no helpmeets in hateful poverty, but only in wealth.
And as in thatched hives bees feed the drones whose nature is to do mischief -- by day and throughout the day until the sun goes down the bees are busy and lay the white combs, while the drones stay at home in the covered skeps and reap the toil of others into their own bellies -- even so Zeus who thunders on high made women to be an evil to mortal men, with a nature to do evil. And he gave them a second evil to be the price for the good they had: whoever avoids marriage and the sorrows that women cause, and will not wed, reaches deadly old age without anyone to tend his years, and though he at leasthas no lack of livelihood while he lives, yet, when he is dead, his kinsfolk divide his possessions amongst them. And as for the man who chooses the lot of marriage and takes a good wife suited to his mind, evil continually contends with good; for whoever happens to have mischievous children, lives always with unceasing grief in his spirit and heart within him; and this evil cannot be healed.
(ll. 613-616) So it is not possible to deceive or go beyond the will of Zeus; for not even the son of Iapetus, kindly Prometheus, escaped his heavy anger, but of necessity strong bands confined him, although he knew many a wile.
(ll. 617-643) But when first their father was vexed in his heart with Obriareus and Cottus and Gyes, he bound them in cruel bonds, because he was jealous of their exceeding manhood and comeliness and great size: and he made them live beneath the wide-pathe dearth, where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish for a long time and with great grief at heart. But the son of Cronos and the other deathless gods whom rich-haired Rhea bare from union with Cronos, brought them up again to the light at Earth's advising.
For she herself recounted all things to the gods fully, how that with these they would gain victory and a glorious cause to vaunt themselves. For the Titan gods and as many as sprang from Cronos had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced.
But when he had provided those three with all things fitting, nectar and ambrosia which the gods themselves eat,
and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the father of men and gods spoke amongst them:
(ll. 644-653) `Hear me, bright children of Earth and Heaven, that I may say what my heart within me bids. A long while now have we, who are sprung from Cronos and the Titan gods, fought with each other every day to get victory and to prevail. But do you show your great might and unconquerable strength, and face the Titans in bitter strife; for remember our friendly kindness, and from what sufferings you are come back to the light from your cruel bondage under misty gloom through our counsels.'
(ll. 654-663) So he said. And blameless Cottus answered him again: `Divine one, you speak that which we know well: nay, even of ourselves we know that your wisdom and understanding is exceeding, and that you became a defender of the deathless ones from chill doom. And through your devising we are come back again from the murky gloom and from our merciless bonds, enjoying what we looked not for, O lord, son of Cronos. And so now with fixed purpose and deliberate counsel we will aid your power in dreadful strife and will fight against the Titans in hard battle.'
(ll. 664-686) So he said: and the gods, givers of good things, applauded when they heard his word, and their spirit longed for war even more than before, and they all, both male and female, stirred up hated battle that day, the Titan gods, and all that were born of Cronos together with those dread, mighty ones of overwhelming strength whom Zeus brought up to the light from Erebus beneath the earth.
An hundred arms sprang from the shoulders of all alike, and each had fifty heads growing upon his shoulders upon stout limbs. These, then, stood against the Titans in grim strife, holding huge rocks in their strong hands. And on the other part the Titans eagerly strengthened their ranks, and both sides at one time showed the work of their hands and their might. The boundless sea rang terribly around, and the earth crashed loudly: wide Heaven was shaken and groaned, and high Olympus reeled from its foundation under the charge of the undying gods, and a heavy quaking reached dim Tartarus and the deep sound of their feet in the fearful onset and of their hard missiles. So, then, they launched their grievous shafts upon one another, and the cry of both armies as they shouted reached to starry heaven; and they met together with a great battle-cry.
(ll. 687-712) Then Zeus no longer held back his might; but straight his heart was filled with fury and he showed forth all his strength. From Heaven and from Olympus he came forthwith, hurling his lightning: the bold flew thick and fast from his strong hand together with thunder and lightning, whirling an awesome flame. The life-giving earth crashed around in burning, and the vast wood crackled loud with fire all about. All the land seethed, and Ocean's streams and the unfruitful sea.
The hot vapour lapped round the earthborn Titans: flame unspeakable rose to the bright upper air: the flashing glare of the thunder-stone and lightning blinded their eyes for all that there were strong.
Astounding heat seized Chaos: and to see with eyes and to hear the sound with ears it seemed even as if Earth and wide Heaven above came together; for such a mighty crash would have arisen if Earth were being hurled to ruin, and Heaven from on high were hurling her down; so great a crash was there while the gods were meeting together in strife.
Also the winds brought rumbling earthquake and dust storm, thunder and lightning and the lurid thunderbolt, which are the shafts of great Zeus, and carried the clangour and the war cry into the midst of the two hosts. An horrible uproar of terrible strife arose: mighty deeds were shown and the battle inclined. But until then, they kept atone another and fought continually in cruel war.
(ll. 713-735) And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in triple line all about it like a neck-circlet, while above grow the roots of the earth and unfruitful sea. There by the counsel of Zeus who drives the clouds the Titan gods are hidden under misty gloom, ina dank place where are the ends of the huge earth. And they may not go out; for Poseidon fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes and Cottus and great-souled Obriareus live, trusty warders of Zeus who holds the aegis.
(ll. 736-744) And there, all in their order, are the sources and ends of gloomy earth and misty Tartarus and the unfruitful sea and starry heaven, loathsome and dank, which even the gods abhor.
It is a great gulf, and if once a man were within the gates, he would not reach the floor until a whole year had reached its end, but cruel blast upon blast would carry him this way and that. And this marvel is awful even to the deathless gods.
(ll. 744-757) There stands the awful home of murky Night wrapped in dark clouds. In front of it the son of Iapetus (Atlas, the Shu of Egyptian mythology) stands immovably upholding the wide heaven upon his head and unwearying hands, where Night and Day draw near and greet one another as they pass the great threshold of bronze: and while the one is about to go down into the house, the other comes out at the door.
And the house never holds them both within; but always one is without the house passing over the earth, while the other stay sat home and waits until the time for her journeying come; and the one holds all-seeing light for them on earth, but the other hold sin her arms Sleep the brother of Death, even evil Night, wrapped in a vaporous cloud.
(ll. 758-766) And there the children of dark Night have their dwellings, Sleep and Death, awful gods. The glowing Sun never looks upon them with his beams, neither as he goes up into heaven, nor as he comes down from heaven. And the former of them roams peacefully over the earth and the sea's broad back and is kindly to men; but the other has a heart of iron, and his spirit within him is pitiless as bronze: whomsoever of men he has once seized he holds fast: and he is hateful even to the deathless gods.
(ll. 767-774) There, in front, stand the echoing halls of the god of the lower-world, strong Hades, and of awful Persephone. A fearful hound guards the house in front, pitiless, and he has a cruel trick. On those who go in he fawns with his tail and both is ears, but suffers them not to go out back again, but keep swatch and devours whomsoever he catches going out of the gates of strong Hades and awful Persephone.
(ll. 775-806) And there dwells the goddess loathed by the deathless gods, terrible Styx, eldest daughter of back-flowing(Oceanus is here regarded as a continuous stream enclosing the earth and the seas, and so as flowing back upon himself.) Ocean. She lives apart from the gods in her glorious house vaulted over with great rocks and propped up to heaven all round with silver pillars. Rarely does the daughter of Thaumas, swift-footed Iris, come to her with a message over the sea's wide back.
But when strife and quarrel arise among the deathless gods, and when any of them who live in the house of Olympus lies, then Zeus sends Iris to bring in a golden jug the great oath of the gods from far away, the famous cold water which trickles down from a high and beetling rock. Far under the wide-pathed earth a branch of Oceanus flows through the dark night out of the holy stream, and a tenth part of his water is allotted to her. With nine silver-swirling streams he winds about the earth and the sea's wide back, and then falls into the main (The conception of Oceanus is here different: he has nine streams which encircle the earth and the flow out into the`main' which appears to be the waste of waters on which, according to early Greek and Hebrew cosmology, the disk-like earth floated.); but the tenth flows out from a rock, a sore trouble to the gods. For whoever of the deathless gods that hold the peaks of snowy Olympus pours a libation of her water is forsworn, lies breathless until a full year is completed, and never comes near to taste ambrosia and nectar, but lies spiritless and voiceless on a strewn bed: and a heavy trance overshadows him. But when he has spent a long year in his sickness, another penance and an harder follows after the first. For nine years he is cut off from the eternal gods and never joins their councils of their feasts, nine full years. But in the tenth year he comes again to join the assemblies of the deathless gods who live in the house of Olympus. Such an oath, then, did the gods appoint the eternal and primaeval water of Styx to be: and it spouts through a rugged place.
(ll. 807-819) And there, all in their order, are the sources and ends of the dark earth and misty Tartarus and the unfruitful sea and starry heaven, loathsome and dank, which even the gods abhor.
And there are shining gates and an immoveable threshold of bronze having unending roots and it is grown of itself (the threshold is of `native' metal, and not artificial.). And beyond, away from all the gods, live the Titans, beyond gloomy Chaos. But the glorious allies of loud-crashing Zeus have their dwelling upon Ocean's foundations, even Cottus and Gyes; but Briareos, being goodly, the deep-roaring Earth-Shaker made his son-in-law, giving him Cymopolea his daughter to wed.
(ll. 820-868) But when Zeus had driven the Titans from heaven, huge Earth bare her youngest child Typhoeus of the love of Tartarus, by the aid of golden Aphrodite. Strength was with his hands in all that he did and the feet of the strong god were untiring.
From his shoulders grew an hundred heads of a snake, a fearful dragon, with dark, flickering tongues, and from under the brows of his eyes in his marvellous heads flashed fire, and fire burned from his heads as he glared.
And there were voices in all his dreadful heads which uttered every kind of sound unspeakable; for at one time they made sounds such that the gods understood,
but at another, the noise of a bull bellowing aloud in proud ungovernable fury; and at another, the sound of a lion, relentless of heart; and at anothers, sounds like whelps, wonderful to hear; and again, at another, he would hiss, so that the high mountains re-echoed.
And truly a thing past help would have happened on that day, and he would have come to reign over mortals and immortals, had not the father of men and gods been quick to perceive it. But he thundered hard and mightily: and the earth around resounded terribly and the wide heaven above, and the sea and Ocean's streams and the nether parts of the earth. Great Olympus reeled beneath the divine feet of the king as he arose and earth groaned thereat. And through the two of them heat took hold on the dark-blue sea, through the thunder and lightning, and through the fire from the monster, and the scorching winds and blazing thunderbolt. The whole earth seethed, and sky and sea: and the long waves raged along the beaches round and about, at the rush of the deathless gods: and there arose an endless shaking.
Hades trembled where he rules over the dead below, and the Titans under Tartarus who live with Cronos, because of the unending clamour and the fearful strife.
So when Zeus had raised up his might and seized his arms, thunder and lightning and lurid thunderbolt, he leaped form Olympus and struck him, and burned all the marvellous heads of the monster about him. But when Zeus had conquered him and lashed him with strokes, Typhoeus was hurled down, a maimed wreck, so that the huge earth groaned. And flame shot forth from the thunder-stricken lord in the dim rugged glens of the mount (According to Homer Typhoeus was overwhelmed by Zeus amongst the Arimi in Cilicia. Pindar represents him as buried under Aetna, and Tzetzes reads Aetna in this passage.), when hewas smitten.
A great part of huge earth was scorched by the terrible vapour and melted as tin melts when heated by men's art in channelled (The epithet (which means literally `well-bored') seems to refer to the spout of the crucible.) crucibles; or as iron, which is hardest of all things, is softened by glowing fire in mountain glens and melts in the divine earth through the strength of Hephaestus (The fire god. There is no reference to volcanic action: iron was smelted on Mount Ida; cp. "Epigrams of Homer", ix. 2-4.). Even so, then, the earth melted in the glow of the blazing fire. And in the bitterness of his anger Zeus cast him into wide Tartarus.
(ll. 869-880) And from Typhoeus come boisterous winds which blow damply, except Notus and Boreas and clear Zephyr. These are a god-sent kind, and a great blessing to men; but the others blow fitfully upon the seas. Some rush upon the misty sea and work great havoc among men with their evil, raging blasts; for varying with the season they blow, scattering ships and destroying sailors. And men who meet these upon the sea have no help against the mischief. Others again over the boundless, flowering earth spoil the fair fields of men who dwell below, filling them with dust and cruel uproar.
(ll. 881-885) But when the blessed gods had finished their toil, and settled by force their struggle for honours with the Titans, they pressed far-seeing Olympian Zeus to reign and to rule over them, by Earth's prompting. So he divided their dignities amongst them.
(ll. 886-900) Now Zeus, king of the gods, made Metis his wife first, and she was wisest among gods and mortal men. But when she was about to bring forth the goddess bright-eyed Athene, Zeus craftily deceived her with cunning words and put her in his own belly, as Earth and starry Heaven advised. For they advised him so, to the end that no other should hold royal sway over the eternal gods in place of Zeus; for very wise children were destined to be born of her,
first the maiden bright-eyed Tritogeneia, equal to her father in strength and in wise understanding;
but afterwards she was to bear a son of overbearing spirit, king of gods and men.
But Zeus put her into his own belly first, that the goddess might devise for him both good and evil.
(ll. 901-906) Next he married bright Themis who bare the Horae(Hours), and Eunomia (Order), Dike (Justice), and blooming Eirene (Peace), who mind the works of mortal men, and the Moerae (Fates)to whom wise Zeus gave the greatest honour, Clotho, and Lachesis, and Atropos who give mortal men evil and good to have.
(ll. 907-911) And Eurynome, the daughter of Ocean, beautiful inform, bare him three fair-cheeked Charites (Graces), Aglaea, and Euphrosyne, and lovely Thaleia, from whose eyes as they glanced flowed love that unnerves the limbs: and beautiful is their glance beneath their brows.
(ll. 912-914) Also he came to the bed of all-nourishing Demeter, and she bare white-armed Persephone whom Aidoneus carried off from her mother; but wise Zeus gave her to him.
(ll. 915-917) And again, he loved Mnemosyne with the beautiful hair: and of her the nine gold-crowned Muses were born who delight in feasts and the pleasures of song.
Aeidô sing,.hence of all kinds of vocal sounds, crow as cocks, hoot as owls, croak as frogs,; hoi tettiges chamothen aisontai, crowing too soon.
The tettiges are the LOCUSTS which are the MUSES serving Apollo, Abaddon or Apollyo
Areskô I. of pers. only, make good, make amends, spondas theois aresasthai make full drink-offerings to the gods, please, satisfy, be Lord and Master.
IV. areskei is used impers. to express the opinion or resolution of a public body, also of prevailing opinions; ta areskonta the dogmas of philosophers
Placeo I. part. fut. pass.: dos placenda, Plaut. Trin. 5, 2, 35 ; v. I. A. fin.) [cf. placo], to please, to be pleasing or agreeable, to be welcome, acceptable, to satisfy (class.).
1. In scenic lang., of players or pieces presented, to please, find favor, give satisfaction: primo actu placeo, Ter. Hec. prol. alt. 31: cui scenico placenti
(ll. 918-920) And Leto was joined in love with Zeus who holds the aegis, and bare Pierian Muses and Artemis delighting in arrows, children lovely above all the sons of Heaven.
(ll. 921-923) Lastly, he made Hera his blooming wife: and she was joined in love with the king of gods and men, and brought forth Hebe and Ares and Eileithyia.
the awful, the strife-stirring, the host-leader, the unwearying, the queen, who delights in tumults and wars and battles.
But Hera without union with Zeus -- for she was very angry and quarrelled with her mate -- bare famous Hephaestus, who is skilled in crafts more than all the sons of Heaven.
(ll. 929a-929t) (Restored by Peppmuller. The nineteen following lines from another recension of lines 889-900, 924-9 are quoted by Chrysippus (in Galen).) But Hera was very angry and quarrelled with her mate. And because of this strife she bare without union with Zeus who holds the aegis a glorious son, Hephaestus, who excelled all the sons of Heaven in crafts. But Zeus lay with the fair-cheeked daughter of Ocean and Tethys apart from Hera....
....deceiving Metis (Thought) although she was full wise. But he seized her with his hands and put her in his belly, for fear that she might bring forth something stronger than his thunderbolt: therefore did Zeus, who sits on high and dwells in the aether, swallow her down suddenly. But she straightway conceived Pallas Athene: and the father of men and gods gave her birth by way of his head on the banks of the river Trito. And she remained hidden beneath the inward parts of Zeus, even Metis, Athena' smother, worker of righteousness, who was wiser than gods and mortal men. There the goddess (Athena) received that (sc. the aegis. Line 929s is probably spurious, since it disagrees with l. 929q and contains a suspicious reference to Athens.)whereby she excelled in strength all the deathless ones who dwell in Olympus, she who made the host-scaring weapon of Athena. And with it (Zeus) gave her birth, arrayed in arms of war.
(ll. 930-933) And of Amphitrite and the loud-roaring Earth-Shaker was born great, wide-ruling Triton, and he owns the depths of the sea, living with his dear mother and the lord his father in their golden house, an awful god.
(ll. 933-937) Also Cytherea bare to Ares the shield-piercer Panic and Fear, terrible gods who drive in disorder the close ranks of men in numbing war, with the help of Ares, sacker of towns: and Harmonia whom high-spirited Cadmus made his wife.
(ll. 938-939) And Maia, the daughter of Atlas, bare to Zeus glorious Hermes, the herald of the deathless gods, for she went up into his holy bed.
(ll. 940-942) And Semele, daughter of Cadmus was joined with him in love and bare him a splendid son, joyous Dionysus, --
a mortal woman an immortal son. And now they both are gods.
(ll. 943-944) And Alemena was joined in love with Zeus who drives the clouds and bare mighty Heracles.
(ll. 945-946) And Hephaestus, the famous Lame One, made Aglaea, youngest of the Graces, his buxom wife.
(ll. 947-949) And golden-haired Dionysus made brown-haired Ariadne, the daughter of Minos, his buxom wife: and the son of Cronos made her deathless and unageing for him.
(ll. 950-955) And mighty Heracles, the valiant son of neat-ankled Alemena, when he had finished his grievous toils, made Hebe the child of great Zeus and gold-shod Hera his shy wife in snowy Olympus. Happy he! For he has finished his great works and lives amongst the dying gods, untroubled and unaging all his days.
(ll. 956-962) And Perseis, the daughter of Ocean, bare to unwearying Helios Circe and Aeetes the king. And Aeetes, the son of Helios who shows light to men, took to wife fair-cheeked Idyia, daughter of Ocean the perfect stream, by the will of the gods: and she was subject to him in love through golden Aphrodite and bare him neat-ankled Medea.
(ll. 963-968) And now farewell, you dwellers on Olympus and you islands and continents and thou briny sea within.
Now sing of goddesses, sweet-voiced Muses of Olympus, daughter of Zeus who holds the aegis, --
even those deathless one who lay with mortal men and bare children like unto gods.
Aegis also spelled EGIS, plural AEGISES, OR EGISES, in ancient Greece, leather cloak or breastplate generally associated with Zeus, the king of the gods, and thus thought to possess supernatural power. Zeus's daughter Athena adopted the aegis for ordinary dress. Occasionally, another god used it--e.g., Apollo in the Iliad, where it provoked terror. As early as Homer the aegis was more than an ordinary goatskin cloak, for it was decorated with golden tassels. A stout hide of this sort could turn a blow, like a buffcoat, and thus it often appears as armour. Later, after improvised armour of this type went out of use, it was occasionally thought of as a metal corselet.
Bastet, cat-headed goddess of Bubastis, statuette, 22nd-25th dynasty; in the British Museum Reproduced by courtesy of the trustees of the British Museum. Bastet also called BAST, OR UBASTI, ancient Egyptian goddess worshiped in the form of a lioness, and ater a cat. Bastet was an ancient deity whose nature changed after the domestication of the cat around 1500 Bc. She was native to Bubastis in the Nile River delta but also had an important cult at Memphis. In the Late and Ptolemaic periods large cemeteries of mummified cats were created at both sites, and thousands of bronze statuettes of the goddess were deposited as votive offerings. Small figures of cats were also worn as amulets; this too was probably related to the cult of Bastet.
Bastet is represented as a lioness or as a woman with a cat's head:
she carries an ancient percussion instrument, the sistrum,
in her right hand; a so-called aegis, or breastplate (in Bastet's case, surmounted with the head of a lioness),
in her left hand; and a small bag over her left arm. She wears an elaborately ornamented dress. Her cult was carried to Italy by the Romans, and traces have been found in Rome, Ostia, Nemi, and Pompeii.
Bubastis modern Tall Bastah, ancient Egyptian CITY IN THE NILE RIVER DELTA. IT BECAME IMPORTANT WHEN THE PHARAOHS OF THE 19TH DYNASTY (1292-1190 BC) moved their capital from Thebes to the delta and reached its peak of prosperity when its prince, Sheshonk I (the biblical Shishak, reigned 945-924 BC), became pharaoh. Later, however, it shared in the decay of the rest of the country and fell into ruin. The city's god was the cat-headed Bast, whose festival was among the most revelrous in Egypt.
(ll. 969-974) Demeter, bright goddess, was joined in sweet love with the hero Iasion in a thrice-ploughed fallow in the rich land of Crete, and bare Plutus, a kindly god who goes everywhere overland and the sea's wide back, and him who finds him and into whose hands he comes he makes rich, bestowing great wealth upon him.
(ll. 975-978) And Harmonia, the daughter of golden Aphrodite, bare to Cadmus Ino and Semele and fair-cheeked Agave and Autonoe whom long haired Aristaeus wedded, and Polydorus also in rich-crowned Thebe.
(ll. 979-983) And the daughter of Ocean, Callirrhoe was joined in the love of rich Aphrodite with stout hearted Chrysaor and bare as on who was the strongest of all men, Geryones, whom mighty Heracles killed in sea-girt Erythea for the sake of his shambling oxen.
(ll. 984-991) And Eos bare to Tithonus brazen-crested Memnon, king of the Ethiopians, and the Lord Emathion. And to Cephalus she bare a splendid son, strong Phaethon, a man like the gods, whom, when he was a young boy in the tender flower of glorious youth with childish thoughts, laughter-loving Aphrodite seized and caught up and made a keeper of her shrine by night, a divine spirit.
(ll. 993-1002) And the son of Aeson by the will of the gods led away from Aeetes the daughter of Aeetes the heaven-nurtured king, when he had finished the many grievous labours which the great king, over bearing Pelias, that outrageous and presumptuous doer of violence, put upon him. But when the son of Aeson had finished them, he came to Iolcus after long toil bringing the coy-eyed girl with him on his swift ship, and made her his buxom wife. And she was subject to Iason, shepherd of the people, and bare a son Medeus whom Cheiron the son of Philyra brought up in the mountains. And the will of great Zeus was fulfilled.
(ll. 1003-1007) But of the daughters of Nereus, the Old man of the Sea, Psamathe the fair goddess, was loved by Aeacus through golden Aphrodite and bare Phocus. And the silver-shod goddess Thetis was subject to Peleus and brought forth lion-hearted Achilles, the destroyer of men.
(ll. 1008-1010) And Cytherea with the beautiful crown was joined in sweet love with the hero Anchises and bare Aeneas on the peaks of Ida with its many wooded glens.
(ll. 1011-1016) And Circe the daughter of Helius, Hyperion's son, loved steadfast Odysseus and bare Agrius and Latinus who was faultless and strong: also she brought forth Telegonus by the will of golden Aphrodite. And they ruled over the famous Tyrenians, very far off in a recess of the holy islands.
(ll. 1017-1018) And the bright goddess Calypso was joined to Odysseus in sweet love, and bare him Nausithous and Nausinous.
(ll. 1019-1020) These are the immortal goddesses who lay with mortal men and bare them children like unto gods.
(ll. 1021-1022) But now, sweet-voiced Muses of Olympus, daughters of Zeus who holds the aegis, sing of the company of women.
Counter added 12.04.05 1040p 7662 4126 5.25.09 15000 9.25.09 15563 5.26.10 17155 9.30.10 17259