Hestia, known in latin as Vesta

• Apollodorus
• Callimachus
• Diodorus Siculus
• Hesiod
• Homeric hymns
• Hyginus
• Orphic hymns
• Ovid
• Pausanias
• Pindar
• Plato
• Virgil

APOLLODORUS LIBRARY, Book 1, translated by J. G. FRAZER

[1.1.5] But he again bound and shut them up in Tartarus, and wedded his sister Rhea; and since both Earth and Sky foretold him that he would be dethroned by his own son, he used to swallow his offspring at birth. His firstborn Hestia he swallowed, then Demeter and Hera, and after them Pluto and Poseidon.

CALLIMACHUS, HYMNS, Hymn to Demeter, translated by A. W. MAIR

[96] And Triopas himself laid hands on his grey hairs, calling on Poseidon, who heeded not, with such words as these: “False father, behold this the third generation of thy sons – if I am son of thee and of Canace, daughter of Aeolus, and this hapless child is mine. Would that he had been smitten by Apollo and that my hands had buried him! But now he sits an accursed glutton before mine eyes. Either do thou remove from him his cruel disease or take and feed him thyself; for my tables area already exhausted. Desolate are my folds and empty my byres of four-footed beasts; for already the cooks have said me “no.

[107] But even the mules they loosed from the great wains and he ate the heifer that his mother was feeding for Hestia and the racing horse and the war charger, and the cat at which the little vermin trembled.

DIODORUS SICULUS, LIBRARY OF HISTORY, Book 5, translated by C. H. OLDFATHER

[5.68.1] To Cronus and Rhea, we are told, were born Hestia, Demeter, and Hera, and Zeus, Poseidon, and Hades. Of these, they say, Hestia discovered how to build houses, and because of this benefaction of hers practically all men have established her shrine in every home, according her honours and sacrifices. And Demeter, since the corn still grew wild together with the other plants and was still unknown to men, was the first to gather it in, to devise how to prepare and preserve it, and to instruct mankind how to sow it.

DIODORUS SICULUS, LIBRARY OF HISTORY, Book 6, translated by C. H. OLDFATHER

EUHEMERUS ON THE GODS

[6.1.8] “Euhemerus goes on to say that Uranus was the first to be king, that he was an honourable man and beneficent, who was versed in the movement of the stars, and that he was also the first to honour the gods of the heavens with sacrifices, whence he was called Uranus or “Heaven.”

[6.1.9] “There were born to him by his wife Hestia two sons, Titan and Cronus, and two daughters, Rhea and Demeter. Cronus became king after Uranus, and marrying Rhea he begat Zeus and Hera and Poseidon. And Zeus on succeeding to the kingship, married Hera and Demeter and Themis, and by them he had children, the Curetes by the first named, Persephonê by the second, and Athena by the third.

HESIOD, THEOGONY, translated by H. G. EVELYN-WHITE

[453] But Rhea was subject in love to Cronos and bare splendid children, Hestia, Demeter, and gold-shod Hera and strong Hades, pitiless in heart, who dwells under the earth, and the loud-crashing Earth-Shaker, and wise Zeus, father of gods and men, by whose thunder the wide earth is shaken. These great Cronos swallowed as each came forth from the womb to his mother's knees with this intent, that no other of the proud sons of Heaven should hold the kingly office amongst the deathless gods. For he learned from Earth and starry Heaven that he was destined to be overcome by his own son, strong though he was, through the contriving of great Zeus.. Therefore he kept no blind outlook, but watched and swallowed down his children: and unceasing grief seized Rhea. But when she was about to bear Zeus, the father of gods and men, then she besought her own dear parents, Earth and starry Heaven, to devise some plan with her that the birth of her dear child might be concealed, and that retribution might overtake great, crafty Cronos for his own father and also for the children whom he had swallowed down.

[492] After that, the strength and glorious limbs of the prince increased quickly, and as the years rolled on, great Cronos the wily was beguiled by the deep suggestions of Earth, and brought up again his offspring, vanquished by the arts and might of his own son, and he vomited up first the stone which he had swallowed last.

HOMERIC HYMNS, Hymn to Aphrodite, translated by H. G. EVELYN-WHITE

[10] Nor does laughter-loving Aphrodite ever tame in love Artemis, the huntress with shafts of gold; for she loves archery and the slaying of wild beasts in the mountains, the lyre also and dancing and thrilling cries and shady woods and the cities of upright men. Nor yet does the pure maiden Hestia love Aphrodite's works. She was the first-born child of wily Cronos and youngest too, by will of Zeus who holds the aegis, -- a queenly maid whom both Poseidon and Apollo sought to wed. But she was wholly unwilling, nay, stubbornly refused; and touching the head of father Zeus who holds the aegis, she, that fair goddess, sware a great oath which has in truth been fulfilled, that she would be a maiden all her days. So Zeus the Father gave her an high honour instead of marriage, and she has her place in the midst of the house and has the richest portion. In all the temples of the gods she has a share of honour, and among all mortal men she is chief of the goddesses.

HOMERIC HYMNS, Hymn to Hestia, translated by H. G. EVELYN-WHITE

Chapter 24 - [1] Hestia, you who tend the holy house of the lord Apollo, the Far-shooter at goodly Pytho, with soft oil dripping ever from your locks, come now into this house, come, having one mind with Zeus the all-wise -- draw near, and withal bestow grace upon my song.

Chapter 29 - [1] Hestia, in the high dwellings of all, both deathless gods and men who walk on earth, you have gained an everlasting abode and highest honour: glorious is your portion and your right. For without you mortals hold no banquet, -- where one does not duly pour sweet wine in offering to Hestia both first and last. And you, slayer of Argus, Son of Zeus and Maia, messenger of the blessed gods, bearer of the golden rod, giver of good, be favourable and help us, you and Hestia, the worshipful and dear. Come and dwell in this glorious house in friendship together; for you two, well knowing the noble actions of men, aid on their wisdom and their strength. Hail, Daughter of Cronos, and you also, Hermes, bearer of the golden rod! Now I will remember you and another song also.

HYGINUS, FABULAE, translated by M. GRANT

From Saturn and Ops, Vesta, Ceres, Iuno, Jupiter, Pluto, Neptune.

ORPHIC HYMNS, Hymn to THE MOTHER OF THE GODS, translated by T. TAYLOR

The Fumigation from a Variety of Odoriferous Substances.
Mother of Gods [Meter Theon], great nurse of all, draw near, divinely honor'd, and regard my pray'r:
Thron'd on a car, by lions drawn along, by bull-destroying lions, swift and strong,
Thou sway'st the sceptre of the pole divine, and the world's middle seat, much-fam'd, is thine.
Hence earth is thine, and needy mortals share their constant food, from thy protecting care:
From thee at first both Gods and men arose; from thee, the sea and ev'ry river flows.
Vesta [Hestia], and source of good, thy name we find to mortal men rejoicing to be kind;
For ev'ry good to give, thy soul delights; come, mighty pow'r, propitious to our rites,
All-taming, blessed, Phrygian saviour, come, Saturn's [Kronos'] great queen, rejoicing in the drum.
Celestial, ancient, life-supporting maid, fanatic Goddess, give thy suppliant aid;
With joyful aspect on our incense shine, and, pleas'd, accept the sacrifice divine.

ORPHIC HYMNS, Hymn to Vesta (Hestia), translated by T. TAYLOR

The Fumigation from Aromatics.
Daughter of Saturn [Kronos], venerable dame, the seat containing of unweary'd flame;
In sacred rites these ministers are thine, Mystics much-blessed, holy and divine
In thee, the Gods have fix'd place, strong, stable, basis of the mortal race:
Eternal, much-form'd ever-florid queen, laughing and blessed, and of lovely mien;
Accept these rites, accord each just desire, and gentle health, and needful good inspire.

OVID, FASTI, Book 1, translated by J. G. FRAZER

...Howbeit, conquered Troy, thou shalt yet conquer and from they fall shalt rise again: thy very ruin overwhelms the dwellings of thy foes. Ye conquering flames, consume Neptunian Pergamum! Shall that prevent its ashes from o’ertopping all the world? Anon pious Aeneas shall hither bring his sacred burden, and, burden no whit less sacred, his own sire; Vesta, admit the gods of Ilium! The time will come when the same hand shall guard you and the world, and when a god shall in his own person hold he sacred rites.

OVID, FASTI, Book 3, translated by J. G. FRAZER

[43] When now two heavenly signs remained for the bright god to traverse, before the year could complete its course and run out, Silvia became a mother. The images of Vesta are said to have covered their eyes with their virgin hands; certainly the altar of the goddess trembled, when her priestess was brought to bed, and the terrified flame sank under its own ashes. When Amulius learned of this, scorner of justice that he was (for he had vanquished his brother and robbed him of power), he ordered the twins to be sunk in the river. The water shrank from such a crime, and the boys were left on dry land.

[135] If you would convince yourself that the Kalends of March were really the beginning of the year, you may refer to the following proofs: the laurel-branch of the flamens, after remaining in its place the whole year, is removed (on that day), and fresh leaves are put in the place of honour; then the king’s door is green with the tree of Phoebus, which is set at it; and at thy portal, Old Chapel of the Wards, the same things is done; the withered laurel is withdrawn from the Ilian hearth, that Vesta also may make a brave show, dressed in fresh leaves. Besides ‘tis said that a new fire is lighted in her secret shrine, and the rekindled flame gains strength. And to my thinking no small proof that the years of old began with March is furnished by the observation that Anna Perenna begins to be worshipped in this month.

PR NON 6TH -[415] When the sixth sun climbs up Olympus’ steep from ocean, and through the ether takes his way on his winged steeds, all ye, whoe’er ye are, who worship at the shrine of the chaste Vesta, wish the goddess joy and offer incense on the Ilian hearth. To Caesar’s countless titles, which he has preferred to earn, was added the honour of the pontificate. Over the eternal fire the divinity of Caesar, no less eternal, doth preside: the pledges of empire thou seest side by side. Ye gods of ancient Troy, ye worthiest prize to him who bore ye, ye whose weight did save Aeneas from the foe, a priest of the line of Aeneas handles your kindred divinities; Vesta, do thou guard his kindred head! Nursed by his sacred hand, ye fires live well. O live undying, flame and leader both, I pray.

OVID, FASTI, Book 4, translated by J. G. FRAZER

[943] When the spouse of Tithonus has left the brother of Phrygian Assaracus, and thrice has lifted up her radiant light in the vast firmament, there comes a goddess decked with garlands of a thousand varied flowers, and the stage enjoys a customary license of mirth. The rites of Flora also extend into the Kalends of May. Then I will resume the theme: now a loftier task is laid upon me. O Vesta, take thy day! Vesta has been received in the home of her kinsman: so have the Fathers righteously decreed. Phoebus owns part of the house; another part has been given up to Vesta; what remains is occupied by Caesar himself. Long live the laurels of the Palatine! Long live the house wreathed with oaken boughs! A single house holds three eternal gods.

OVID, FASTI, Book 6, translated by J. G. FRAZER

[249] O Vesta, grant me thy favour! In thy service now ope my lips, if it is lawful for me to come to thy sacred rites. I was wrapt up in prayer; I felt the heavenly deity, and the glad ground gleamed with a purple light. Not indeed that I saw thee, O goddess (far from me be the lies of poets!), nor was it meet that a man should look upon thee; but my ignorance was enlightened and my errors corrected without the help of an instructor. They say that Rome had forty times celebrated the Parilia when the goddess, Guardian of Fire, was received in her temple; it was the work of that peaceful king, than whom no man of more god-fearing temper was ever born in Sabine land. The buildings which now you see roofed with bronze you might then have seen roofed with thatch, and the walls were woven of tough osiers. This little spot, which now supports the Hall of Vesta, was then the great palace of unshorn Numa. Yet the shape of the temple, as it now exists, is said to have been its shape of old, and it is based on a sound reason. Vesta is the same as the Earth; under both of them is a perpetual fire; the earth and the hearth are symbols of the home. The earth is like a ball, resting on no prop; so great a weight hangs on the air beneath it. Its own power of rotation keeps its orb balanced; it has no angle which could press on any part; and since it is placed in the middle of the world and touches no side more or less, if it were not convex, it would be nearer to some part than to another, and the universe would not have the earth as its central weight. There stands a globe hung by Syracusan art in closed air, a small image of the vast vault of heaven, and the earth is equally distant from the top and bottom. That is brought about by its round shape. The form of the temple is similar: there is no projecting angle in it; a dome protects it from the showers of rain.

[283] You ask why the goddess is tended by virgin ministers. Of that also I will discover the true causes. They say that Juno and Ceres were born of Ops by Saturn’s seed; the third daughter was Vesta. The other two married; both are reported to have had offspring; of the three one remained, who refused to submit to a husband. What wonder if a virgin delights in a virgin minister and allows only chaste hands to touch her sacred things? Conceive of Vesta as naught but the living flame, and you see that no bodies are born of flame. Rightly, therefore, is she a virgin who neither gives nor takes seeds, and she loves companions in her virginity.

[295] Long did I foolishly think that there were images of Vesta: afterwards I learned that there are none under her curved dome. An undying fire is hidden in that temple; but there is no effigy of Vesta nor of the fire. The earth stands by its own power; Vesta is so called from standing by power (vi stando); and the reason of her Greek name may be similar. But the hearth (focus) is so named from the flames, and because it fosters (fovet) all things; yet formerly it stood in the first room of the house. Hence, too, I am of opinion that the vestibule took its name; it is from there that in praying we begin by addressing Vesta, who occupies the first place: it used to be the custom of old to sit on long benches in front of the hearth and to suppose that the gods were present at the table; even now, when sacrifices are offered to ancient Vacuna, they stand and sit in front of her hearths. Something of olden custom has come down to our time: a clean platter contains the food offered to Vesta. Lo, loaves are hung on asses decked with wreaths, and flowery garlands veil the rough millstones. Husbandmen used formerly to toast only spelt in the ovens, and the goddess of ovens has her own sacred rites: the hearth of itself baked the bread that was put under the ashes, and a broken tile was laid on the warm floor. Hence the baker honours the hearth and the mistress of hearths and the she-ass that turns the millstones of pumice.

[319] Shall I pass over or relate thy disgrace, rubicund Priapus? It is a short story, but a very merry one. Cybele, whose brow is crowned with a coronet of towers, invited the eternal gods to her feast. She invited all the satyrs and those rural divinities, the nymphs. Silenus came, though nobody had asked him. It is unlawful, and it would be tedious, to narrate the banquet of the gods: the livelong night was passed in deep potations. Some roamed at haphazard in the vales of shady Ida; some lay and stretched their limbs at ease on the soft grass; some played; some slept; some, arm linked in arm, thrice beat with rapid foot the verdant ground. Vesta lay and careless took her peaceful rest, just as she was, her head low laid and propped upon a sod. But the ruddy guardian of gardens courted nymphs and goddesses, and to and fro he turned his roving steps. He spied Vesta too; it is doubtful whether he took her for a nymph or knew her to be Vesta; he himself said that he knew her not. He conceived a wanton hope, and tried to approach her furtively; he walked on tiptoe with throbbing heart. It chanced that old Silenus had left the ass, on which he rode, on the banks of a babbling brook. The god of the long Hellespont was going to begin, when the ass uttered an ill-timed bray. Frightened by the deep voice, the goddess started up; the whole troop flocked together; Priapus made his escape between hands that would have stopped him. Lampsacus is wont to sacrifice this animal to Priapus, saying: “We fitly give to the flames the innards of the tell-tale.” That animal, goddess, thou dost adorn with necklaces of loaves in memory of the event: work comes to a stop: the mills are empty and silent.

[455] Ye sacred flames, now ye shine bright under Caesar’s rule; the fire is now and will continue to be on the Ilian hearths, and it will not be told that under his leadership any priestess defiled her sacred fillets, and none shall be buried in the live ground. That is the doom of her who proves unchaste; because she is put away in the earth which she contaminated, since Earth and Vesta are one and the same deity.

OVID, METAMORPHOSES, Book 15, translated by BROOKES MORE

[729] There he remained until the vessel passed by Castrum and Lavinium's sacred homes to where the Tiber flows into the sea there all the people of Rome came rushing out—mothers and fathers and even those who tend your sacred fire, O Trojan goddess Vesta—and joyous shouted welcome to the god. Wherever the swift ship steered through the tide, they built up many altars in a line, so that perfuming frankincense with smoke crackled along the banks on either hand, and victims made the keen knives hot with blood.

PAUSANIAS, DESCRIPTION OF GREECE, Book 1, translated by W. H. S. JONES

[1.18.3] Hard by is the Prytaneum (Town-hall), in which the laws of Solon are inscribed, and figures are placed of the goddesses Peace and Hestia (Hearth), while among the statues is Autolycus the pancratiast. For the likenesses of Miltiades and Themistocles have had their titles changed to a Roman and a Thracian.

[1.34.3] The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day.

PAUSANIAS, DESCRIPTION OF GREECE, Book 2, translated by W. H. S. JONES

[2.35.1] XXXV. Near the latter is a temple of Dionysus of the Black Goatskin. In his honor every year they hold a competition in music, and they offer prizes for swimming-races and boat-races. There is also a sanctuary of Artemis surnamed Iphigenia, and a bronze Poseidon with one foot upon a dolphin. Passing by this into the sanctuary of Hestia, we see no image, but only an altar, and they sacrifice to Hestia upon it.

PAUSANIAS, DESCRIPTION OF GREECE, Book 5, translated by W. H. S. JONES

[5.14.4] Now that I have finished my account of the greatest altar, let me proceed to describe all the altars in Olympia. My narrative will follow in dealing with them the order in which the Eleans are wont to sacrifice on the altars. They sacrifice to Hestia first, secondly to Olympic Zeus, going to the altar within the temple, thirdly to Zeus Laoetas and to Poseidon Laoetas. This sacrifice too it is usual to offer on one altar. Fourthly and fifthly they sacrifice to Artemis and to Athena, Goddess of Booty.

[5.26.2] The offerings of Micythus I found were numerous and not together. Next after Iphitus of Elis, and Echecheiria crowning Iphitus, come the following offerings of Micythus: Amphitrite, Poseidon and Hestia; the artist was Glaucus the Argive. Along the left side of the great temple Micythus dedicated other offerings: the Maid, daughter of Demeter, Aphrodite, Ganymedes and Artemis, the poets Homer and Hesiod, then again deities, Asclepius and Health.

PINDAR, NEMEAN ODES, Nemean 11, translated by DIANE ARNSON SVARILEN

Daughter of Rhea, you who have received the town hall under your protection, Hestia, sister of Zeus the highest and of Hera who shares his throne, welcome Aristagoras to your dwelling, and welcome to a place near your splendid scepter his companions, who, in honoring you, guard Tenedos and keep her on a straight course; often they worship you, first of the gods, with libations, and often with the savor of burnt sacrifice.

PLATO, CRATYLUS, Section 401b - 401e, translated by H. N. FOWLER

SOCRATES - Shall we, then, begin with Hestia, according to custom?

HERMOGENES - That is the proper thing.

SOCRATES - Then what would you say the man had in mind who gave Hestia her name?

HERMOGENES - By Zeus, I think that is no more easy question than the other.

SOCRATES - At any rate, my dear Hermogenes, the first men who gave names were no ordinary persons, but high thinkers and great talkers.

HERMOGENES - What then?

SOCRATES - I am sure the names were given by men of that kind; and if foreign names are examined,

[401c] the meaning of each of them is equally evident. Take, for instance, that which we call ??s?a (reality, essence); some people call it ?ss?a, and still others ?s?a. First, then, in connection with the second of these forms, it is reasonable that the essence of things be called Hestia; and moreover, because we ourselves say of that which partakes of reality “it is” (?st??), the name Hestia would be correct in this connection also; for apparently we also called ??s?a (reality) ?ss?a in ancient times. And besides, if you consider it in connection with sacrifices,

[401d] you would come to the conclusion that those who established them understood the name in that way; for those who called the essence of things ?ss?a would naturally sacrifice to Hestia first of all the gods. Those on the other hand, who say ?s?a would agree, well enough with Heracleitus that all things move and nothing remains still. So they would say the cause and ruler of things was the pushing power (?????), wherefore it had been rightly named ?s?a. But enough of this, considering that we know nothing.

[401e] After Hestia it is right to consider Rhea and Cronus. The name of Cronus, however, has already been discussed. But perhaps I am talking nonsense.

PLATO, LAWS, Book 5, Section 475a-b, translated by R.G. BURY

[745a] All the property of every man over and above his allotment shall be publicly written out and be in the keeping of the magistrates appointed by law,

[745b] so that legal rights pertaining to all matters of property may be easy to decide and perfectly clear. In the next place, the lawgiver must first plant his city as nearly as possible in the center of the country, choosing a spot which has all the other conveniences also which a city requires, and which it is easy enough to perceive and specify. After this, he must divide off twelve portions of land,—when he has first set apart a sacred glebe for Hestia, Zeus and Athena, to which he shall give the name “acropolis” and circle it round with a ring-wall;

VIRGIL, AENEID, Book 2, translated by H. R. FAIRCLOUGH

[294] Troy entrusts to you her holy things and household gods; take them to share your fortunes: seek for them the mighty city, which, when you have wandered over the deep, you shall at last establish!’ So he speaks and in his hands brings forth from the inner shrine the fillets, great Vesta, and the undying fire.

[567] And now I alone was left, when I saw, sheltered in Vesta’s shrine and silently hiding in the unfrequented fane, the daughter of Tyndareus [Helen]; the bright fires give me light as I wander and cast my eyes, here and there, over the scene.

VIRGIL, GEORGICS, Book 1, translated by H. R. FAIRCLOUGH

[498] Gods of my country, Heroes of the land, you, Romulus, and you, mother Vesta, who guard the Tuscan Tiber and the Palatine of Rome, at least do not prevent this young prince from succouring a world in ruins! Long enough has our life-blood paid for Laomedon’s perjury at Troy; long enough have Heaven’s courts grudged you, Caesar, to us, complaining that you care for earthly triumphs!