HESIOD: "THEOGONY".

HESIOD: "THEOGONY" (THE GENEALOGY OF THE GODS). 

Introduction:

Hesiod was an Ancient Greek poet who was thought to have lived between 750 and 650 B.C. and therefore to have been a contemporary of Homer, the author of the "Iliad" and the "Odyssey." The main works of Hesiod's to have survived are the "Theogony" (The Origin of the Gods) and "Works and Days," both written in dactylic hexameters.  The "Theogony," the poem translated below, tells of the origins of the gods, their lineages, and the events that led to Zeus becoming the king of the gods.

Ll. 1-28. The immortals teach Hesiod a glorious song.

From the Heliconian Muses let us begin to sing, (they) who hold the great and holy mount of Helicon (i.e. a mountain in Boeotia, the seat of the Muses), and dance on soft feet around the deep-blue spring and altar of the almighty son of Cronos (i.e. Zeus). And, when they have washed their tender bodies in Permessus, or in the Horse's Spring, or in holy Olmeius, they make their fair and lovely dances upon highest Helicon; and they (fully) apply their feet. Then, they arise and go out at night, covered by a thick mist, and they sing in a lovely voice, praising Zeus, the bearer of the aegis, and queenly Hera of Argos, who walks in golden sandals, and bright-eyed Athena, the daughter of aegis-bearing Zeus, and Phoebus Apollo and Artemis, who delights in showering arrows, and Poseidon the earth holder, who shakes the earth, and revered Themis and quick-glancing Aphrodite, and Hebe with the golden crown, and fair Dione and Leto, and Iapetus and Cronos, the wily counsellor, and Eos (i.e. Dawn), and great Helios (i.e. the Sun), and bright Selene (i.e. the Moon), and Earth and great Oceanus and dark Night, and the holy race of (all) the other immortals that are forever. And one day they taught Hesiod a glorious song, while he was tending his lambs under holy Helicon. And this (was) the first word that the goddess said to me, (that is) the Muse of Olympus, the daughter of Zeus who bears the aegis: "Shepherds dwelling in the fields, wretched shameful (creatures), mere bellies (that we are), we know (how) to say many false (things) as though they were true, but we know how to speak the truth when we wish to."  

Ll. 29-52. The Muses sing about the things that are, the things that shall be, and the things that happened in the past. 

So said the fluent-speaking daughters of great Zeus; and they plucked and gave me a rod of luxuriant laurel, a wonderful (thing it was); and they breathed into me a divinely inspired voice, in order to celebrate the things that shall be and (the things) that were before that. And they bade me sing of the race of the blessed (gods) that are forever, but ever to sing of themselves, both first and last. But why, I ask you, (all) these (things) about oak or stone?   

Come now, let us begin with the Muses, who gladden the great mind of their father Zeus with their songs on Olympus, telling with a consenting voice of things that are, and of things that shall be and that were in the past; and the sweet sound flows unwearyingly from their lips; and the house of their father, the loud-thundering Zeus, laughs at the lily-like voice of the goddesses as it sounds abroad; and the peaks of snowclad Olympus resound, as do the homes of the immortals. And they, singing in their divine voice, celebrate in song first of all the revered race of the gods from the beginning, (those) whom Gaia and wide Uranus begot, and, sprung from them, the gods, the givers of good (things). Then next, (the goddesses) begin to sing of Zeus, the father of gods and men, and bring to an end their song, (saying) how much he is the best among the gods and the strongest in power. And again they sing of the race of men and strong giants, and gladden the heart of Zeus within Olympus, (they being) the Olympian Muses, daughters of Zeus who bears the aegis.       

Ll. 53-62. The birth of the nine Muses.

Them (i.e. the Muses) did Mnemosyne (i.e. Memory), who reigns over the hills of Eleuther (i.e. probably an alternative name for Dionysus), begat in Pieria in union with their father, the son of Cronos (i.e. Zeus), as a forgetfulness of ills and as a rest from troubles. For the counsellor Zeus lay with her for nine nights, and entered her holy bed aloof from the immortals. But, when a year had passed, and the seasons turned around as the months waned, and many days were completely finished, then she bore nine daughters (i.e. the nine Muses), all of one mind, and singing is the concern of their hearts, (and) their spirit is free from care, a little way (as it is) from the highest peak of snowy Olympus. 

Ll. 63-103. The Muses provide great support to Earthly princes.  

There (are) their shining dancing places and their beautiful homes. And beside them the Graces and Himerus (i.e. Desire) have their houses full of good cheer. Uttering a lovely voice through their lips, they sing of the laws of all, and they celebrate the trusty habits of the immortals uttered in their delightful voice. Then, they went to Olympus, exalting in their lovely voice with its heavenly song; and the dark earth resounded around (them), as they chanted, and a lovely sound rose up beneath their feet as they came to their father; and he was reigning in heaven and holding himself the lightning and the burning thunderbolt, when he had overcome by his might his father Cronos, and he fairly set in order each of the immortals and likewise showed (them) their duties. 

These (things) sang the Muses, who have their dwellings on Olympus, the nine daughters begotten by great Zeus, Cleio, and Euterpe, Thaleia, Melpomene and Terpsichore, and Erato and Polyhymnia, and Urania and Calliope (i.e. she of the beautiful voice); and she is the most excellent of (them) all. For she attends upon the august princes. Whomever of the princes cherished by heaven the daughters of mighty Zeus honour and behold at his birth, they pour sweet dew on his tongue, and kind words flow from his lips; and soon he skilfully brings a great quarrel to an end; for the princes are wise at heart for this reason, because, when the people are being misled in their assembly, they readily ensure that matters are turned around again by persuading (them) with gentle words. When he goes through a gathering, they greet (him) with tender respect like a god, and he is clearly to be seen among those 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 (come) from Zeus; and happy (is) he whom the Muses love; sweet speech flows from his mouth. For, if a man has sorrow in his freshly-grieving soul, he has dread in his heart as he mourns; yet when a singer, the servant of the Muses, chants of the glorious deeds of men of old and of the gods who inhabit Olympus, he quickly forgets his anxieties, and does not remember his sorrows at all; and the gifts of the goddesses soon turn (him) away from (these).      

Ll. 104-138. Tell us of the beginning of the world. 

Hail, children of Zeus, and do you give (us) a lovely song. And do you celebrate the sacred race of the immortals, who are for ever, (those) that were born of Earth and starry Heaven, and murky Night, and (those) that the Sea did rear. And tell us how the gods and earth were at first, and the rivers and the boundless sea, raging in its swell, and the shining stars and the broad heaven above, and the gods (who) were born from them, the givers of good (things), and how they divided their wealth among themselves, and how they shared their offices between them, and also how at first they took Olympus with its many valleys. Tell me of these (things) from the beginning, (you) Muses who dwell in the house of Olympus, and tell me which of them came first.  

Surely, Chaos came first, but then (came) the broad-breasted Earth, the ever sure foundation of all the deathless (ones) who hold the peaks of snowy Olympus, and murky Tartarus in the innermost part of the Earth with its broad open ways, and Eros, who is the fairest among the immortal gods, the limb-relaxing (one) who overcomes the mind and the wise counsel in the breasts of all gods and men. Erebus and black Night came forth from Chaos; and of the night were born Aether and Day, whom she bore from her loving union with Erebus. Now, Gaia (i.e. Earth) first bore starry Heaven equal to herself, to cover her on every side, and so as to be an ever sure abode for the blessed gods. And she brought forth lofty hills, the graceful haunts of the goddess Nymphs, who dwell among the wooded glens of the hills. She also bore the barren sea, raging in its swell, Pontus (that is, but) without the delight of love-making; but afterwards she lay with Uranus (i.e. Heaven), and bore deep-swirling Oceanus, and Coeus and Crius, and Hyperion and Iapetus, Theia, Rhea, Themis and Mnemosyne, and gold-crowned Phoebe, and lovely Tethys. After them was born Cronos, crooked of counsel, the youngest (and) the most terrible of her children, and he hated his sturdy father.  

Ll. 139-172. Earth begins to conspire with her children against their father Heaven. 

And again she (i.e. Gaia or Earth) bore the Cyclopes, overbearing in spirit (as they were), Brontes (i.e. the Thunderer) and Steropes (i.e. the Lightning Flash), and strong-hearted Arges (i.e. the Vivid One), who gave thunder to Zeus and made the thunderbolt. Now, they were like the gods in everything else, but (one) eye only was set in the middle of their foreheads. And they were given the surname Cyclopes, because one eye, made round by rubbing, was set in their foreheads; strength, and might and craft were in their works.  

And again three other sons were born of Earth and Heaven, great and strong beyond telling, Cottus and Briareus and Gyes, arrogant children (that they were). A hundred arms sprang from their shoulders, unapproachable (as they were), and fifty heads grew from the shoulders upon the strong limbs of each one (of them). And irresistible (was) the mighty strength (that was) in their great forms. For of (all) the children born of Earth and Heaven, these (were) the most terrible, and they were hated by their own father from the beginning; and, as soon as each of them was born, he used to conceal (them) all in a hiding place, and he would not let (them) go up into the light, and heaven rejoiced in his evil-doing. But huge Earth groaned within (herself) as she was straitened; and she envisaged a crafty and evil trick. And, forthwith, she made an element of grey steel, and she shaped a great pruning-knife, and explained her plans to her dear sons; and she heartened them as she spoke, vexed though she was in her heart: "My children, (begotten) of a reckless father, if you are willing to obey (me), we should punish the wicked outrageousness of your father; for, from the first, he intended (to perform) shameful deeds." 

So she (i.e. Earth) spoke; but fear seized them all, and none of them uttered a word. But great Cronos, crooked of counsel, took courage, and answered his trusty mother again in these words: "Mother, I shall undertake to perform this deed, since I do not care for our father, who bears an evil name; for, from the first, he intended (to perform) shameful deeds."

Ll. 173-206. The separation of Heaven and Earth.

So he (i.e. Cronos) said; and vast Earth rejoiced greatly in spirit; and she sat him and hid (him) in an ambush; and she put in his hands a sharp jagged sickle; and she told (him) of the whole plot. 

And great Heaven came, bringing on night, and he lay around Earth, longing for love, and spreading himself fully upon (her); then, the son stretched out his left hand from his place of ambush, and in his right hand he took the great long sickle with jagged teeth, and he eagerly lopped off his father's genitals, and cast (them) away to fall behind (him); and they did not fall vainly from his hands; for Earth received all the bloody drops that gushed forth; and, as the seasons moved around, she bore the strong Erinyes (i.e. the Furies)  and the great Giants, gleaming in their armour, holding long spears in their hands, and the Nymphs whom they call the Ashen Ones all over the boundless earth. And, as soon as he had cut off his genitals with flint, and had cast (them) from the land into the swelling sea, so they were carried over the sea for a long time, and white foam spread over the immortal flesh; and within it a maiden was being nourished; and, in the first place, she drew near to holy Cythera, (and) then from there she came to sea-girt Cyprus. And she came forth as a tender (and) lovely goddess, and grass grew up beneath her shapely feet. Now, gods and men call her both Aphrodite, the foam-born goddess, and well-girded Cytherea, because she was born amid the foam; and (she was called) Cytherea, because she reached Cythera; and Cyprogenes, because she was born in Cyprus, washed by many a wave; and Philommedes, because she sprung from the members (i.e. the genitals of Heaven). And with her went Eros, and comely Desire followed (her), firstly at her birth and as she went into the assembly of the gods. And this honour she has from the beginning, and she has obtained her share by lot among men and the immortal gods, the discourse, smiles and deceits of maidens, and their sweet delight, and love and gentleness.  

Ll. 207-239. The children of Night, Strife and the Sea. 

But these sons, whom he himself begot, their father, great Heaven, used to call tautingly by the name of Titans (i.e. Strainers); for he said that they strained and did an excessively fearful deed, and that then there would be retribution afterwards. And Night bore hateful Doom and black Fate and Death, and she bore Sleep and brought the tribe of Dreams into the world; and, then, the goddess murky Night, though she slept with no one, gave birth to Blame and grievous Woe, and the Hesperides, whose lovely golden apples are a matter of care to the fruit-bearing trees beyond the glorious Ocean. She also bore the Destinies and the ruthlessly avenging Fates, (namely) Clotho (i.e. the Spinner, who spins the thread of a man's life), and Lachesis (i.e. the Disposer of Lots, who assigns to each man his destiny) and Atropos (i.e. She who cannot be turned), who give men at their birth the possession of good and evil, and they pursue the transgressions of men and of gods; and these goddesses never abate their dreadful anger, until they have delivered a sore punishment to the one who has sinned in some way. And deadly Night also bore Nemesis (i.e. indignation or jealousy), that affliction of mortal men; and, after her, she bore Guile and Friendship, and accursed Old Age, and she gave birth to stout-hearted Strife.    

But loathsome Strife bore grievous Toil, and Forgetfulness and Famine, and tearful Sorrows, and Fights and Battles, and Murders and Manslaughters, and Quarrels, and Lying Words and Disputes, and Lawlessness and Folly, all of like nature, and Oath who causes earthly men most damage, when  anyone shall willingly swear a false oath. 

The Sea begat Nereus, who is genuine and truthful, (being) the eldest of his children; and men call him the Old Man, because he is unerring and gentle, and does not forget the laws that are laid down, but has just and gentle thoughts; and yet again, having lain with Earth, (he begot) great Thaumas and manly Phorcys, and fair-cheeked Ceto, and Eurybia (i.e. s9he who rules widely), (who) has a heart of flint within her breast.  

Ll. 240-269. The birth of the fifty Nereids.

To Nereus and the lovely-haired Doris, daughter of Ocean, the perfect river, were born in the barren sea the especially lovely children amongst the goddesses, Ploto and Eucrante, and Sao and Amphitrite (i.e. she was later to marry Poseidon, the God of the Sea) and Eudora and Thetis, and Galene (i.e. Calm) and Glauce, Cymothoe (i.e. Wave-swift) and Speo, and Thoe and lovely Halie, and Pasithea, and Erato and rosy-armed Eunice, and graceful Melite, and Eulimene and Agave, and Doto and Proto, and Pherusa (i.e. She who speeds ships) and Dynamene (i.e. She who has power), and Nisaea and Actaea, and Protomedea, Doris and Panopea, and graceful Galatea and lovely Hippothoe, and rosy-armed Hipponoe and Cymodoce, who, with Cymatologe (i.e. the Wave-Stiller) and Amphitrite with her lovely ankles, easily calms the waves upon the murky sea and the blasts of the raging winds, and Cymo and Eione, and well-crowned Halimede, and laughter-loving Glauconome, and Pontoporea and Leagore, and Euagore and Laomedea, and Polynoe and Autonoe, and Lysianassa and Euarne, lovely in shape and without blemish in her figure, and Psamathe and Themisto, and Pronoe and Nemertes (i.e. the Unerring or Truthful), who has the mind of her immortal father (i.e. Nereus). These fifty daughters (i.e. the Nereids) sprang from blameless Nereus, skilled (as he was) in excellent crafts. And Thaumas wedded Electra, the daughter of the deep-flowing Ocean; and she bore (him) swift Iris and the long-haired Harpies (i.e. the Snatchers), Aello (i.e. Storm-swift) and Ocypetes (i.e. Swift-flier), who, on their swift wings, keep pace with the blasts of the winds and with the birds; for they dart along high in the air. 

Ll. 270-303. The offspring of Medusa.

And again, Ceto bore to Phorcys the fair-cheeked Graiae, grey-haired from birth, and the immortal gods and the men who walk on the earth call them Graiae, both well-attired Pemphredo and saffron-robed Enyo, and the Gorgons, who dwell beyond the glorious Ocean on the border towards Night, where there are the clear-voiced Hesperides (i.e. the daughters of Evening), (that is) Sthenno and Euryale, and Medusa, who suffered a dreadful (fate). For she was mortal, but the other two (were) immortal and ageless; and with her lay the Dark-Haired One (i.e. Poseidon) in a soft meadow amid spring flowers. And, when Perseus slew (her) (i.e. Medusa) by cutting off her head, there sprang forth great Chrysaor and the horse Pegasus. This name was given to him, since he was born near the springs (i.e. pegae) of Ocean, and to the other because he was bearing a golden sword (i.e. aor) in his hands. He (i.e. Pegasus) now flew away, and left the earth, the mother of flocks, and came to the immortals; and he dwells in the house of Zeus, and brings both thunder and lightning to Zeus, wise in counsel. But Chrysaor begot three-headed Geryon, after joining in love with Callirrhoe, the daughter of glorious Ocean. The mighty Heracles slew him beside his shambling oxen in sea-girt Erythea on the day when he drove the broad-fronted oxen to holy Tiryns, and had crossed the ford of Ocean, and had killed Orthus and the herdsman Eurytion in the murky farmstead beyond the glorious Ocean.  

And in a hollow cave she (i.e. Callirrhoe) bore another monster, irresistible (as he was), in no way like unto mortal men or immortal gods, (that is) the undaunted Echidna, (who is) half a nymph with quick-glancing eyes (and) beautiful cheeks, and then half a huge serpent, fearful and great, eating slippery raw flesh beneath the depths of the earth. And there she has a cavern deep down under a hollow rock, far from the immortal gods and mortal men; and there did the gods grant her a glorious house to dwell in. 

Ll. 304-336. The offspring of Echidna.

And grim Echidna keeps guard beneath the earth in Arima, (she being) an immortal nymph and ageless all her days. (Men) say that Typhon, terrible, uncontrollable, and impious (as he was), was joined in love-making to her, the maid with the quick-glancing (eyes); and she conceived and brought forth stout-hearted offspring. First, she bore Orthus, the hound of Geryon; the again, she bore a second (one), the irresistible, quite unspeakable Cerberus, who eats raw meat, the brazen-voiced hound of Hades, fifty-headed, shameless and strong; and again she bore a third (one), the evil-minded Lernaean Hydra, whom the white-armed goddess Hera nourished in her insatiable anger with the mighty Heracles. And Heracles, the son of Zeus, from the house of Amphitryon (i.e. he who was married to Heracles' mother, Alcmene), slew her with the pitiless sword, together with the warlike Iolaus, through the plans of the spoil-driver Athena. And she gave birth to the Chimaera, (who) breathed irresistible fire, (and she was) fearful and great, and swift-footed and strong; and she had three heads; one (was that) of a fierce lion, and another of a goat, and another (that) of a serpent, a fierce dragon; in front (she was) a lion, and from behind (she was) a dragon, and in her middle a goat, breathing forth a terrible blast of blazing fire. Her did Pegasus and noble Bellerophon slay. But she, overcome with love for Orthus, gave birth to the deadly Sphinx, that destroyed the Cadmeans, and the Nemean lion, which Hera, the noble wife of Zeus, brought up and settled in the hills of Nemea, (as) a plague to men. There he destroyed tribes of his own people and exercised power over Tretus of Nemea and Apesas; but the strength of stout Heracles overcame him.  

And Ceto, having joined in love-making with Phorcys, bore her youngest, the dreadful serpent who guards all the golden apples in the secret places of the dark earth at its great borders; this is the offspring of Ceto and Phorcys.     

Ll. 337-370. The offspring of Tethys. 

And Tethys bore to Ocean the eddying rivers Nile and Alpheus, and the deep-swirling Eridanus, Strymon and Maeander, and the fair-flowing Ister, Phasis and Rhesus and the silver-eddying Achelous, Nessus and Rhodius, and Haliacmon and Heptaporus, Granicus, and Aesopus and holy Simois, Peneus and far-flung Caicus and great Sangarius, Ladon and Parthenius, Euenus and Ardescus and the divine Scamander. 

And she (i.e. Tethys) gave birth to a holy clan of daughters, who, with the lord Apollo and the Rivers, bring men on the earth to manhood, and to this charge Zeus appointed (them), Peitho and Admete, and Ianthe and Electra, and Iris and Prymne, and divinely shaped Urania, Hippo and Clymene, Rhodea and Callirrhoe, Zeuxo and Clytie and Idyia, Pasithoe and Plexaura, Galaxaura and lovely Dione, Melobosis, and Thoe and graceful Polydora, and Cerceis, lovely in stature, and ox-eyed Pluto, Perseis and Ianeira, Acaste, Xantho, the lovely Petraea, Menestho and Europa, Metis and Eurynome, saffron-clad Telesto, Chryseis and Asia, and charming Calypso, Eudora and Tyche, and Amphiro and Ocyrrhoe, and Styx, who is placed before all of them. These (are) the eldest daughters (that) sprang from Ocean and Tethys; but there are many others as well. For there are three thousand neat-ankled daughters of Ocean, who are widely scattered, and traverse the earth and the depths of the sea, everywhere alike, glorious children of the goddesses. And then (there are) many other rivers, babbling as they flow, sons of Ocean, whom queenly Tethys bore; all of their names (it is) hard for a mortal man to tell, but everyone of them knows (the names) of those around (which) they dwell.  

Ll. 371-403. Zeus appoints Styx to be the oath of the gods. 

And Theia was overcome with love for Hyperion, and bore great Helios (i.e. the Sun) and radiant Selene (i.e. the Moon), and Eos (i.e. Dawn), who shines upon all who are upon the earth and the immortal gods, who possess the wide heaven. And Eurybia, the most divine of goddesses, was joined in love-making with Crius, and bore Astraeus and great Pallas, and Perses, who distinguished himself among all men in knowledge. 

And Eos, a goddess lying in love-making with a god, bore to Astraeus the stout-hearted winds, brightening Zephyrus (i.e. the West Wind), and swift-speeding Boreas (i.e. the North Wind), and Notus (i.e. the South Wind). After these, Erigeneia (i.e. Eos) bore the star Eosphorus (i.e. Dawn-bringer) and the gleaming stars with which heaven is crowned. 

And Styx, the daughter of Ocean, lay with Pallas, and bore Zelus (i.e. Emulation) and fair-ankled Nike (i.e. Victory) in the bed-chambers; she also brought forth her famous children, Cratos (i.e. Strength) and Bia (i.e. Force), for whom there is no house apart from Zeus, neither any abode nor path, except (that) by which way God leads them, but they always dwell with loud-thundering Zeus. For so did Styx, the imperishable daughter of Ocean, plan on that day when the Olympian lightener called all the immortal gods to great Olympus, and said that whichever one of the gods would fight with him against the Titans he would not deprive him of his honours, but each one would keep the office which (he had) before among the immortal gods, and he declared that he, who (was) without office and unrewarded under Cronus, would receive office and honours, as the custom is. So imperishable Styx came first to Olympus with her children through the plans of her father (i.e. Ocean), and Zeus honoured her and gave (her) greater than usual gifts. For he appointed her to be the great oath of the gods (i.e. no oath sworn on the Styx could ever be broken), and her children to be those who would always dwell with him, And so did he accomplish (these things) for all of them forever, just as he promised; but he himself reigns and rules with strength.     

Ll. 404-452. The virtues of the goddess Hecate.`                                                                                                                                                                                        

And Phoebe came again to the much-loved bed of Coeus; then, the goddess, in her love for the god, conceived and gave birth to dark-robed Leto, always mild and kind to men and to the immortal gods, gracious from the beginning, (and) most gentle within Olympus. And she bore the honourable Asteria, who Perses once led to his great house to be called his dear wife. And she conceived and bore Hecate, whom Zeus, the son of Cronos, honoured above all; and he gave her splendid gifts, and to have her share of the earth and the barren sea. And she (i.e. Hecate) also received honour in starry heaven, and is honoured especially by the immortal gods. For to this day, whenever any one of the men on earth offers rich sacrifices and prays for favour in acordance with custom, he calls upon Hecate. Great honour follows him very readily, whose prayers the goddess receives favourably, and she bestows her wealth upon him, since the power is surely with (her). For, as many as were born of Earth and Heaven, they obtained office by lot, and of all of these she has her share. And the son of Cronos did not treat her with violence, nor did he take away all that she had won among the former Titan gods, but she holds, as the division of spoil was at first from the beginning, privilege both on earth and in heaven and on the sea; nor, because (she is) an only child, does the goddess receive less honour, but much more still, since Zeus esteems her. To whomever she wishes, she greatly supports and benefits; and she sits in judgment beside venerable kings, and, in the assembly of the people, she distinguishes herself beside whomever she wishes. And, when men arm themselves for man-destroying battle, then the goddess (i.e. Hecate) is present to give victory and grant glory willingly to (those) whom she wishes. Good (is she) also, when men compete at the games, for there too the goddess is with them and benefits (them); and (he who is) victorious, and by his might and strength joyfully wins the rich prize with ease, bestows glory on his parents. And (it is) good (of her) to stand beside the horsemen, whom she wishes (to help). And to those who work in the rough and stormy sea, and (who) pray to Hecate and to the loud-sounding Earth-Shaker (i.e. Poseidon), the glorious deity easily gives a good catch, and, (when it is) seen, she readily takes (it) away, (if that is what) she wishes in her mind. And she does well in the byre with Hermes so as to increase the stock; the droves of cattle, and the broad herds of goats, and the flocks of fleecy ships, she increases from a few, as she wishes (to do) in her mind, and makes less from many. So, although she is the only child of her mother (i.e. Asteria), she is honoured with prizes among all the immortal (gods). And the son of Cronos made her a nurse of the young, who, after that (day) saw with their eyes the light of far-seeing Dawn. So, from the beginning, she is a nurse of the young, and these (are) her honours.

Ll. 453-491. The birth of Zeus.

But Rhea (was) overcome with love for Cronos, and bore (him) splendid children, Hestia, Demeter, and gold-sandalled Hera, and stout Hades with his pitiless heart, who dwells in houses under the earth, and the loud-sounding Earth-Shaker (i.e. Poseidon), and wise-thinking Zeus, father of gods and men too, by whose thunder the wide earth is shaken. These great Cronos swallowed, as each one came forth from the womb to the knees of their holy mother, with this (idea) in mind, that no other of the illustrious sons of Heaven should hold the office of king among the immortals. For he learned from Earth and starry Heaven that, strong though he was, he was destined to be overcome by his own son, through the contrivance of his father. Therefore, he kept no blind look-out spot, but kept an eye on and gulped down his children; but overwhelming grief seized hold of Rhea. And, when she was about to give birth to Zeus, father of gods and men, then she besought her own dear parents, Earth and starry Heaven, to devise a plan with (her) that the birth of her child might be concealed, and that retribution might come upon great Cronos, crooked of counsel, for his father (i.e. Heaven) and the children whom he was swallowing. And they readily heard and obeyed their dear daughter, and they told her all (the things) that were fated to happen concerning king Cronos and his stout-hearted son (i.e. Zeus). And they sent (her) (i.e. Rhea) to Lyctus, to the rich land of Crete, when she was about to give birth to great Zeus, the youngest of her children; huge Earth received him from her in broad Crete to nourish and to rear. There she came, carrying him swiftly through the black night, to Lyctus first; and she took him in her arms and hid (him) in a deep cave beneath the secret places of the hallowed earth on thickly-wooded Mount Aegeum. But, into the hands of the mighty ruling son of Heaven, the earlier king of the gods (i.e. Cronos), she put a great stone. Then, he took it in his hands and thrust (it) into his belly, wretch (that he was); for he did not know in his heart that his (son) (i.e. Zeus) was left behind, he who was about to overcome him in might and power and drive him from office, and that he would reign over the immortal (gods).  

Ll. 492-506. Zeus gains the use of thunder and lightning. 

Then the strength and the glorious limbs of the prince (i.e. Zeus) quickly increased; and, as the years rolled by, great Cronos, crooked in counsel, (was) beguiled by the very persuasive suggestions of Earth and brought up again his offspring, vanquished (as he was) by the cunning and might of his own son. And, first, he vomited up the stone, which he had swallowed last; then, Zeus set it firmly on the wide-pathed earth at most holy Pytho (i.e. later to be called Delos) under the vales of Parnassus, to be a sign henceforth (and) a marvel to mortal men. And he set free from their deadly bonds his father's brothers, whom his father had bound in his folly; they remembered their gratitude to him for his good deeds and gave (him) thunder and the glowing thunderbolt, and the lightning-flash; for, before that, huge Earth had hidden (them); relying on these, he rules over mortals and immortals.   

Ll. 507-544. Heracles rescues Prometheus. 

Then, Iapetus married the maiden Clymene, the neat-ankled daughter of Ocean, and went up (with her) into one and the same bed. And she gave birth to Atlas, a stout-hearted son, and she bore the most renowned Menoetius and Prometheus, full of various wiles, and scatter-brained Epimetheus, who from the start was a mischief to men who earn their own living; for Zeus (was) the first to take into his house the virgin woman whom he had formed. But Menoetius was unmanageable, (and) far-seeing Zeus struck (him) with a smouldering thunderbolt and sent (him) down to Erebus on account of his reckless behaviour and his presumptuous manhood. And Atlas, through strong necessity, upholds the broad heaven with unwearying head and arms, standing at the borders of the earth before the clear-voiced Hesperides (i.e. the Daughters of Evening); for this (was) the lot (that) counsellor Zeus assigned to him. And he (i.e. Zeus) bound wily Prometheus with indissoluble (bonds), cruel chains (though they were), and drove a shaft through the middle (of his body); and on him he set a long-winged eagle; and it began to eat his immortal liver, but at night it grew equally in all directions by as much as the long-winged bird had devoured all day long. Heracles, the valiant son of shapely-ankled Alcmene, slew him, and warded off the son of Iapetus from the cruel plague, and freed (him) from his anxieties, nor was it against the will of Olympian Zeus, who reigns on high, that the glory of Theban-born Heracles might be still greater than it had been before over the much-nourishing earth. For this, then, he stood in awe of, and honoured, his famous son; though (he was) angry, he gave up the wrath which he had before, because he matched himself in wit with the exceedingly strong son of Cronos. For, when the gods and mortal men quarrelled at Mecone, even then he divided between themselves and set before them with a hearty mind (the portions of) a great ox, utterly deceiving the mind of Zeus. For, before the (rest of them) he set flesh and entrails rich in fat upon the hide, covering (them) with the paunch of an ox; but for him (i.e. Zeus) he put the white bones of an ox, arranged with cunning skill and covered with shining fat. Then, the father of men and of gods said to him: "Son of Iapetus (i.e. Prometheus), most renowned of all lords, O my friend, how unfairly you have divided the portions!"

Ll. 545-584. Hephaestus creates Pandora.

So spoke Zeus with a sneer, (he) with his knowledge of endless schemes. But wily Prometheus answered him, smiling softly, and not forgetting his cunning trick: "Zeus, most glorious and greatest of the everlasting gods, take whichever of these (portions) the heart within your breast bids you." So said the crafty-minded man; but Zeus, with his knowledge of imperishable schemes, saw and did not fail to perceive the trick; and in his heart he saw the mischief against mortal men, which was also about to be fulfilled. And he took up the white fat with both his hands. And he was angry in his mind, and wrath came to his spirit, when he saw the white ox-bones arranged with (such) cunning skill. And for this (reason) the tribes of men upon earth burn white bones upon fragrant altars. And cloud-gathering Zeus (was) greatly vexed and said to him: "Son of Iapetus, knowing things above all (men), O my friend, you have not yet forgotten your cunning art." 

So, in his anger, spoke Zeus, with his knowledge of imperishable schemes; from that (time), then, (he was) always mindful of the trick, and he would not give the power of unwearying fire to the Melian (race) of mortal men, who live upon the earth. But the noble son of Iapetus (i.e. Prometheus) thoroughly deceived him, and stole the far-seen gleam of unwearying fire in a hollow fennel-stalk; and it stung him deep down in his spirit, high-thundering Zeus (that is), and it angered him in his heart, when he saw the far-seen ray of fire amongst men. And, forthwith, in return for fire, he made (something) evil for men; for the very famous Lame One (i.e. Hephaestus) formed of earth the likeness of a modest maiden (i.e. Pandora) in accordance with the will of the son of Cronos. And the bright-eyed goddess Athena girded and adorned (her) with silvery raiment; and down from her head, she spread with her hands an embroidered veil, a wonder to behold; and she, Pallas Athena, put around her head a crown of gold, which the very famous Lame One made himself, and made with his hands as a favour to his father Zeus. But on it, many curious (things) were wrought, wonderful to see, for of the many wild creatures which the land and sea bring up, many of these he put upon (it), wonderful (things they were), like living (things) with voices, - and great beauty shone from (it). 

Ll. 585-616.  Pandora is the source of women. 

But, when he had made the beautiful evil (to be) the price of the blessing, he brought (her) out (to the place) where the other gods and men were, delighting in the dress (given to her) by the bright-eyed daughter of a mighty father (i.e. Athena). And wonder took hold of the immortal gods and mortal men, when they saw the sheer guile (which was) irresistible to men.     

From her (i.e. Pandora) is the race of female women, and from her is the deadly race and tribes of women, a great calamity (they are), who live with mortal men, not accompanying (him) in hateful poverty, but in wealth. And, as when in thatched hives bees feed the drones, (who are) their partners in evil deeds - they are busy by day, and throughout the day until the sun goes down, and they lay the white honeycombs, and they stay inside in the covered hives, 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, and (to be) his partners in evil deeds; and he gave them a second evil as the price for the good (that they had); now, he who avoids marriage and the sorrowful deeds of women, does not marry, but he reaches deadly old age lacking in old-age care; yet he does not live in need of livelihood, but, when he dies, his kinsfolk divide his possessions between (them); and as for the (man) who is in pursuit of the lot of marriage and takes a trusty wife, well-suited to his heart, and in his case evil continually contends with good throughout his life; and he who has a mischievous family, lives with perpetual grief in his breast, and in his spirit, and in his heart, and this evil is beyond remedy. 

So, it is not possible to deceive, nor go beyond, the will of Zeus. For not even the son of Iapetus, gracious Prometheus, escaped from his heavy anger, but, of necessity, a strong bond detained (him), full of wisdom though he was.

Ll. 617-653. The war between the Titans and the offspring of Cronos. 

But, when their father was first wroth in his heart with Briareus, and Cottus and Gyes, he bound (them) in a mighty bond, because he admired their excessive manhood, and also their shape and great size; and he made (them) live beneath the earth and its broad ways. And there they had sorrows as they dwelt under ground, set on the border at the ends of the earth, grieving greatly for a long time, with great grief at heart. But the son of Cronos (i.e. Zeus) and the other immortal gods, whom thickly-haired Rhea bore in union with Cronos, brought them up again to the light on the advice of Earth; for she herself clearly recounted everything to them, (how) with them they might win victory and a glorious (source of) prayer. For the Titan gods, and all those who sprang from Cronos, had long been fighting against one another in mighty combat with heart-grieving toil. For the Titan gods, and all those who sprang from Cronos, had long been fighting against one another in mighty combat with heart-grieving toil, the lordly Titans from lofty Othrys, but the gods, (who are) the givers of good (things), whom thickly-haired Rhea bore, after lying with Cronos, from Olympus.  So they with bitter wrath were continually fighting one another for ten full years. There was no closure and no ending of the bitter strife (in sight) for either side, and the outcome of the war was evenly balanced. But, when he had supplied them with all (things) fitting, both nectar and ambrosia, which the gods themselves eat, their proud spirit revived within the breasts of all (of them). When they had fed on nectar and lovely ambrosia, then (it was that) the father of men and of gods spoke among them: "Hear me, (you) splendid children of Earth and Heaven, so that I may say what the heart in my breast bids me. For a long time now have we, both Titan gods and those of us who spring from Cronos, been fighting one another every day to win victory and sway. But do you show your great might and invincible hands to the Titans, as their opponents in bitter warfare, remembering our friendly kindness, (and) those sufferings from which you have come back to the light through our counsels from cruel bondage under misty darkness." 

Ll. 654-686. The war continues.

So he said; and blameless Cottus answered him again: "(O) Divine (One), you speak of (things) not unknown (to us); but we also know ourselves that your mind and thinking are outstanding, and that, for the immortals, you became their defender from icy ruin. And, through your thoughtfulness, we have come back again from the murky gloom and from our cruel bonds, (O) lord, son of Cronos, suffering things that we did not expect. So now, with fixed purpose and thoughtful counsel, we shall defend your power in this dreadful strife, contending with the Titans in mighty combat."

So he spoke; and the gods, givers of good (things), applauded when they heard his word; and their spirit longed for war even more than before this; they all stirred up hateful battle, both males and females, on that day, the Titan gods and (those) that were born of Cronos, those dread and mighty (ones) with overwhelming strength, whom Zeus brought up to the light from Erebus beneath the earth. A hundred arms sprang from the shoulders of all of them alike, and each (of them had) fifty heads growing from their shoulders upon stout limbs. These, then, stood against the Titans in grim battle, holding enormous rocks in their sturdy hands. And, on the other side, the Titans readily strengthened their ranks, and both (sides) showed their handiwork and their strength at the same time. The boundless sea rang fearfully around them, and the earth crashed loudly, and wide heaven (was) shaken and groaned, and high Olympus shook from the ground upwards under the force of the immortal (gods), and a heavy quaking reached dim Tartarus, as did the harsh sound of their feet in their unspeakably great pursuit and of their hard shafts; so then, they hurled their grievous missiles upon one another. And the cry of both (armies), as they urged (their colleagues) on, reached the starry heaven; and they met together with a great war-cry. 

Ll. 687-728. The offspring of Cronos prevail over the Titans.

Then, Zeus restrained his might no longer, but his heart was at once filled with fury, and he showed forth all his strength; but he came from heaven and from Olympus, hurling his lightning continually at the same time; now the thunderbolts flew thick and fast from his strong hand together with thunder and lightning, constantly whirling the sacred flame; and the life-giving earth crashed around as it burned, and the unspeakably vast wood crackled loudly around in the fire. The whole of the earth seethed, as did the streams of Ocean and the barren sea; and the hot vapour encompassed the Titans under the earth, and the unspeakable flame rose to the bright upper air, and the flashing glare of the thunder and lightning blinded their eyes, despite their being strong. The wondrous heat seized hold of Chaos; and it even seemed (to those) with eyes to see and with ears to hear the sound, as if Earth and broad Heaven came together from above; for such a mighty crash would have arisen if she (i.e. Earth) were falling in ruins, and he (i.e. Heaven) were striking (her) down from on high; (for) such a mighty crash there was, while the gods were meeting together in strife. The winds stir up the earthquakes and duststorms and thunder and lightning, and the blazing thunderbolts, (which are) the shafts of great Zeus, and carried the shouts and the war-cries of both (armies); and the terrible uproar of fearful strife had arisen, and the strength of their deeds was shown, and the fighting declined; but before that (happened), they kept on at one another and fought continually in harsh combat. 

And among the foremost, Cottus and Briareus and Gyes, insatiate for battle (as they were), aroused the fierce fighting; they launched three hundred rocks from their strong hands, and overshadowed the Titans with their missiles, and they despatched them beneath the wide-pathed earth; and, when they had conquered (them), they bound them with their hands in grievous chains, despite their high spirits, as far beneath the earth as heaven is above the earth; for so far (is it) from earth to dim Tartarus. For a bronze anvil coming down from heaven during nine nights and days would reach the earth on the tenth; and, again, a bronze anvil coming down from earth during nine nights and days would reach Tartarus on the tenth. A bronze fence runs round it; and night spreads around (it) in a triple circuit around the neck; yet above (it) grow the roots of the earth and the barren sea.    

Ll. 729-766. The dwellings of the children of Night.

There, by the counsel of Zeus the cloud-gatherer, the Titan gods are hidden under the misty gloom in a dank and dark place, (where are) the ends of the huge earth. For them, going out is not possible. For Poseidon fixed gates of bronze upon (it), and a wall runs around (it) on all sides. There Gyes and Cottus and Obriareus live, the faithful sentinels of aegis-bearing Zeus. 

And there, all in order, are the sources and ends of gloomy earth and misty Tartarus, and of the barren sea and the starry heaven, gruesome (and) dank, which even the gods abhor; a great gulf (it is), and, if once (a man) were within the gates, he would not reach the floor until a whole year had come to an end, but cruel blast upon blast would carry him this way and that; and this portent is dreadful even to the immortal gods. And there stands the dreaded home of murky Night, wrapped in dark clouds. In front of them, the son of Iapetus (i.e. Atlas) upholds the broad heaven, standing immovably upon his head and unwearying hands, (at the place) where Night and Day draw nearer, and greet one another as they pass across the great threshold of bronze; and while one is about to go down (into the house), the other comes to the door, and the house never keeps them both inside. But one is always outside the house and goes backwards and forwards across the earth, and the other is inside the house and waits (there) until the time comes for her journey; and one holds the much-seeing light for those on the earth, but the other, deadly Night (that is), (holds) Sleep, the brother of Death, in her arms, concealed in a murky cloud.     

And there the children of murky Night have their dwellings, (namely) Sleep and Death, those awful gods; and the glowing Sun never looks upon them with his rays as he goes up into heaven, nor as he comes down from heaven. And the former of them (i.e. Sleep) goes up and down quietly over the earth and the sea's broad back, and (is) well-disposed to men, but the other (i.e. Death) (has) a heart of iron and the spirit within his breast (is) as pitiless as bronze; whomever among men he has first seized, he holds (fast); and (he is) hateful even to the immortal gods. 

Ll. 767-806. The oath of the Styx.

There, in front, stand the echoing halls of the god of the lower world, strong Hades, and of dreaded Persephone, and a fearful hound (i.e. Cerberus) guards (the house) in front, pitiless (as he is), and he has a cruel practice; now, those going in, he still fawns upon with his tail and both of his ears, but he does not allow (them) to go back out again, but he keeps close watch and devours whomever he catches going outside the gates of Strong Hades and dreaded Persephone. 

And there dwells the goddess hated by the immortals, terrible Styx, the eldest daughter of back-flowing Ocean; and she lives, far apart from the gods, in a glorious house overlooked by lofty rocks; and she is firmly fixed towards heaven with silver pillars all around. Seldom does the daughter of Thaumas, swift-footed Iris, come (to her) with a message over the sea's broad back. But, when strife and wrangling arise among the immortal (gods), and anyone of those who inhabit the houses of Olympus tells a lie, then Zeus sends Iris to bring the great oath of the gods from afar in a golden jug, (that is) the renowned cold water, which trickles from a high towering rock; for from under the broad-pathed earth a branch of Ocean flows through the dark night out of the holy stream; and with nine silver streams he whirls around the earth and the broad back of the sea, (and then) falls into the main, but the (next) one flows out from a rock, a sore (source of) trouble to the gods. Whoever of the immortal (gods,) who hold the peaks of snowy Olympus, poured a libation and swore a false oath, must be breathless until a year (is) completed; and he must never come near to eating ambrosia and nectar, but lie breathless and speechless on a strewn bed, and a heavy trance comes over him. But, when he has spent a long year in his sickness, another harder penance comes after the other (one). For nine years he is deprived of ever being with the gods, and never joins in their counsels or their feasts for nine whole years; but in the tenth (year) he joins once more in the assemblies of the immortal (gods) who inhabit the dwellings of Olympus. Such an oath, then, did the gods assign to the imperishable and primeval water of the Styx, and it burst forth through a rugged place. 

Ll. 807-819. Briareus marries the daughter of Poseidon.

And there, all in order, are the sources and ends of the dark earth and murky Tartarus, and the barren sea and the starry heaven, loathsome (and) dank (they are), and even the gods abhor them. And there (are) the shining gates and the unshaken threshold of bronze, fitting together with unbroken roots (and) self-grown (i.e. made of native metal); and beyond, apart from all the gods, live the Titans, on the other side of gloomy Chaos. But the renowned allies of loud-thundering Zeus inhabit dwellings on the Ocean's foundations, (that is) both Cottus and Gyes; but Briareus, being goodly, the loud-thundering Earth-Shaker (i.e. Poseidon) made (him) his son-in-law, and gave (him) his daughter Cymopolea to wed. 

Ll. 820-852.  The strife between Zeus and Typhos.

But when Zeus drove the Titans from heaven, huge Earth, in her love for Tartarus, bore her youngest child, Typhoeus (i.e. Typhos), with the aid of golden Aphrodite; his hands took on strength, (whatever) deeds he undertook, and the strong god's feet (were) untiring; and from his shoulders there were the hundred heads of a snake, a fearful dragon, playing with their dark tongues, and, from under the brows of his eyes in his wonderful heads, fire flashed; and fire burned from all of his heads as he glared; and there were voices in all of his fearful heads, which uttered every kind of unspeakable sound; for, at one time, they made sounds such as were understandable by the gods, but then at another time (it was) the sound of a bull. bellowing loudly in proud, ungovernable fury, and then at another (that) of a lion with a shameless heart, and then at another (sounds) like those of puppies, wonderful to hear, and again at another he would whistle, and the high mountains would make sounds from below. And indeed an irresistible occurrence would have happened on that day, and he (i.e. Typhos) would have exercised rule over mortals and immortals, if the father of men and of gods (i.e. Zeus) had not been (so) quick to perceive (it). And he thundered hard and mightily, and, roundabout, the earth resounded terribly, as did the broad heaven above, and the sea and the streams of Ocean, and the nether-world of the earth. And great Olympus shook beneath the immortal feet of the king as he arose; and the earth groaned (thereat). And through the two of them heat took hold of the dark-blue sea through thunder and lightning and the fire from the monster, the flashes of lightning, and the winds and the scorching thunderbolts. And the whole of the earth seethed, as did the sky and the sea; and the large waves raged round and about the beaches at the rush of the immortal (gods), and an endless shaking arose; Hades trembled as he rules the dead beneath the earth, as do the Titans under Tartarus, who live with Cronos, because of the incessant noise and the dreadful strife.  

Ll. 853-885. When he has defeated Typhos, the gods elect Zeus as their ruler.

And so, when Zeus raised up his might and took up his weapons, thunder and lightning and the blazing thunderbolt, he leapt from Olympus and struck (him): then, he burned all the marvellous heads of the fearful monster. but, when he had overpowered him and flogged (him) with strokes (of the lash), he threw (him) down lamed, and the huge earth let out a groan. And a flame shot forth from the thunderstricken lord in the dark rugged glens of the mountain, (where he was) smitten. And as much of the huge earth was scorched by the wondrous vapour and melted as tin, when heated by men's art in well-bored crucibles, or as iron, which is the hardest of all (things), is overcome by burning fire in the glens of the mountains, and melts in the divine earth through the hands of Hephaestus, so the earth melted in the flame of the burning fire. And, with anger in his heart, he (i.e. Zeus) cast him (i.e. Typhus) into broad Tartarus. 

And from Typhos comes the strength of winds blowing in a damp atmosphere, apart from the South Wind, the North Wind and the brightening West Wind; these come from the gods, and are a (source of) great advantage to mortals. But the others blow on the sea in squalls; and they fall upon the murky sea, and reap great havoc among mortals with their evil stormy blasts; and, at one time, some blow hard and scatter ships and destroy sailors; and there is no defence against this evil, for the men who meet them on the sea. And then again (there are) others across the boundless flowery earth (who) spoil the fair works of earth-born men, filling (them) with dust and grievous uproar. 

But, when the blessed gods had completed their work, and settled by force (their struggle) for honours with the Titans, then they urged far-seeing Olympian Zeus to reign and rule over the immortal (gods); then he divided their posts of honour among them. 

Ll. 885-900. Zeus puts Athena's mother into his belly.

Then, Zeus, the king of the gods, made Metis his first wife, and she was the most wise among mortal men. But, when she was about to give birth to the bright-eyed goddess Athena, then he craftily deceived (her) with cunning words and put her in his belly on the advice of Earth (i.e. Gaia) and starry Heaven (i.e. Uranus). For they advised him in this way, so that no one other than Zeus should hold royal sway over the eternal gods. For it was destined that very wise children should be born to her: first, the bright-eyed maiden Tritogeneia (i.e. Athena), (who) had strength and a wise understanding equal to her father. But afterwards it was destined that a son should be born (to her) with an overbearing spirit; but Zeus put her (i.e. Metis) into his own belly first, so that the goddess might show him good and evil.  

Ll. 901-937. The many wives of Zeus and their many children.

Next he married bright Themis, who bore the Horae (i.e. the Seasons), and Eunomia (i.e. Order) and Dike (i.e. Justice), and blooming Eirene (i.e. Peace), who attend to the works of mortal men, and the Moirae (i.e. the Fates), to whom counsellor Zeus gave the greatest honour, (namely) Clotho (i.e. the Spinner) and Lachesis (i.e. the Dispenser of Lots) and Atropos (i.e. Unchanging One), who allowed mortal men to experience both good and evil. 

And Eurynome, the daughter of Ocean, (who) had a very lovely shape, bore him three Charites (i.e. Graces), Aglaea, and Euphrosyne and lovely Thaleia, from whose clear-seeing eyes flowed limb-relaxing love, and beautiful is the look they give beneath their eye-brows. 

But he (i.e. Zeus) came to the bed of bountiful Demeter, who bore white-armed Persephone, whom Aidoneus (i.e. Hades) carried off from her mother; but counsellor Zeus gave (her to him).

And again he fell in love, (this time) with lovely-haired Mnemosyne, from whom were born the nine-golden crowned Muses (i.e. Calliope, Clio, Euterpe, Melpomene, Thalia, Erato, Terpsichore, Polyhymnia, and Urania) to whom feats and the pleasure of song were a source of delight.   

And Leto (was) joined in love with aegis-bearing Zeus, (and) bore Apollo and Artemis, who delights in shooting arrows, lovely children beyond all those dwelling in Heaven.

Last of all, he made blooming Hera his wife; and she, having joined in love-making with the king of the gods and men, gave birth to Hebe, and Ares and Eileithyia. 

But he himself brought forth from his own head the bright-eyed Tritogeneia (i.e. Athena), the dreaded, strife-stirring, host-leading, Unwearied queen, for whom tumults and wars and battles are a source of pleasure, but Hera without joining in love-making (with Zeus), for she was very angry and had quarrelled with her husband, (brought forth) the famous Hephaestus, (who) has surpassed all the sons of Heaven in his skills.

But Hera was very angry and quarrelled with her husband. But, because of this strife, she bore, without union with Zeus, who holds the aegis, a glorious son Hephaestus, who excelled all the sons of Heaven in skilful planning. But he lay with the fair-cheeked daughter of Ocean and the lovely-haired Tethys apart from Hera ...., deceiving Metis, although she was exceedingly shrewd. But he seized (her) with his hands, and put her in his belly, fearing that she might bring forth something stronger than his thunderbolt. Therefore, did the son of Cronos, who sits on high and dwells in the aether, suddenly swallow her; but at once she conceived Pallas Athene; and the father of men and gods gave birth to her by means of his head on the banks of the river Trito. And now, Metis, Athena's mother, that deviser of righteous plans, and who was much wiser than gods and mortal men, stayed hidden beneath the inward parts of Zeus, and there the goddess received that by which she surpassed in strength all the immortal (ones), who have their dwellings in Olympus, (and it was she who) made the fear-striking aegis of Athena; and with it he gave birth to her, arrayed in the armour of war.

And to Amphitrite and the loud-sounding Earth-Shaker (i.e. Poseidon) was born the great wide-ruling Triton, who owns the bottom of the sea, and he lives with his dear mother and the lord his father in their golden house, (and) an awful god (he is). But Cytherea bore to Ares the shield-piercer Panic and Fear, who drive in disorder close ranks of men in chilling war with the help of Ares, sacker of cities, and Harmonia, whom high-spirited Cadmus made his wife. 

Ll. 938-962. Other children born to Zeus and the gods. 

And Maia, the daughter of Atlas, bore to Zeus glorious Hermes, the herald of the immortal (gods), after she had gone up into his holy bed. 

And Semele, the daughter of Cadmus, having joined with him (i.e. Zeus) in love-making, bore him a splendid son, the delightful Dionysus. a mortal (woman) and an immortal (son); and now they are both (of them) gods. 

And Alcmena (was) joined in love-making with cloud-gathering Zeus, and gave birth to mighty Heracles. 

And Hephaestus, the famous lame one, made Aglaea, the youngest of the Graces, his buxom wife.  

And golden-haired Dionysus made auburn-haired Ariadne, the daughter of Minos, his buxom wife. And the son of Cronos made her deathless and unaging for him. 

And the mighty Heracles, when he had completed his grievous labours, made Hebe his revered wife in snowy Olympus, (she who was) the child of great Zeus and of gold-sandalled Hera, that blessed (man), who, having completed his great work, (now) lives among the immortal (gods), unharmed and unaging all his days. 

And Perseis, the glorious daughter of Ocean, bore to untiring Helios Circe and Aeetes the king. And Aeetes, the son of Helios, who brings light to mortals, married by the will of the gods the fair-cheeked Idyia, the daughter of Ocean, the stream (that has been) brought to perfection. And she was overwhelmed in love-making through golden Aphrodite, and bore him neat-ankled Medea. 

Ll. 963-1002.

And now do you rejoice, you who dwell in homes on Olympus, (you) islands and (you) continents and (you) briny sea within. Now sing, (you) race of goddesses, you sweet-sounding Muses of Olympus, daughters of Zeus who bears the aegis, even (you) immortal (ones) who lay with mortal men and bore children like gods. 

Now, Demeter, a goddess among goddesses, (was) joined in sweet love-making with the hero Iasion, and bore Plutus in a thrice-ploughed fallow in the rich land of Crete, a kindly (god) who goes everywhere over land and the sea's broad back; and he made the man rich who found (him), and bestowed great wealth upon him.  

And Harmonia, the daughter of golden Aphrodite, bore to Cadmus Ino and Semele and fair-cheeked Agave, and Autonoe, whom bronze-chested Aristaeus wedded, and Polydorus also in well-girded Thebes. 

And the daughter of Ocean, Callirhoe, (was) joined in the love-making of Aphrodite, rich in gold, with stout-hearted Chrysaor, (and) bore a son, (who was) the strongest of all men, (namely) Geryones, whom mighty Heracles slew for the sake of his shambling oxen in sea-girt Erythea.

And Eos (i.e. Dawn) bore to Tithonus the bronze-crested Memnon (i.e. the Resolute), king of the Ethiopians, and the lord Emathion. And to Cephalus she bore a splendid son, strong Phaethon, a man like the gods, who, (when he was) a young (boy) in the tender flower of glorious youth with the delicate thoughts of a child, laughter-loving Aphrodite flew up to and aroused (her) and made her the nightly keeper in her sacred shrine, (and what) a divine spirit (she was).   

And the son of Aeson, by the will of the everlasting gods, led away from Aeetes, the daughter of king Aeetes, cherished by Zeus, when he had finished the many grievous tasks (which) the great overbearing king Pelias, that wanton and presumptuous doer of violence, put upon (him). When he had finished these, (and) after much suffering, the son of Aeson came to Iolcus, bringing the maiden with the quick-glancing eyes (i.e. Medea) (with him) on his swift ship, and made her his buxom wife. And she was overcome by Iason, shepherd of the people, (and) bore a son Medius, whom Cheiron, the son of Philyra, raised in the mountains; and the will of great Zeus was fulfilled.     

Ll. 1003-1022.

But of the daughters of Nereus, the Old man of the sea (i.e. the Nereids), Psamathe, the most divine of goddesses, now (lay) in love-making with Aeacus by means of golden Aphrodite, (and) bore Phocus, and the silver-footed goddess Thetis was given in marriage to Peleus, and gave birth to lion-hearted Achilles, who breaks through the ranks of warriors. 

And the beautifully crowned Cytherea (i.e. Aphrodite) joined in sweet love-making with the hero Anchises, (and) bore Aeneas on the peaks of Ida with its many wooded glens. 

And Circe, the daughter of Hyperion's son Helius (joined) in love-making with stout-hearted Odysseus, (and) bore Agrius and Latinus, faultless and strong (as he was); and then she gave birth to Telegonus by means of golden Aphrodite. And they ruled over the very well-known Tyrsenians very far off in a recess of the holy islands. 

And Calypso, the most divine of goddesses, (was) joined in sweet love-making to Odysseus, (and) gave birth to Nausithous and Nausinous.

These (are) the immortal (goddesses who) lay with mortal men (and) bore (them) children like gods. 

But now, (you) sweet-sounding Muses of Olympus, daughters of Zeus who bears the aegis, sing of the company of women.