The Metamorphoses of Ovid, Book III (Fable. 4)

Juno, incensed against Semele for her intrigue with Jupiter, takes the form of Beroë, the more easily to ensure her revenge. Having first infused in Semele suspicions of her lover, she then recommends her to adopt a certain method of proving his constancy. Semele, thus deceived, obtains a reluctant promise from Jupiter, to make his next visit to her in the splendor and majesty in which he usually approached his wife.

They speak in various ways of this matter. To some, the Goddess seems more severe than is proper; others praise her, and call her deserving of her state of strict virginity: both sides find their reasons. The wife of Jupiter alone does not so much declare whether she blames or whether she approves, as she rejoices at the calamity of a family sprung from Agenor, and transfers the hatred that she has conceived from the Tyrian mistress to the partners of her race. Lo! a fresh occasion is now added to the former one; and she grieves that Semele is pregnant from the seed of great Jupiter. She then lets loose her tongue to abuse.

“And what good have I done by railing so often?” said she. “She herself must be attacked by me. If I am properly called the supreme Juno, I will destroy her; if it becomes me to hold the sparkling sceptre in my right hand; if I am the queen, and both the sister and wife of Jupiter. The sister I am, no doubt. But I suppose she is content with a stolen embrace, and the injury to my bed is but trifling. She is now pregnant; that alone was wanting; and she bears the evidence of his crime in her swelling womb, and wishes to be made a mother by Jupiter, a thing which hardly fell to my lot alone. So great is her confidence in her beauty. I will take care61 he shall deceive her; and may I be no daughter of Saturn, if she does not descend to the Stygian waves, sunk there by her own dear Jupiter.”

Upon this she rises from her throne, and, hidden in a cloud of fiery hue, she approaches the threshold of Semele. Nor did she remove the clouds before she counterfeited an old woman, and planted gray hair on her temples; and furrowed her skin with wrinkles, and moved her bending limbs with palsied step, and made her voice that of an old woman. She became Beroë62 herself, the Epidaurian63 nurse of Semele. When, therefore, upon engaging in discourse with her, and after long talking, they came to the name of Jupiter, she sighed, and said, “I only wish it may be Jupiter; yet I am apt to fear everything. Many a one under the name of a God has invaded a chaste bed. Nor yet is it enough that he is Jupiter; let him, if, indeed, he is the real one, give some pledge of his affection; and beg of him to bestow his caresses on thee, just in the greatness and form in which he is received by the stately Juno; and let him first assume his ensigns of royalty.” With such words did Juno tutor the unsuspecting daughter of Cadmus. She requested of Jupiter a favor, without naming it. To her the God said, “Make thy choice, thou shalt suffer no denial; and that thou mayst believe it the more, let the majesty of the Stygian stream bear witness. He is the dread and the God of the Gods.”

Overjoyed at what was her misfortune, and too easily prevailing, as now about to perish by the complaisance of her lover, Semele said, “Present thyself to me, just such as the daughter of Saturn is won't to embrace thee, when ye honor the ties of Venus.” The God wished to shut her mouth as she spoke, but the hasty words had now escaped into air. He groaned; for neither was it now possible for her not to have wished, nor for him not to have sworn. Therefore, in extreme sadness, he mounted the lofty skies, and with his nod drew along the attendant clouds; to which he added showers and lightnings mingled with winds, and thunders, and the inevitable thunderbolt.

Footnotes:

61. I will take care.]—Ver. 271. ‘Faxo,’ ‘I will make,’ is sometimes used by the best authors for ‘fecero;’ and ‘faxim’ for ‘faciam,’ or ‘fecerim.’

62. Beroë.]—Ver. 278. Iris, in the fifth book of the Æneid (l. 620), assumes the form of another Beroë; and a third person of that name is mentioned in the fourth book of the Georgics, l. 34.

63. Epidaurian.]—Ver. 278. Epidaurus was a famous city of Argolis, in Peloponnesus, famous for its temple, dedicated to the worship of Æsculapius, who was the tutelary Divinity of that city.