she gave birth to Strength and Force, illustrious children, whose mansion is not apart from Jove, nor is there any seat, or any way, where the god does not go before them; but ever sit they beside deep-thundering Jupiter. For thus counselled Styx, imperishable Ocean-nymph, what time the Olympian Lightener summoned all the immortal gods to broad Olympus, and said that whoso of the gods would fight with him against the Titans, none of them would he rob of his rewards,1 but each should have the honour, to wit, that which he had aforetime among the immortal gods. And he said that him, who was unhonoured or ungifted by Cronus, he would stablish in honour, and rewards, according to justice. Then first I wot came imperishable Styx to Olympus along with her children through the counsels of her sire. And Jove honoured her, and gave her exceeding gifts. For her he ordained to be the great Oath-witness2 of the gods, and her children to be dwellers-with-her3 all their days. And even in such wise as he promised, he performed to them all for ever: for he hath power and reigns mightily. And next Phoebe came to the much-beloved couch of Cous:4 then in truth having conceived, a goddess by love of a god, she bare dark-robed Latona,5 ever mild, gentle to mortals and 1áπoppaís is used in Od. i. 404, xvi. 428, with an accusative of person, and of the thing in the sense of "privare aliquem aliquâ re. The simple verb paiw signifies "to break," whence pacorp, a hammer; hence àπoppaíw, revello aliquem ab aliquâ re. Van Lennep. 2 opkov signifies here the thing which restrains, bears witness, and in cases of perjury punishes. Cf. Hom. II. ii. 755; Hesiod, Theog. 784. It is personified as the Oath-witness, avenger of perjury. See Butmann, Lexil. p. 434 (Fishlake). Compare here Pindar, Ol. vii. 119, 120 (Huntingford). 66 66 3 μεταναιέτης, cohabitator," not wanderer," as the sense shows. 4 The progeny of Cous by Phoebe, Latona and Asteria, follows. Phoebe and Asteria are unmentioned in Homer. Latona and Hecate appear only in the Hymns to Apollo, 62; Cer. 24. According to Hesiod, Phoebe is the grandmother, not sister, of Phoebus. Cœus, Latona, and Asteria seem to have been long worshipped in the isles of the Egean. Callim. H. in Ap. 62, in Del. 150; Ov. Met. vi. 366 (where Latona is called filia Coi); Pausan. iv. 33, § 6. The Latin poets always use Phoebe as the same with Luna. 5 Leto, or Latona, seems to have been the same as Night; under which supposition the epithets κυανόπεπλον, ἤπιον, μείλιχον, are pertinent. Compare the name of Night, suppóvn. V. Lennep. Butreaks immortal gods, mild from the beginning, most kindly within 1 KÉKλŋolai (worε) ut vocaretur conjux : i. e. ut ejus conjux esset. For Kékλnobaι so used, see Hom. II. iii. 138; iv. 61; Od. vii. 313. 2 Heyne and other commentators consider the Hymn to Hecate (411-452) to be the work of a later writer, perhaps Onomacritus, first, because she is twice called povvoyevǹs, (426, 448,) a word from Orphic poems and mysteries; secondly, because Hesiod is not wont to be so prolix in paying honour to any particular deity; thirdly, because such words and phrases as παραγίγνεσθαι and οἵ γλαυκὴν ἐργά Sovraι are not Hesiodean. Goettling sees the hand of two different poets in the passage. Van Lennep dissents from these, and argues for the antiquity of the passage, from the contrast between the attributes of Hecate here, and those ascribed to her by later writers. 3 Sole-begotten.] She does not receive less but more honour, because she has no brothers to protect her. Compare Works and Days, 376-380. Pallas, Proserpine, and Mercury are all in Hesiod called sole-begotten.' 66 Van Lennep suggests that because Hecate, or Luna, was deemed favourable to many pursuits and arts of men, and the night the best time for following these, she is here made the goddess of those who labour and follow various pursuits and the arts generally, though in the day-time. There is no mention here of "magic arts," of which in later poets she is special patroness. and benefits him, and he is distinguished, whom she may will, in the forum among the people; and when men arm for mortal-destroying war, then the goddess draws nigh to whom she will, kindly to proffer victory and to extend renown to them: and in judgment she sits beside august kings: and propitiously1 again, when men contend in the games, there the goddess stands near these also, and helps them. And when he has conquered by strength and might, a man carries with ease a noble prize,2 and rejoicingly presents glory to his parents. Propitious is she also to be present with horsemen, whom she will; and to them who ply the rough silvery main; and they pray to Hecate and the loud-sounding Earth-shaker. Easily too the glorious goddess presents an ample spoil, and easily is she wont to withdraw it when it is shown, that is, if she is so disposed in her mind. And (propitious along with Mercury to increase the flock in the folds) the herds of cattle, and the droves, and broad herds of goats, and flocks of fleecy sheep, if she choose in her heart, she makes great from small, and is wont to make less from being many. Thus, in truth, though being sole-begotten from her mother, she has been honoured with rewards amidst all the immortals. And the son of Cronus made her the nursingmother-of-children,5 who after her have beheld with their eyes 100, Goettling says, is not Hesiodean. But comp. Op. et Dies, 812. So Virg. Eclog. v. 1, Cur non, Mopse boni quoniam consedimus ambo. 2 ῥεῖα φέρει. φέρει must either be taken for φέρεται, as elsewhere, "carries off," or mean 99 66 "facile fert,' easily carries, heavy though it be, the tripod,” (äɛ0λov,) which he has gained as victor, joy making his burden light. yλaven. This word (here used simply) is only once in Hom. used, (Il. xvi. 34,) and then as an epithet. dvoπéμpedov, Il. xvi. 748, of the sea into which a diver leaps. Hesiod, Op. et D. 618(derived from πέμπω, or perhaps πέμφιξ, a bubble," L. and S.) γλαυκὴν ἐργάζεσθαι, as γῆν ἐργάζεσθαι (Op. et D. 623). So Virg. En. ii. 780, Maris æquor arandum. 66 4 Luna, or Hecate, gave increase to the flocks: the same office is ascribed to Mercury in Hom. H. in Merc. 567. Anida, elsewhere a spoil of cattle, Il. i. 154, is here the "increase of the flock" simply. So Anteolai, in Op. et D., is simply “to gain or get." Cf. O. et D. 702. Bovкoxías, so used Hom. H. in Merc. 489; Apollon. Rhod. i. 627. 5 Construe κουροτρόφον ἐκείνων, οἵ μετ ̓ ἐκείνην ἴδοντο φάος Ηοῦς. Confirming the former privileges of Hecate, Jove added to her this office of κουροτρόφος for the future. the light of far-seeing Morn. Thus is she from the beginning nursing-mother, and such are her honours. 1Rhea too, embraced by Cronus, bare renowned children, Vesta, Demeter, and Herè of-the-golden-sandals, and mighty Hades, who inhabits halls beneath the earth, having a ruthless heart; and loud-resounding Neptune, and counselling Jupiter, father of gods as well as men, by whose thunder also the broad earth quakes.2 And them indeed did huge Cronus devour,3 namely, every one who came to the mother's knees from her holy womb, with this intent, that none other of the illustrious heaven-born might hold royal honour among the immortals. For he had heard from Earth and starry Heaven that it was fated for him, strong though he was, to be subdued by his own child, through the counsels of mighty Jove: wherefore he did not keep a careless watch, but lying in wait for them, kept devouring his own sons; whilst a grief not-to-be-forgotten possessed Rhea. But when at length she was about to bear Jove, the sire of gods as well as men, then it was that she essayed to supplicate her parents dear, Earth and starry Heaven, to contrive a plan how she might without observation bring forth her son, and take vengeance on the furies of their sire, against his children, whom great and wily Cronus devoured. But they duly heard and complied with their dear daughter, In what follows, Vesta, Demeter, and Juno, in addition to Neptune, Pluto, and Jupiter, are called the children of Cronus and Rhea. Vesta is mentioned in the Hymn to Venus, (Hom.) 22, as eldestborn of Cronus. She is nowhere spoken of in the Iliad or Odyssey, where we frequently find the name, but not parentage, of Demeter. See more about Vesta in Donaldson's Varronianus, pp. 48, 49. Here, or Juno, is in Homer Ovyarno μɛyáλoio Kpóvoio-the eldest-born, II. iv. 60. This honour is given to Jove in Il. xv. 182, 204, but in Hesiod he is made youngest. 2 TελEμiZETαι, (Il. xvi. 612,) from Táλλw. L. and S. 3 KаTETIVE, properly used of drinking, is here applied to swallowing generally. OTIC EKαOTOS KOLTO,ut quisque nasceretur." Eschylus, in his Prometheus, 793, introduces Prometheus foretelling a like fate to Jove. 5 πατρὸς ἐριννῦς παιδων, furias patris contra filios. ἐριννῆς seems to imply the blood-guiltiness of Cronus. Goettling and others understand evɛka before raidwy. It appears to be a case of two genitives, one of which depends more closely than the other on the noun ipuvvuç, "the father's-furies against his sons." Taidov is the objective genitive. and explained to her as much as it had been fated should come to pass concerning king Cronus, and his strong-hearted son. And they sent her to Lyctus, to the fertile tract of Crete, when I wot she was about to bear the youngest of her sons, mighty Jove: whom indeed vast Earth received from her to rear and nurture in broad Crete. Thereupon indeed came she, bearing him through the swift dark night, to Lyctus first, and took him in her hands 2 and hid him in a deep3 cave, 'neath the recesses of the divine earth, in the dense and wooded Ægean mount. But to the great prince,4 the son of Heaven, former sovereign of the gods, she gave a huge stone, having wrapped it in swathes: which he then took in his hands, and stowed away into his belly, wretch as he was, nor did he consider in his mind that against him for the future his own invincible and untroubled 5 son was left instead of a stone, who was shortly about to subdue him by strength of hand, and to drive him from his honours, and himself to reign among the immortals. Quickly then, I ween, throve the spirit and beauteous Lyctus, or Lyttus, was the most ancient city in Crete, and was about 100 stadia from Gortyna, (Polyb. iv. 54; Strabo, x. 4, p. 372, Tauch.,) cf. Hom. Il. ii. 647, xvii. 611. It was built on an eminence, and we may perhaps infer, from Mount Ægæus being only mentioned in this place, that it was near Lyctus. It may have been the same as the mountain called Dicte, and mentioned in Callimach. H. in Jov. 4; Virg. Georg. iv. 152, Dictao cœli regem pavere sub antro. According to the Scholiast, Aiyɛčov opoç is connected with the fable of the goat, (ai, aiyos,) said to have suckled Jove. Goettling pronounces it Mount Ida, called Aiyɛĩov from the goat Amalthea. 2 φέρουσα. Goettling considers this to be equivalent to ἐν γαστρὶ dépovoa, but gives no example of the word used in such sense. 3 Báry. Cf. 675, and Butmann's Lexilogus, p. 329, who derives it from ἀλιτεῖν and βαίνω for ἀλιτόβατος, expressive of the facility of making a false step in ascending a precipitous height, or descending a steep declivity. Compare Eurip. Hippolyt. 732, where the Scholiast explains ἠλιβάτοις, βαθυτάτοις. 4 μέy avaкri, adv. for adject. with substantive. So μà avpai, 872, and ὁ πάνυ Σωκράτης. See Goettling in note on the passage. 5 66 ἀκηδὴς, securus." Free from cares as the gods were supposed to be. Il. xxiv. 526. So Virg. Æn. iv. 379, Ea cura quietos Sollicitat. For the quick growth of the gods see Hymn. Hom. in Merc. 17; Callim. in Jov. 55. Apollodorus details Jove's onslaught on Cronus with the aid of Metis, a daughter of Ocean, who administered |