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But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow, which forced him to disgorge first the stone and then the children whom he had swallowed,[*](As to the disgorging of his offspring by Cronus, see Hes. Th. 493ff., who, however, says nothing about the agency of Metis in administering an emetic, but attributes the stratagem to Earth (Gaia).) and with their aid Zeus waged the war against Cronus and the Titans.[*](As to the war of Zeus on the Titans, see Hes. Th. 617ff.; Hor. Carm. 3.4.42ff.; Hyginus, Fab. 118.) They fought for

Now to the Titans were born offspring: to Ocean and Tethys were born Oceanids, to wit, Asia, Styx,

to Iapetus and Asia was born Atlas, who has the sky on his shoulders, and Prometheus, and Epimetheus, and Menoetius, he whom Zeus in the battle with the Titans smote with a thunderbolt and hurled down to Tartarus.[*](As to the offspring of Iapetus and Asia, see Hes. Th. 507-520ff. )

And to Cronus and Philyra was born Chiron, a centaur of double form;[*](It is said that Cronus assumed the shape of a horse when he consorted with Philyra, and that, we are told, was why Chiron was born a centaur, half-man, half-horse. See Scholiast on Ap. Rhod., Argon. i.554.) and to Dawn and Astraeus were born winds and stars;[*](As to the offspring of Dawn and Astraeus, see Hes. Th. 378ff. ) to Perses and Asteria was born Hecate;[*](As to this parentage of Hecate, see Hes. Th. 409ff. But the ancients were not agreed on the subject. See the Scholiast on Ap. Rhod., Argon. iii.467. He tells us that according to the Orphic hymns, Hecate was a daughter of Deo; according to Bacchylides, a daughter of Night; according to Musaeus, a daughter of Zeus and Asteria; and according to Pherecydes, a daughter of Aristaeus.) and to Pallas and Styx were born Victory, Dominion, Emulation, and Violence.[*](For this brood of abstractions, the offspring of Styx and Pallas, see Hes. Th. 383ff.; Hyginus, Fab. p. 30, ed. Bunte.)

But Zeus caused oaths to be sworn by the water of Styx, which flows from a rock in Hades, bestowing this honor on her because she and her children had fought on his side against the Titans.[*](Compare Hes. Th. 389-403ff. As to the oath by the water of Styx, see further Hes. Th. 775ff.; compare Hom. Il. 15.37ff., Hom. Od. 5.186; HH Apoll. 86ff. )

And to Sea ( Pontus) and Earth were born Phorcus,

To Nereus and Doris were born the Nereids,[*](For lists of Nereids, see Hom. Il. 18.38-49; Hes. Th. 240-264ff.; HH Dem. 417-423; Verg. G. 4.334-344; Hyginus, Fab. pp. 28ff., ed. Bunte.) whose names are Cymothoe, Spio, Glauconome, Nausithoe, Halie, Erato, Sao, Amphitrite, Eunice, Thetis, Eulimene, Agave, Eudore, Doto, Pherusa, Galatea, Actaea, Pontomedusa, Hippothoe, Lysianassa, Cymo, Eione, Halimede, Plexaure, Eucrante, Proto, Calypso, Panope, Cranto, Neomeris, Hipponoe, Ianira, Polynome, Autonoe, Melite, Dione, Nesaea, Dero, Evagore, Psamathe, Eumolpe, Ione, Dynamene, Ceto, and Limnoria.

Now Zeus wedded Hera and begat Hebe, Ilithyia, and Ares,[*](As to the offspring of Zeus and Hera, see Hom. Il. 5.889ff. (Ares), Hom. Il. 11.270ff. (Ilithyia), Hom. Od. 11.603ff. (Hebe); Hes. Th. 921ff. According to Hesiod, Hera was the last consort whom Zeus took to himself; his first wife was Metis, and his second Themis (Hes. Th. 886; Hes. Th. 901; Hes. Th. 921).) but he had intercourse with many women, both mortals and immortals. By Themis, daughter of Sky, he had daughters, the Seasons, to wit, Peace, Order, and Justice; also the Fates, to wit, Clotho, Lachesis, and Atropus;[*](For the daughters of Zeus and Themis, see Hes. Th. 901ff. ) by Dione he had

Now Calliope bore to Oeagrus or, nominally, to Apollo, a son Linus,[*](Accounts differ as to the parentage of Linus. According to one, he was a son of Apollo by the Muse Urania (Hyginus, Fab. 161); according to another, he was a son of Apollo by Psamathe, daughter of Crotopus (Paus. 2.19.8); according to another, he was a son of Apollo by Aethusa, daughter of Poseidon (Contest 314 according to another, he was a son of Magnes by the Muse Clio (Tzetzes, Scholiast on Lycophron 831).) whom Hercules slew; and another son, Orpheus,[*](That Orpheus was a son of Oeagrus by the Muse Calliope is affirmed also by Ap. Rhod., Argon. i.23ff.; Conon 45; Tzetzes, Scholiast on Lycophron 831; the author of Contest 314; Hyginus, Fab. 14; and Scriptores rerum mythicarum Latini. ed. G. H. Bode, i. pp. 26, 90 (First and Second Vatican Mythographers). The same view was held by Asclepiades, but some said that his mother was the Muse Polymnia (Scholiast on Ap. Rhod., Argon. i.23). Pausanias roundly denied that the musician's mother was the Muse Calliope (Paus. 9.30.4). That his father was Oeagrus is mentioned also by Plat. Sym.179d, Diod. 4.25.2, and Clement of Alexandria, Protrept. 7, p. 63, ed. Potter. As to the power of Orpheus to move stones and trees by his singing, see Eur. Ba. 561ff.; Ap. Rhod., Argon. i.26ff.; Diod. 4.25.2; Eratosthenes, Cat. 24; Conon 45; Hor. Carm. 1.12.7ff.; Seneca, Herakles Oetaeus 1036ff.; Seneca, Herakles Furens 572ff. ) who practised minstrelsy and by his songs moved stones and trees. And when his wife Eurydice died, bitten by a snake, he went down to Hades, being fain to bring her up,[*](As to the descent of Orpheus to hell to fetch up Eurydice, compare Paus. 9.30.6; Conon 45; Verg. G. 4.454ff.; Ov. Met. 10.8ff.; Hyginus, Fab. 164; Seneca, Herakles Furens 569ff.; Seneca, Herakles Oetaeus 1061ff.; Lactantius Placidus on Statius, Theb. viii.59, 60; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 26ff. 90 (First Vatican Mythographer 76; Second Vatican Mythographer 44). That Eurydice was killed by the bite of a snake on which she had accidentally trodden is mentioned by Virgil, Ovid, Hyginus, and the Vatican Mythographers.) and he

Clio fell in love with Pierus, son of Magnes, in consequence of the wrath of Aphrodite, whom she had twitted with her love of Adonis; and having met him she bore him a son Hyacinth, for whom Thamyris, the son of Philammon and a nymph Argiope, conceived a passion, he being the first to become enamored of males. But afterwards Apollo loved Hyacinth and killed him involuntarily by the cast of a quoit.[*](As to the death of Hyacinth, killed by the cast of Apollo's quoit, see Nicander, Ther. 901ff.; Paus. 3.19.4ff.; Lucian, Dial. Deorum xiv.; Philostratus, Im. i.23(24); Palaephatus, De incredib. 47; Ov. Met. 10.162ff.; Serv. Verg. Ecl. 3.63; Lactantius Placidus on Statius, Theb. iv.223; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 37, 135ff. ( First Vatican Mythographer 117; Second Vatican Mythographer 181). The usual story ran that Apollo and the West Wind, or, according to others, the North Wind, were rivals for the affection of Hyacinth; that Hyacinth preferred Apollo, and that the jealous West Wind took his revenge by blowing a blast which diverted the quoit thrown by Apollo, so that it struck Hyacinth on the head and killed him. From the blood of the slain youth sprang the hyacinth, inscribed with letters which commemorated his tragic death; though the ancients were not at one in the reading of them. Some, like Ovid, read in them the exclamation AI AI, that is, “Alas, alas!” Others, like the Second Vatican Mythographer, fancied that they could detect in the dark lines of the flower the first Greek letter (Υ) of Hyacinth's name.) And

Euterpe had by the river Strymon a son Rhesus, whom Diomedes slew at Troy;[*](As to the death of Rhesus, see Hom. Il. 10.474ff.; compare Conon 4. It is the subject of Euripides's tragedy Rhesus; see particularly verses Eur. Rh. 756ff. Euripides represents Rhesus as a son of the river Strymon by one of the Muses ( Eur. Rh. 279, Eur. Rh. 915ff.), but he does not name the particular Muse who bore him.) but some say his mother was Calliope. Thalia had by Apollo the Corybantes;[*](Very discrepant accounts were given of the parentage of the Corybantes. Some said that they were sons of the Sun by Athena; others that their parents were Zeus and the Muse Calliope; others that their father was Cronus. See Strab. 10.3.19. According to another account, their mother was the Mother of the Gods, who settled them in Samothrace, or the Holy Isle, as the name Samothrace was believed to signify. The name of the father of the Corybantes was kept a secret from the profane vulgar, but was revealed to the initiated at the Samothracian mysteries. See Diod. 3.55.8ff. ) and Melpomene had by Achelous the Sirens, of whom we shall speak in treating of Ulysses.[*](As to the Sirens, see Apollod. E.7.18ff. Elsewhere (Apollod. 1.7.10) Apollodorus mentions the view that the mother of the Sirens was Sterope.)

Hera gave birth to Hephaestus without intercourse with the other sex,[*](Compare Hes. Th. 927ff.; Lucian, De sacrificiis 6. So Juno is said to have conceived Mars by the help of the goddess Flora and without intercourse with Jupiter (Ovid, Fasti v.229ff.). The belief in the possible impregnation of women without sexual intercourse appears to have been common, if not universal, among men at a certain stage of social evolution, and it is still held by many savages. See Adonis, Attis, Osiris, 3rd ed. i.92ff.; Folk-Lore in the Old Testament, ii.204, notes; A. et G. Grandidier, Ethnographie de Madagascar, ii. (Paris, 1914), pp. 245ff. The subject is fully discussed by Mr. E. S. Hartland in his Primitive Paternity (London, 1909-1910).) but according to Homer he was

Zeus had intercourse with Metis, who turned into many shapes in order to avoid his embraces. When she was with child, Zeus, taking time by the forelock,

Of the daughters of Coeus, Asteria in the likeness of a quail flung herself into the sea in order to escape the amorous advances of Zeus, and a city was formerly called after her Asteria, but afterwards it was named Delos.[*](Compare Callimachus, Hymn to Delos 36ff.; Tzetzes, Scholiast on Lycophron 401; Hyginus, Fab. 53; Serv. Verg. A. 3.73; Lactantius Placidus on Statius, Theb. iv.795; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 13, 79ff.; (First Vatican Mythographer 37; Second Vatican Mythographer 17).) But Latona for her intrigue with Zeus was hunted by Hera over the whole earth, till she came to Delos and brought forth first Artemis, by the help of whose midwifery she afterwards gave birth to Apollo.[*](As to the birth of Apollo and Artemis, see the HH Apoll. 14ff.; Pind. On Delos, p. 560, ed. Sandys; Hyginus, Fab. 140; and the writers cited in the preceding note. The usual tradition was that Latona gave birth both to Artemis and to Apollo in Delos, which formerly had been called Asteria or Ortygia. But the author of the Homeric Hymn to Apollo distinguishes Ortygia from Delos, and says that, while Apollo was born in Delos, Artemis was born in Ortygia. Thus distinguished from Delos, the island of Ortygia is probably to be identified, as Strabo thought, with Rhenia, an uninhabited island a little way from Delos, where were the graves of the Delians; for no dead body might be buried or burnt in Delos (Strab. 10.5.5). Not only so, but it was not even lawful either to be born or to die in Delos; expectant mothers and dying folk were ferried across to Rhenia, there to give birth or to die. However, Rhenia is so near the sacred isle that when Polycrates, tyrant of Samos, dedicated it to the Delian Apollo, he connected the two islands by a chain. See Thuc. 3.104; Diod. 12.58.1; Paus. 2.27.1. The notion that either a birth or a death would defile the holy island is illustrated by an inscription found on the acropolis of Athens, which declares it to be the custom that no one should be born or die within any sacred precinct. See *)efhmeri\s *)arxaiologikh/, Athens, 1884, pp. 167ff. The desolate and ruinous remains of the ancient necropolis, overgrown by asphodel, may still be seen on the bare treeless slopes of Rhenia, which looks across the strait to Delos. See H. F. Tozer, The Islands of the Aegean (Oxford, 1890), pp. 14ff. The quaint legend, recorded by Apollodorus, that immediately after her birth Artemis helped her younger twin brother Apollo to be born into the world, is mentioned also by Serv. Verg. A. 3.73 and the Vatican Mythographers (see the reference in the last note). The legend, these writers inform us, was told to explain why the maiden goddess Artemis was invoked by women in child-bed.)

Apollo also slew Marsyas, the son of Olympus. For Marsyas, having found the pipes which Athena had thrown away because they disfigured her face,[*](As she played on the pipes, she is said to have seen her puffed and swollen cheeks reflected in water. See Plut. De cohibenda ira 6; Athenaeus xiv.7, p. 616ef; Prop. iii.22(29). 16ff.; Ovid, Fasti vi.697ff.; Ovid, Ars Am. iii.505ff.; Hyginus, Fab. 165; Fulgentius, Mytholog. iii.9; Scriptores rerum mythicarum Latini, ed. G.H.Bode, i. pp. 40, 114 (First Vatican Mythographer 125; Second Vatican Mythographer 115). On the acropolis at Athens there was a group of statuary representing Athena smiting Marsyas because he had picked up the flutes which she had thrown away (Paus. 1.24.1). The subject was a favourite theme in ancient art. See Frazer, note on Paus. 10.29.3 (vol. ii. pp. 289ff.).)

And Artemis slew Orion in Delos.[*](See Hom. Od. 5.121-124; Hor. Carm. 3.4.70ff. ) They say that he was of gigantic stature and born of the earth; but Pherecydes says that he was a son of Poseidon and Euryale.[*](The same account of Orion's parentage was given by Hesiod, whom Pherecydes probably followed. See Eratosthenes, Cat. 32; Hyginus, Ast. ii.34.) Poseidon bestowed on him the power of striding across the sea.[*](Some thought that Orion waded through the sea (so Verg. A. 10.763ff.), others that he walked on the top of it (so Eratosthenes, Cat. 32; Scholiast on Nicander, Ther. 15; Hyginus, Ast. ii.34).) He first married Side,[*](As Side means “pomegranate” in Greek, it has been supposed that the marriage of Orion to Side is a mythical expression for the ripening of the pomegranate at the season when the constellation Orion is visible in the nightly sky. See W. Pape, Worterbuch der griechischen Eigennamen (Brunswick, 1884), ii.1383.) whom Hera cast into Hades because she rivalled herself in beauty. Afterwards he went to Chios and

But for him Poseidon had made ready a house under the earth constructed by Hephaestus.[*](This quaint story of Orion and Oenopion is told also by Eratosthenes, Cat. 32; the Old Scholiast on Aratus, Phaenomena 322, quoted in Epicorum Graecorum Fragmenta, ed. G. Kinkel, p. 89; the Scholiast on Nicander, Ther. 15; Hyginus, Ast. ii.34; Serv. Verg. A. 10.763; and the Scriptores rerum mythicarum Latini, ed. Bode, i. p. 12 (First Vatican Mythographer 33), except that this last writer substitutes Minos, king of Crete, for Oenopion. The name of the guide whom Orion took on his back to guide him to the sunrise was Cedalion (Lucian, De domo 28; Eratosthenes, Cat.; and Hyginus, Ast. ii.34.). Sophocles made the story the theme of a satyric drama called Cedalion, of which a few fragments have come down to us. See TGF (Nauck 2nd ed.), pp. 202ff.; The Fragments of Sophocles, ed. A. C. Pearson, vol. ii. pp. 8ff. Euripides represents the blinded Polymestor praying to the Sun to restore his sight (Eur. Hec. 1067ff.).) And Dawn fell in love with Orion and carried him off and brought him to Delos; for Aphrodite caused Dawn to be perpetually in love, because she had bedded with Ares.

But Orion was killed, as some say, for challenging Artemis to a match at quoits, but some say he was shot by Artemis for offering violence to Opis, one of the maidens who had come from the Hyperboreans.[*](Compare Scholiast on Hom. Od. 5.121, who calls the maiden Upis. According to another, and more generally received, account, Orion died of the bite of a scorpion, which Artemis sent against him because he had attempted her chastity. For this service the scorpion was raised to the rank of a constellation in the sky, and Orion attained to a like dignity. That is why the constellation Orion flies for ever from the constellation Scorpion round the sky. See Aratus, Phaenomena 634ff.; Nicander, Ther. 13ff.; Eratosthenes, Cat. 32; Scholiast on Hom. Il. xviii.486; Scholiast on Hom. Od. v.121; Lactantius Placidus on Statius, Theb. iii.27; Scholiast on Caesar Germanicus, Aratea, p. 386, ed. Eyssenhardt, in his edition of Martianus Capella. The Scholiast on Hom. Il. xviii.486, cites as his authority Euphorion, a grammarian and poet of the fourth century B.C.)

Pluto fell in love with Persephone and with the help of Zeus carried her off secretly.[*](This account of the rape of Persephone and Demeter's quest of her is based on the Homeric Hymn to Demeter. The opening passage, including the explanation of the Laughless Stone, is quoted verbally by Zenobius, (Cent. i.7) and the Scholiast on Aristoph. Kn. 785, but without mention of their authority. For other accounts of the rape of Persephone and Demeter's quest of her, see Diod. 5.4.1-3, Diod. 5.68.2; Cicero, In Verrem, Act. 2. lib. 4, cap. 48; Ovid, Fasti iv.419ff.; Ov. Met. 5.346ff.; Hyginus, Fab. 146; Lactantius Placidus on Statius, v.347; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 106-108 (Second Vatican Mythographer 93-100). All these writers agree in mentioning Sicily as the scene of the rape of Persephone; Cicero and Ovid identify the place with Enna (Henna), of which Cicero gives a vivid description. The author of the Homeric Hymn to Demeter says (HH Dem. 16ff.) that the earth yawned “in the Nysian plain,” but whether this was a real or a mythical place is doubtful. See T. W. Allen and E. E. Sikes, The Homeric Hymns, p. 4 (on Hymn i.8). It was probably the luxuriant fertility of Sicily, and particularly the abundance of its corn, which led later writers to place the scene of the rape in that island. In Ovid's version of the visit of Demeter to Eleusis (Ovid, Fasti iv.507ff.), Celeus is not the king of the place but a poor old peasant, who receives the disguised goddess in his humble cottage.) But Demeter went about seeking her all over the earth with torches by night and day, and learning from the people of Hermion that Pluto had carried her off,[*](This visit paid by the mourning Demeter to Hermion, when she was searching for the lost Persephone, is not mentioned by the author of the Homeric Hymn to Demeter, nor, so far as I know, by any other ancient writer except Zenobius, Cent. i.7 and the Scholiast on Aristoph. Kn. 785, both of whom, however, merely copied Apollodorus without naming him. But compare Paus. 2.35.4-8, who mentions the sanctuary of Subterranean Demeter at Hermion, and describes the curious sacrificial ritual observed at it. At Hermion there was a chasm which was supposed to communicate with the infernal regions, and through which Herakles was said to have dragged up Cerberus (Paus. 2.35.10). The statement of Apollodorus in the present passage suggests that according to local tradition Pluto dragged down his bride to hell through the same chasm. So convinced were the good people of Hermion that they possessed a private entrance to the nether regions that they very thriftily abstained from the usual Greek practice of placing money in the mouths of their dead (Strab. 9.6.12). Apparently they thought that it would be a waste of money to pay Charon for ferrying them across to hell when they could get there for nothing from their own backdoor.)

But for Triptolemus, the elder of Metanira's children, she made a chariot of winged dragons, and gave him wheat, with which, wafted through the sky, he sowed the whole inhabited earth.[*](Compare Cornutus, Theologiae Graecae Compendium 28, pp. 53ff. ed. C. Lang; Ovid, Fasti iv.559ff.; Ovid, Tristia iii.8. (9) 1ff.; Hyginus, Fab. 147; Hyginus, Ast. ii.14; Serv. Verg. G. 1.19, 163; Lactantius Placidus on Statius, Theb. ii.382; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 3, 107 (First Vatican Mythographer 8; Second Vatican Mythographer 97). The dragon-car of Triptolemus was mentioned by Sophocles in his lost tragedy Triptolemus. See TGF (Nauck 2nd ed.), p. 262, frag. 539; The Fragments of Sophocles, ed. A. C. Pearson, ii.243, frag. 596. In Greek vase-paintings Triptolemus is often represented in his dragon-car. As to the representations of the car in ancient art, see Stephani, in Compte Rendu (St. Petersburg) for 1859, pp. 82ff.; Frazer, note on Paus. vii.18.3 (vol. iv. pp. 142ff.); and especially A. B. Cook, Zeus, i. (Cambridge, 1914), pp. 211ff., who shows that on the earlier monuments Triptolemus is represented sitting on a simple wheel, which probably represents the sun. Apparently he was a mythical embodiment of the first sower. See Spirits of the Corn and of the Wild, i.72ff. ) But Panyasis affirms that Triptolemus was a son of Eleusis, for he says that Demeter came to him. Pherecydes, however, says that he was a son of Ocean and Earth.[*](The accounts given of the parentage of Triptolemus were very various (Paus. 1.14.2ff.), which we need not wonder at when we remember that he was probably a purely mythical personage. As to Eleusis, the equally mythical hero who is said to have given his name to Eleusis, see Paus. 8.38.7. He is called Eleusinus by Hyginus, Fab. 147 and Serv. Verg. G. 1.19.)