4. Of these Titans two are apparently named in the persons of Otus and Ephialtes, children of Neptune.
5. To the same class, in all probability, belong the Giants, led by Eurymedon, and born of the same mythological father. Od. vii. 58.
6. It is likely that Typhoeus may have been of the same company; for although he is not stated to be in Tartarus, yet his position corresponds with it in the essential feature of being under the earth. (Il. ii. 782. viii. 14). Homer does not indeed expressly say, that Otus and Ephialtes were Titans, nor that Eurymedon was of the same band; nor yet that the Titans were rebels against heaven. But his images are so combined round certain points as to make this matter of safe and clear inference.
For the Titans are in Tartarus, and are with and attached to Κρόνος, whom Jupiter thrust down thither. And the giants under Eurymedon, for their mad audacity, are driven to perdition[288]. Lastly, Otus and Ephialtes, who made war upon heaven, and whom Apollo quelled, not appearing, like their mother Iphimedea, in the Shades of the Eleventh Odyssey, can only be in Tartarus[289].
From the scattered traditions we may collect and combine the essential points. In Otus and Ephialtes the rebellion is clearly stated, and in Eurymedon it is manifestly implied. In the Titans, who are called θεοὶ, and in their association with Κρόνος, as also in the high parentage of the others, we have the celestial origin of the rebels. In the hurling down of Κρόνος to Tartarus, we have the punishment which they all are enduring, immediately associated with an act of supreme retribution.
7. Elsewhere will be found a notice of the singular relation, which may be traced between Neptune and the tradition of the Evil One. This relation is mythological in its basis: but it seems to proceed upon the tradition, that the Evil One was next to the Highest.
8. A more recent form of the tradition concerning the great war in heaven seems to be found in the revolt of the Immortals of Olympus, headed by Juno, Neptune, and Minerva, against Jupiter, which was put down by Briareus or Ægæon of the hundred hands.
Who this Ægæon was, we can only conjecture: he is nowhere else named in Homer. From his having a double name, one in use among gods, and the other among mortals, it might be conjectured that the immediate source of this tradition was either Egypt, or some other country having like Egypt an hieratic and also a demotic tongue. In its substance, it can hardly be other than a separate and dislocated form of the same idea, according to which we see Apollo handed down as the deliverer of Olympus from rebellion. The expression that all men (Il. i. 403.) call him Ægæon, tends to universalize him, and thus to connect him with Apollo. He is also (v. 403.) a son of Jupiter, avowedly superior to him in strength:
ὁ γὰρ αὖτε βίῃ οὗ πατρὸς ἀμείνων.
Citations from Holy Scripture.