Jupiter, having seen the crimes of this impious race of men, calls a council of the Gods, and determines to destroy the world.

When the Father of the Gods, the son of Saturn, beheld this from his loftiest height, he groaned aloud; and recalling to memory the polluted banquet on the table of Lycaon, not yet publicly known, from the crime being but lately committed, he conceives in his mind vast wrath, and such as is worthy of Jove, and calls together a council; no delay detains them, thus summoned.

There is a way on high,37 easily seen in a clear sky, and which, remarkable for its very whiteness, receives the name of the Milky Way. Along this is the way for the Gods above to the abode of the great Thunderer and his royal palace. On the right and on the left side the courts of the ennobled Deities38 are thronged, with open gates. The Gods of lower rank39 inhabit various places; in front of the Way, the powerful and illustrious inhabitants of Heaven have established their residence. This is the place which, if boldness may be allowed to my expression, I should not hesitate to style the palatial residence of Heaven. When, therefore, the Gods above had taken their seats in the marble hall of assembly; he himself, elevated on his seat, and leaning on his sceptre of ivory, three or four times shook the awful locks40 of his head, with which he makes the Earth, the Seas, and the Stars to tremble. Then, after such manner as this, did he open his indignant lips:—

“Not even at that time was I more concerned for the empire of the universe, when each of the snake-footed monsters was endeavoring to lay his hundred arms on the captured skies. For although that was a dangerous enemy, yet that war was with but one stock, and sprang from a single origin. Now must the race of mortals be cut off by me, wherever Nereus41 roars on all sides of the earth; this I swear by the Rivers of Hell, that glide in the Stygian grove beneath the earth. All methods have been already tried; but a wound that admits of no cure, must be cut away with the knife, that the sound parts may not be corrupted. I have as subjects, Demigods, and I have the rustic Deities, the Nymphs,42 and the Fauns, and the Satyrs, and the Sylvans, the inhabitants of the mountains; these, though as yet, we have not thought them worthy of the honor of Heaven, let us, at least, permit to inhabit the earth which we have granted them. And do you, ye Gods of Heaven, believe that they will be in proper safety, when Lycaon remarkable for his cruelty, has formed a plot against even me, who own and hold sway over the thunder and yourselves?”

All shouted their assent aloud, and with ardent zeal they called for vengeance on one who dared such crimes. Thus, when an impious band43 madly raged to extinguish the Roman name in the blood of Cæsar, the human race was astonished with sudden terror at ruin so universal, and the whole earth shook with horror. Nor was the affectionate regard, Augustus, of thy subjects less grateful to thee, than that was to Jupiter. Who, after he had, by means of his voice and his hand, suppressed their murmurs, all of them kept silence. Soon as the clamor had ceased, checked by the authority of their ruler, Jupiter again broke silence in these words:

“He, indeed, (dismiss your cares) has suffered dire punishment; but what was the offence and what the retribution, I will inform you. The report of the iniquity of the age had reached my ears; wishing to find this not to be the truth, I descended from the top of Olympus, and, a God in a human shape, I surveyed the earth. ’Twere an endless task to enumerate how great an amount of guilt was everywhere discovered; the report itself was below the truth.”

Footnotes:

37. There is a way on high.]—Ver. 168. The Poet here gives a description of the court of heaven; and supposing the galaxy, or Milky Way, to be the great road to the palace of Jupiter, places the habitations of the Gods on each side of it, and adjoining the palace itself. The mythologists also invented a story, that the Milky Way was a track left in the heavens by the milk of Juno flowing from the mouth of Hercules, when suckled by her. Aristotle, however, suspected what has been since confirmed by the investigations of modern science, that it was formed by the light of innumerable stars.

38. The ennobled Deities.]—Ver. 172. These were the superior Deities, who formed the privy councillors of Jupiter, and were called ‘Di majorum gentium,’ or, ‘Di consentes.’ Reckoning Jupiter as one, they were twelve in number, and are enumerated by Ennius in two limping hexameter lines:—
‘Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars,
Mercurius, Jovis, Neptunus, Vulcanus, Apollo.’

39. The Gods of lower rank.]—Ver. 173. These were the ‘Dii minorum gentium,’ or inferior Deities.

40. Shook the awful locks.]—Ver. 179. This awful nod of Jupiter, the sanction by which he confirms his decrees, is an idea taken from Homer; by whom it is so vividly depicted at the end of the first book of the Iliad, that Phidias, in his statue of that God, admired for the awful majesty of its looks, is said to have derived his conception of the features from that description. Virgil has the same idea in the Æneid, book x; ‘Annuit, et totum metu tremefecit Olympum.’

41. Nereus.]—Ver. 187. He was one of the most ancient of the Deities of the sea, and was the son of Oceanus and Tethys.
42. The Nymphs.]—Ver. 192. The terrestrial Nymphs were the Dryads and Hamadryads, who haunting the woods, and the duration of their existence depending upon the life of particular trees, derived their name from the Greek word δρῦς, ‘an oak.’ The Oreades were nymphs who frequented the mountains, while the Napeæ lived in the groves and valleys. There were also Nymphs of the sea and of the rivers; of which, the Nereids were so called from their father Nereus, and the Oceanitides, from Oceanus. There were also the Naiads, or nymphs of the fountains, and many others.

43. Thus when an impious band.]—Ver. 200. It is a matter of doubt whether he here refers to the conspiracies of Brutus and Cassius against Julius Cæsar, or whether to that against Augustus, which is mentioned by Suetonius, in the nineteenth chapter of his History. As Augustus survived the latter conspiracy, and the parallel is thereby rendered more complete, probably this is the circumstance here alluded to.