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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.)