1.
Nereid
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In Greek mythology, the Nereids are sea nymphs, the 50 daughters of Nereus and Doris, sister to Nerites. They often accompany Poseidon, the god of the sea, and can be friendly and helpful to sailors, Nereids are particularly associated with the Aegean Sea, where they dwelt with their father Nereus in the depths within a golden palace. The most notable of them are Thetis, wife of Peleus and mother of Achilles, Amphitrite, wife of Poseidon, and Galatea and they symbolized everything that is beautiful and kind about the sea. Their melodious voices sang as they danced around their father and they are represented as very beautiful girls, crowned with branches of red coral and dressed in white silk robes trimmed with gold, but who went barefoot. They were part of Poseidons entourage and carried his trident, in Homers Iliad XVIII, when Thetis cries out in sympathy for the grief of Achilles for the slain Patroclus, her sisters appear. The Nereid Opis is mentioned in Virgils Aeneid and she is called by the goddess Diana to avenge the death of the Amazon-like female warrior Camilla. Diana gives Opis magical weapons for revenge on Camillas killer, the Etruscan Arruns, Opis sees and laments Camillas death and shoots Arruns in revenge as directed by Diana. In modern Greek folklore, the term nereid has come to be used for all nymphs, fairies, or mermaids, Nereid, a moon of the planet Neptune, is named after the Nereids. This list is correlated from four sources, Homers Iliad, Hesiods Theogony, the Bibliotheca, because of this, the total number of names goes beyond fifty
2.
Red-figure pottery
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Red-figure vase painting is one of the most important styles of figural Greek vase painting. It developed in Athens around 520 BC and remained in use until the late 3rd century BC and it replaced the previously dominant style of black-figure vase painting within a few decades. Its modern name is based on the depictions in red colour on a black background. The most important areas of production, apart from Attica, were in Southern Italy, the style was also adopted in other parts of Greece. Etruria became an important centre of production outside the Greek World, Attic red-figure vases were exported throughout Greece and beyond. For a long time, they dominated the market for fine ceramics, only few centres of pottery production could compete with Athens in terms of innovation, quality and production capacity. Of the red figure vases produced in Athens alone, more than 40,000 specimens, from the second most important production centre, Southern Italy, more than 20,000 vases and fragments are preserved. Starting with the studies by John D. Beazley and Arthur Dale Trendall, some vases can be ascribed to individual artists or schools. The images provide evidence for the exploration of Greek cultural history, everyday life, iconography, red figure is, put simply, the reverse of the black figure technique. Both were achieved by using the three-phase firing technique, the paintings were applied to the shaped but unfired vessels after they had dried to a leathery, near-brittle texture. In Attica, the normal unburnt clay was of orange colour at this stage, the outlines of the intended figures were drawn either with a blunt scraper, leaving a slight groove, or with charcoal, which would disappear entirely during firing. Then the contours were redrawn with a brush, using a clay slip. Occasionally, the decided to somewhat change the figural scene. In such cases the grooves from the original sketch sometimes remain visible, important contours were often drawn with a thicker slip, leading to a slightly protruding outline, less important lines and internal details were drawn with diluted glossy clay. Detail in other colours, like white or red, were applied at this point, the relief line was probably drawn with a bristle brush or a hair, dipped in thick paint. The suggestion of a hollow needle seems somewhat unlikely, the application of relief outlines was necessary, as the rather liquid glossy clay would otherwise have turned out too dull. After the techniques initial phase of development, both alternatives were used, so as to differentiate gradations and details more clearly, the space between figures was filled with a glossy grey clay slip. Then, the vases underwent triple-phase firing, during which the glossy clay reached its characteristic black or black-brown colour through reduction, the new technique had the primary advantage of permitting a far better execution of internal detail
3.
Kantharos
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A kantharos or cantharus is a type of ancient Greek cup used for drinking. Although almost all surviving examples are in Greek pottery, the shape, like many Greek vessel types, in its iconic Type A form, it is characterized by its deep bowl, tall pedestal foot, and pair of high-swung handles which extend above the lip of the pot. The Greek words kotylos and kotyle are other ancient names for this same shape, the kantharos is a cup used to hold wine, possibly for drinking or for ritual use or offerings. The kantharos seems to be an attribute of Dionysos, the god of wine, kylix Rhyton Ancient Greek vase painting Pottery of ancient Greece Gina Hander. CU Classics, Greek Vase Exhibit, Kantharos
4.
Vulci
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Vulci or Volci was a rich and important Etruscan city. As George Dennis wrote, Vulci is a city whose very name, was scarcely remembered, but which now, for the enormous treasures of antiquity it has yielded, is exalted above every other city of the ancient world. Many impressive remains of the city can be seen today, Vulci was located near the coast of the Tyrrhenian Sea about 80 km northwest of Rome, on the Fiora River, between Montalto di Castro and Canino. The Vulci, like other Etruscans, became master sculptors in bronze as acknowledged by ancient writers, although most large bronzes have been lost, there remain some magnificent examples of Etruscan bronze work such as the Chimera of Arezzo and the Monteleone chariot, possibly made in Vulci. Despite these discoveries most of these tombs were later forgotten and lost, in the Villanovan period, the wealth of metal resources in the Colline Metallifere hills was important in the development of trade especially with Sardinia. Among the funeral contents is a magnificent bronze statue of a now in the National Etruscan Museum museum in the Villa Giulia. Numerous Villanovan fibulas have also found in Sardinia. Vulcis golden age of influence and wealth was in the 6th century BC when it ruled over the cities of Orbetello, Saturnia, Sovana, Castro, Pitigliano, in return it exported its treasures throughout the Mediterranean, pottery, bronzes and wine. Originally the Etruscans were co-founders of Rome and they continued to dominate it, Vulci had some influence on early Rome, as Servius Tullius and the Vibenna brothers were from Vulci. Their names and pictures appear on a fresco in the François Tomb, after the population of Rome had become predominantly Italic, the Etruscan kings were overthrown. After a time of crisis in the 2nd half of the 5th century, the Roman–Etruscan Wars lasted many years before the Romans gained control over Etruria and the Etruscans were soundly defeated at Lake Vadimo in 310 and 283 BC. Nevertheless, Vulci was strong enough to further resist until Tiberius Coruncanius triumphed over Vulci in 280 BC, the Romans took the coast from Vulci, cutting the base of their power which seems to have led to the decline of the city. The Etruscan league splintered apart during the war and the Etruscans were soon assimilated, Vulci does not seem to have been of great importance in the remaining Roman period, even though the Romans built the Via Aurelia through it in 240 BC. However, rich and impressive buildings in the city date to this period, a surviving milestone gives the distance to Rome as 70 milia passuum. The road outside the gate was repaved probably under Trajans reign. Later Vulci became an episcopal see, the final abandonment seems to be in the 8th c. Recent excavations are discovering much more information on the history and importance of the city, the former wealth of the town was shown first by the discoveries made in its extensive necropoli starting from the 18th century - Greek vases, bronzes and other remains. From these tombs more Attic vases have been found in Vulci than at any other ancient site, many of the finds were sold by the excavators and many found their way into the major museums of the world where they can be seen today
5.
Thetis
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Thetis, is encountered in Greek mythology mostly as a sea nymph or known as the goddess of water, one of the 50 Nereids, daughters of the ancient sea god Nereus. When described as a Nereid in Classical myths, Thetis was the daughter of Nereus and Doris, often she seems to lead the Nereids as they attend to her tasks. Sometimes she also is identified with Metis, some sources argue that she was one of the earliest of deities worshipped in Archaic Greece, the oral traditions and records of which are lost. Only one written record, a fragment, exists attesting to her worship, worship of Thetis as the goddess is documented to have persisted in some regions by historical writers such as Pausanias. In the Trojan War cycle of myth, the wedding of Thetis, the pre-modern etymology of her name, from tithemi, to set up, establish, suggests a perception among Classical Greeks of an early political role. Walter Burkert considers her name a transformed doublet of Tethys and you, goddess, went and saved him from that indignity. You quickly summoned to high Olympus the monster of the hundred arms whom the gods call Briareus, but mankind Aegaeon and he squatted by the Son of Cronos with such a show of force that the blessed gods slunk off in terror, leaving Zeus free —E. V. M. Willcock, have understood the episode as an ad hoc invention of Homers to support Achilles request that his mother intervene with Zeus, thus, she is revealed as a figure of cosmic capacity, quite capable of unsettling the divine order. These accounts associate Thetis with a divine past—uninvolved with human events—with a level of divine invulnerability extraordinary by Olympian standards. In order to ensure a mortal father for her offspring, Zeus and his brother Poseidon made arrangements for her to marry a human, Peleus, son of Aeacus. Proteus, an early sea-god, advised Peleus to find the sea nymph when she was asleep and she did shift shapes, becoming flame, water, a raging lioness, and a serpent. Subdued, she consented to marry him. Thetis is the mother of Achilles by Peleus, who became king of the Myrmidons, apollo played the lyre and the Muses sang, Pindar claimed. At the wedding Chiron gave Peleus an ashen spear that had been polished by Athene and had a blade forged by Hephaestus, Poseidon gave him the immortal horses, Balius and Xanthus. Eris, the goddess of discord, had not been invited and she threw, in spite, a golden apple into the midst of the goddesses that was to be awarded only to the fairest. In most interpretations, the award was made during the Judgement of Paris, in the later classical myths Thetis worked her magic on the baby Achilles by night, burning away his mortality in the hall fire and anointing the child with ambrosia during the day, Apollonius tells. When Peleus caught her searing the baby, he let out a cry, in a variant of the myth, Thetis tried to make Achilles invulnerable by dipping him in the waters of the Styx. However, the heel by which she held him was not touched by the Styxs waters, in the story of Achilles in the Trojan War in the Iliad, Homer does not mention this weakness of Achilles heel
6.
Greek mythology
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It was a part of the religion in ancient Greece. Greek mythology is explicitly embodied in a collection of narratives. Greek myth attempts to explain the origins of the world, and details the lives and adventures of a variety of gods, goddesses, heroes, heroines. These accounts initially were disseminated in a tradition, today the Greek myths are known primarily from ancient Greek literature. The oldest known Greek literary sources, Homers epic poems Iliad and Odyssey, focus on the Trojan War, archaeological findings provide a principal source of detail about Greek mythology, with gods and heroes featured prominently in the decoration of many artifacts. Geometric designs on pottery of the eighth century BC depict scenes from the Trojan cycle as well as the adventures of Heracles, in the succeeding Archaic, Classical, and Hellenistic periods, Homeric and various other mythological scenes appear, supplementing the existing literary evidence. Greek mythology has had an influence on the culture, arts. Poets and artists from ancient times to the present have derived inspiration from Greek mythology and have discovered contemporary significance and relevance in the themes, Greek mythology is known today primarily from Greek literature and representations on visual media dating from the Geometric period from c. Mythical narration plays an important role in every genre of Greek literature. Nevertheless, the only general mythographical handbook to survive from Greek antiquity was the Library of Pseudo-Apollodorus and this work attempts to reconcile the contradictory tales of the poets and provides a grand summary of traditional Greek mythology and heroic legends. Apollodorus of Athens lived from c, 180–125 BC and wrote on many of these topics. His writings may have formed the basis for the collection, however the Library discusses events that occurred long after his death, among the earliest literary sources are Homers two epic poems, the Iliad and the Odyssey. Other poets completed the cycle, but these later and lesser poems now are lost almost entirely. Despite their traditional name, the Homeric Hymns have no connection with Homer. They are choral hymns from the part of the so-called Lyric age. Hesiods Works and Days, a poem about farming life, also includes the myths of Prometheus, Pandora. The poet gives advice on the best way to succeed in a dangerous world, lyrical poets often took their subjects from myth, but their treatment became gradually less narrative and more allusive. Greek lyric poets, including Pindar, Bacchylides and Simonides, and bucolic poets such as Theocritus and Bion, additionally, myth was central to classical Athenian drama
7.
Titan (mythology)
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In Greek mythology, the Titans and Titanesses were members of the second generation of divine beings, descending from the primordial deities and preceding the Olympian deities. Based on Mount Othrys, the Titans most famously included the first twelve children of the primordial Gaia and they were giant deities of incredible strength, who ruled during the legendary Golden Age, and also comprised the first pantheon of Greek deities. The first twelve Titans comprised the females Mnemosyne, Tethys, Theia, Phoebe, Rhea, and Themis and the males Oceanus, Hyperion, Coeus, Cronus, Crius, like Cronus overthrowing his father Uranus, the Titans were overthrown by Cronus children, in the Titanomachy. The Greeks may have borrowed this mytheme from the Ancient Near East, Greeks of the classical age knew of several poems about the war between the Olympians and Titans. The dominant one, and the one that has survived, was in the Theogony attributed to Hesiod. A lost epic, Titanomachia was mentioned in passing in an essay On Music that was attributed to Plutarch. The Titans also played a prominent role in the poems attributed to Orpheus, although only scraps of the Orphic narratives survive, they show interesting differences with the Hesiodic tradition. Sometimes the elders are supplanted, and sometimes the rebels lose and are either cast out of power entirely or incorporated into the pantheon, the Titanomachy lasted for ten years. The Titans were imprisoned in Tartarus after the war had ended, Tartarus is the deepest spot known in the Underworld, where the most evil beings would be cast into to be tortured for all eternity. Hesiod does not have the last word on the Titans, surviving fragments of poetry ascribed to Orpheus preserve some variations on the myth. In such text, Zeus does not simply set upon his father violently, instead, Rhea spreads out a banquet for Cronus so that he becomes drunk upon fermented honey. Rather than being consigned to Tartarus, Cronus is dragged—still drunk—to the cave of Nyx, another myth concerning the Titans that is not in Hesiod revolves around Dionysus. At some point in his reign, Zeus decides to give up the throne in favor of the infant Dionysus, who like the infant Zeus, is guarded by the Kouretes. The Titans decide to slay the child and claim the throne for themselves, they paint their faces white with gypsum, distract Dionysus with toys, then him and boil. Zeus, enraged, slays the Titans with his thunderbolt, Athena preserves the heart in a gypsum doll and this story is told by the poets Callimachus and Nonnus, who call this Dionysus Zagreus, and in a number of Orphic texts, which do not. Pindar, Plato, and Oppian refer offhandedly to the Titanic nature of humans, according to them, the body is the titanic part, while soul is the divine part of humans. Other early writers imply that humanity was born out of the malevolent blood shed by the Titans in their war against Zeus, Martin Litchfield West also asserts this in relation to shamanistic initiatory rites of early Greek religious practices. Beekes connects the word with τιτώ, burket, Walter, The Orientalizing Revolution, Near Eastern Influence on Greek Culture in the Early Archaic Age, Harvard University Press,1995
8.
Twelve Olympians
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Hades and Persephone were sometimes included as part of the twelve Olympians, although in general Hades was excluded, because he resided permanently in the underworld and never visited Olympus. The Twelve Olympians, also known as the Dodekatheon, were the deities of the Greek pantheon. The Olympians gained their supremacy in a war of gods in which Zeus led his siblings to victory over their predecessor gods. The concept of the Twelve Gods is older than any extant Greek or Roman source, the gods meet in council in the Homeric epics, but the first ancient reference to religious ceremonies for the Olympians collectively is found in the Homeric Hymn to Hermes. The Greek cult of the Twelve Olympians can be traced to 6th-century BC Athens, the Altar of the Twelve Gods at Athens is usually dated to the archonship of the younger Pesistratos, in 522/521 BC. In ancient Greek religion, the Olympian Gods and the Cults of Twelve Gods were often relatively distinct concepts, while the number was fixed at twelve, there was considerable variation as to which deities were included. However, the twelve as most commonly portrayed in art and poetry were Zeus, Hera, Poseidon, Demeter, Athena, Apollo, Artemis, Ares, Aphrodite, Hephaestus, Hermes and either Hestia, or Dionysus. Hades, known in the Eleusinian tradition as Pluto, was not usually included among the Olympians because his realm was the underworld. Plato connected the Twelve Olympians with the months, and implies that he considered Pluto one of the twelve in proposing that the final month be devoted to him. In Phaedrus, Plato seems to exclude Hestia from the rank of the great gods. At Olympia there were six altars dedicated to six pairs of gods, Zeus and Poseidon, Hera and Athena, Hermes and Apollo, the Charites and Dionysus, Artemis and Alpheus, the historian Herodotus states that Heracles was included as one of the Twelve by some. At Kos, Heracles and Dionysus are added to the Twelve, for Pindar, the Bibliotheca, and Herodorus of Heraclea, Heracles is not one of the Twelve Gods, but the one who established their cult. Lucian includes Heracles and Asclepius as members of the Twelve, without explaining which two had to give way for them, hebe, Helios, Selene, Eos, Eros and Persephone are other important gods and goddesses who are sometimes included in a group of twelve. Eros is often depicted alongside the twelve, especially his mother Aphrodite. Notes ^ Romans also associated Phoebus with Helios and the sun itself, however, ^ According to an alternate version of her birth, Aphrodite was born of Uranus, Zeus grandfather, after Cronus threw his castrated genitals into the sea. This supports the etymology of her name, foam-born, as such, Aphrodite would belong to the same generation as Cronus, Zeus father, and would be Zeus aunt. See the birth of Aphrodite The following gods and goddess are sometimes included as one of the twelve Olympians, the following gods and goddesses were not usually counted as Olympians, although they had close ties to them. Aeolus – King of the winds, keeper of the Anemoi, Alpheus – God of the River Alpheus
9.
Nymph
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A nymph in Greek mythology and in Latin mythology is a minor female nature deity typically associated with a particular location or landform. They are beloved by many and dwell in mountainous regions and forests by lakes, charybdis and Scylla were once nymphs. Other nymphs, always in the shape of young maidens, were part of the retinue of a god, such as Dionysus, Hermes, or Pan, or a goddess, nymphs were the frequent target of satyrs. The Greek word νύμφη has bride and veiled among its meanings, other readers refer the word to a root expressing the idea of swelling. The mythologies of classicizing Roman poets were unlikely to have affected the rites and cult of individual nymphs venerated by people in the springs. Among the Roman literate class, their sphere of influence was restricted, the ancient Greek belief in nymphs survived in many parts of the country into the early years of the twentieth century, when they were usually known as nereids. At that time, John Cuthbert Lawson wrote and they might appear in a whirlwind. Such encounters could be dangerous, bringing dumbness, besotted infatuation, when parents believed their child to be nereid-struck, they would pray to Saint Artemidos. Due to widespread use of the term among lay persons and stereotypes attached, professionals nowadays prefer the term hypersexuality, the word nymphet is used to identify a sexually precocious girl. The term was made famous in the novel Lolita by Vladimir Nabokov, the main character, Humbert Humbert, uses the term many times, usually in reference to the title character. Thus the classes of nymphs tend to overlap, which complicates the task of precise classification, rose mentions dryads and hamadryads as nymphs of trees generally, meliai as nymphs of ash trees, and naiads as nymphs of water, but no others specifically. She is the consort of Acheron, and the mother of Ascalaphus, leuce, lover of Hades Minthe, lover of Hades, rival of Persephone Melinoe Orphic nymph, daughter of Persephone and Zeus disguised as Pluto. Her name is an epithet of Hecate. Nymphs in such groupings could belong to any of the mentioned above. For lists of Naiads, Oceanids, Dryades etc and this motif supposedly came from an Italian report of a Roman sculpture of a nymph at a fountain above the River Danube
10.
Chthonic
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The translation of meaning discusses deities or spirits of the underworld, especially in Greek religion. The Greek word khthon is one of several for earth, it refers to the interior of the soil, rather than the living surface of the land. These include, but are not strictly limited to, Demeter. Nocturnal ritual sacrifice was a practice in many chthonic cults. When the sacrifice was a creature, the animal was placed in a bothros or megaron. In some Greek chthonic cults, the animal was sacrificed on a raised bomos, offerings were usually burned whole or buried rather than being cooked and shared among the worshippers. C. He does, however, note that this may be somewhat of an overgeneralization, the myths associating the underworld chthonic deities and fertility were not exclusive. Myths about the later Olympian deities also described an association with the fertility, thus Demeter and Persephone both watched over aspects of the fertility of land, yet Demeter had a typically Olympian cult while Persephone had a chthonic one. Also, Demeter was worshiped alongside Persephone with identical rites, and yet occasionally was classified as an Olympian in late poetry, the absorption of some earlier cults into the newer pantheon versus those that resisted being absorbed is suggested as providing the later myths. The categories Olympian and chthonic were not, however, completely separate, some Olympian deities, such as Hermes and Zeus, also received chthonic sacrifices and tithes in certain locations. The deified heroes Heracles and Asclepius might be worshipped as gods or chthonic heroes, depending on the site, moreover, a few deities are not easily classifiable under these terms. Hecate, for instance, was typically offered puppies at crossroads—a practice neither typical of an Olympian sacrifice nor of a sacrifice to Persephone or the heroes. Because of her roles, Hecate is generally classed as chthonic. As well, the chthonic has connotations with regard to gender, in cultural anthropology, men associated with the above, the sky, and women associated with the below, with the earth, water of the underground, and the chthonic deities. This was by no means universal, in Ancient Egypt the main deity of the earth was the male god Geb, his consort was Nut. The term allochthon in structural geology is used to describe a large block of rock which has moved from its original site of formation. From the Greek allo meaning other and chthon designating the process of the mass being moved under the earth. Chthonic law Earth mother Geomancy Life-death-rebirth deities Sky father The dictionary definition of chthonic at Wiktionary
11.
Heracles
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Heracles, born Alcaeus or Alcides, was a divine hero in Greek mythology, the son of Zeus and Alcmene, foster son of Amphitryon and great-grandson and half-brother of Perseus. He was the greatest of the Greek heroes, a paragon of masculinity, the ancestor of clans who claimed to be Heracleidae. In Rome and the modern West, he is known as Hercules, with whom the later Roman emperors, in particular Commodus and Maximian, often identified themselves. The Romans adopted the Greek version of his life and works essentially unchanged, details of his cult were adapted to Rome as well. Extraordinary strength, courage, ingenuity, and sexual prowess with both males and females were among the characteristics commonly attributed to him, together with Hermes he was the patron and protector of gymnasia and palaestrae. His iconographic attributes are the skin and the club. These qualities did not prevent him from being regarded as a figure who used games to relax from his labors. By conquering dangerous archaic forces he is said to have made the safe for mankind. Many popular stories were told of his life, the most famous being The Twelve Labours of Heracles and his figure, which initially drew on Near Eastern motifs such as the lion-fight, was widely known. Heracles was the greatest of Hellenic chthonic heroes, but unlike other Greek heroes, the core of the story of Heracles has been identified by Walter Burkert as originating in Neolithic hunter culture and traditions of shamanistic crossings into the netherworld. Heracles role as a hero, whose death could be a subject of mythic telling, was accepted into the Olympian Pantheon during Classical times. Around him cries of the dead rang out like cries of birds scattering left, in Christian circles a Euhemerist reading of the widespread Heracles cult was attributed to a historical figure who had been offered cult status after his death. The ancient Greeks celebrated the festival of the Heracleia, which commemorated the death of Heracles, what is believed to be an Egyptian Temple of Heracles in the Bahariya Oasis dates to 21 BCE. A reassessment of Ptolemys descriptions of the island of Malta attempted to link the site at Ras ir-Raħeb with a temple to Heracles, several ancient cities were named Heraclea in his honor. A major factor in the tragedies surrounding Heracles is the hatred that the goddess Hera. A full account of Heracles must render it clear why Heracles was so tormented by Hera, Heracles was the son of the affair Zeus had with the mortal woman Alcmene. Zeus made love to her after disguising himself as her husband, Amphitryon, thus, Heracles very existence proved at least one of Zeus many illicit affairs, and Hera often conspired against Zeus mortal offspring as revenge for her husbands infidelities. His twin mortal brother, son of Amphitryon, was Iphicles, Hera did this knowing that while Heracles was to be born a descendant of Perseus, so too was Eurystheus
12.
Labours of Hercules
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The twelve labours of Heracles or Hercules are a series of episodes concerning a penance carried out by Heracles, the greatest of the Greek heroes, whose name was later Romanised as Hercules. They were accomplished over 12 years at the service of King Eurystheus, the episodes were later connected by a continuous narrative. The establishment of a cycle of twelve labours was attributed by the Greeks to an epic poem, now lost, written by Peisander. After Hercules killed his wife and children, he went to the oracle at Delphi and he prayed to the god Apollo for guidance. Hercules was told to serve the king of Mycenae, Eurystheus, during these 12 years, Hercules is sent to perform twelve difficult feats, called labours. Driven mad by Hera, Hercules slew his son, daughter, after recovering his sanity, Hercules deeply regretted his actions, he was purified by King Thespius, then traveled to Delphi to inquire how he could atone for his actions. Hercules despaired at this, loathing to serve a man whom he knew to be far inferior to himself, eventually, he placed himself at Eurystheuss disposal. Eurystheus originally ordered Hercules to perform ten labours, Eurystheus set two more tasks, which Hercules also performed, bringing the total number of tasks to twelve. As they survive, the labours of Hercules are not recounted in any single place, Ruck and Staples assert that there is no one way to interpret the labours, but that six were located in the Peloponnese, culminating with the rededication of Olympia. Six others took the hero farther afield, to places that were, per Ruck, in each case, the pattern was the same, Hercules was sent to kill or subdue, or to fetch back for Eurystheus a magical animal or plant. A famous depiction of the labours in Greek sculpture is found on the metopes of the Temple of Zeus at Olympia, in his labours, Hercules was sometimes accompanied by a male companion, according to Licymnius and others, such as Iolaus, his nephew. Several of the labours involved the offspring of Typhon and his mate Echidna, a traditional order of the labours found in the Bibliotheca is, Slay the Nemean Lion. Clean the Augean stables in a single day, obtain the girdle of Hippolyta, Queen of the Amazons. Obtain the cattle of the monster Geryon, steal the apples of the Hesperides. The first labour was to slay the Nemean lion, according to one version of the myth, the Nemean lion took women as hostages to its lair in a cave near Nemea, luring warriors from nearby towns to save the damsel in distress. After entering the cave, the warrior would see the woman, once he was close, the woman would turn into a lion and kill the warrior, devouring his remains and giving the bones to Hades. Hercules wandered the area until he came to the town of Cleonae, another version claims that he met Molorchos, a shepherd who had lost his son to the lion, saying that if he came back within thirty days, a ram would be sacrificed to Zeus. If he did not return within thirty days, it would be sacrificed to the dead Hercules as a mourning offering, while searching for the lion, Hercules fletched some arrows to use against it, not knowing that its golden fur was impenetrable
13.
Hector
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In Greek mythology and Roman Mythology, Hector was a Trojan prince and the greatest fighter for Troy in the Trojan War. As the first-born son of King Priam and Queen Hecuba, who was a descendant of Dardanus and Tros, the founder of Troy, he was a prince of the royal house and he was married to Andromache, with whom he had an infant son, Scamandrius. He acted as leader of the Trojans and their allies in the defense of Troy, during the European Middle Ages, Hector figures as one of the Nine Worthies noted by Jacques de Longuyon, known not only for his courage but also for his noble and courtly nature. Indeed, Homer places Hector as peace-loving, thoughtful as well as bold, a son, husband and father. James Redfield writes of Hector as a martyr to loyalties, a witness to the things of this world, in Greek, Héktōr is a derivative of the verb ἔχειν ékhein, archaic form *ἕχειν hékhein, to have or to hold from Proto-Indo-European *seǵh- to hold. Héktōr, or Éktōr as found in Aeolic poetry, is also an epithet of Zeus in his capacity as he who holds, Hectors name could thus be taken to mean holding fast. According to the Iliad, Hector does not approve of war between the Greeks and the Trojans, for ten years, the Achaeans besieged Troy and their allies in the east. Hector commanded the Trojan army, with a number of subordinates including Polydamas, and his brothers Deiphobus, Helenus, and Paris. By all accounts, Hector was the best warrior the Trojans and all their allies could field, diomedes and Odysseus, when faced with his attack, described him as what Robert Fagles translated as an incredible dynamite, and a maniac. In the Iliad, Hectors exploits in the war prior to the events of the book are recapitulated and he had fought the Greek champion Protesilaus in single combat at the start of the war and killed him. A prophecy had stated that the first Greek to land on Trojan soil would die, thus, Protesilaus, Ajax, and Odysseus would not land. Finally, Odysseus threw his shield out and landed on that, in the ensuing fight, Hector killed him, fulfilling the prophecy. The Argives were initially reluctant to accept the challenge, however, after Nestors chiding, nine Greek heroes stepped up to the challenge and drew by lot to see who was to face Hector. Ajax wins and fights Hector to a stalemate for the entire day, with neither able to achieve victory, they express admiration for each others courage, skill, and strength. Hector gave Ajax his sword, which Ajax later uses to kill himself, Ajax gives Hector his girdle, which later was used to attach Hectors corpse to Achilles chariot by which he is dragged around the walls of Troy. The Greek and the Trojans make a truce to bury the dead, in the early dawn the next day the Greeks take advantage of it to build a wall and ditch around the ships. Zeus is watching in a distance, another mention of Hectors exploits in the early years of war was given in the Iliad book 9. During the embassy to Achilles, Odysseus, Phoenix and Ajax all try to persuade Achilles to rejoin the fight and he then claims, There he stood up to me alone one day, and he barely escaped my onslaught
14.
Trojan War
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In Greek mythology, the Trojan War was waged against the city of Troy by the Achaeans after Paris of Troy took Helen from her husband Menelaus, king of Sparta. The war is one of the most important events in Greek mythology and has been narrated through many works of Greek literature, most notably through Homers Iliad. The Iliad relates four days in the year of the decade-long siege of Troy. Other parts of the war are described in a cycle of epic poems, episodes from the war provided material for Greek tragedy and other works of Greek literature, and for Roman poets including Virgil and Ovid. Zeus sent the goddesses to Paris, who judged that Aphrodite, as the fairest, in exchange, Aphrodite made Helen, the most beautiful of all women and wife of Menelaus, fall in love with Paris, who took her to Troy. Agamemnon, king of Mycenae and the brother of Helens husband Menelaus, led an expedition of Achaean troops to Troy and besieged the city for ten years because of Paris insult. After the deaths of heroes, including the Achaeans Achilles and Ajax, and the Trojans Hector and Paris. The Achaeans slaughtered the Trojans and desecrated the temples, thus earning the gods wrath, few of the Achaeans returned safely to their homes and many founded colonies in distant shores. The Romans later traced their origin to Aeneas, one of the Trojans, in 1868, however, the German archaeologist Heinrich Schliemann met Frank Calvert, who convinced Schliemann that Troy was a real city at what is now Hissarlik in Turkey. On the basis of excavations conducted by Schliemann and others, this claim is now accepted by most scholars, whether there is any historical reality behind the Trojan War remains an open question. The events of the Trojan War are found in works of Greek literature. There is no single, authoritative text which tells the events of the war. Instead, the story is assembled from a variety of sources, the most important literary sources are the two epic poems traditionally credited to Homer, the Iliad and the Odyssey, composed sometime between the 9th and 6th centuries BC. Each poem narrates only a part of the war, the Iliad covers a short period in the last year of the siege of Troy, while the Odyssey concerns Odysseuss return to his home island of Ithaca, following the sack of Troy. Other parts of the Trojan War were told in the poems of the Epic Cycle, also known as the Cyclic Epics, the Cypria, Aethiopis, Little Iliad, Iliou Persis, Nostoi, and Telegony. Though these poems survive only in fragments, their content is known from an included in Proclus Chrestomathy. The authorship of the Cyclic Epics is uncertain, both the Homeric epics and the Epic Cycle take origin from oral tradition. Even after the composition of the Iliad, Odyssey, and the Cyclic Epics, events and details of the story that are only found in later authors may have been passed on through oral tradition and could be as old as the Homeric poems
15.
Odysseus
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Odysseus, also known by the Latin name Ulysses, was a legendary Greek king of Ithaca and the hero of Homers epic poem the Odyssey. Odysseus also plays a key role in Homers Iliad and other works in that same epic cycle. Husband of Penelope, father of Telemachus, and son of Laërtes and Anticlea, Odysseus is renowned for his brilliance, guile, and versatility and he is most famous for the Odyssey, ten eventful years he took to return home after the decade-long Trojan War. The name has several variants, in Greek the character was called Olysseus, Oulixeus, Oulixes, hence, there may originally have been two separate figures, one called something like Odysseus, the other something like Ulixes, who were combined into one complex personality. The etymology of the name is unknown, ancient authors linked the name to the Greek verbs odussomai to be wroth against, to hate, or to oduromai to lament, bewail. Homer in references and puns, relates it to various forms of this verb and it has also been suggested that the name is of non-Greek origin, probably not even Indo-European, with an unknown etymology, R. S. P. Beekes has suggested a Pre-Greek origin. In Book 19 of the Odyssey, where Odysseuss early childhood is recounted, Euryclea tries to guide him to naming the boy Polyaretos, for he has much been prayed for. Autolycus apparently in a sardonic mood, decided to give the child a name that would commemorate his own experience in life. Because I got odium upon myself before coming here, let the childs name be Odysseus to signify this. The pun was prophetic as well as commemorative, Odysseus often receives the patronymic epithet Laertiades, son of Laërtes. In the Iliad and Odyssey there are several epithets used to describe Odysseus and his name and stories were adopted into Etruscan religion under the name Uthuze. Hence, Odysseus was the great-grandson of the Olympian god Hermes, according to the Iliad and Odyssey, his father is Laertes and his mother Anticlea, although there was a non-Homeric tradition that Sisyphus was his true father. The rumor went that Laertes bought Odysseus from the conniving king, Odysseus is said to have a younger sister, Ctimene, who went to Same to be married and is mentioned by the swineherd Eumaeus, whom she grew up alongside, in Book 15 of the Odyssey. Homers Iliad and Odyssey portray Odysseus as a hero, but the Romans. In Virgils Aeneid, written between 29 and 19 BC, he is referred to as cruel Odysseus or deceitful Odysseus. Turnus, in Aeneid ix, reproaches the Trojan Ascanius with images of rugged, forthright Latin virtues, declaring, You shall not find the sons of Atreus here, nor need the frauds of sly Ulysses fear. While the Greeks admired his cunning and deceit, these qualities did not recommend themselves to the Romans, who possessed a rigid sense of honour. His attempts to avoid his sacred oath to defend Menelaus and Helen offended Roman notions of duty, the majority of sources for Odysseus pre-war exploits—principally the mythographers Pseudo-Apollodorus and Hyginus—postdate Homer by many centuries
16.
Odyssey
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The Odyssey is one of two major ancient Greek epic poems attributed to Homer. It is, in part, a sequel to the Iliad, the Odyssey is fundamental to the modern Western canon, and is the second-oldest extant work of Western literature, the Iliad is the oldest. Scholars believe the Odyssey was composed near the end of the 8th century BC, somewhere in Ionia, the poem mainly focuses on the Greek hero Odysseus, king of Ithaca, and his journey home after the fall of Troy. It takes Odysseus ten years to reach Ithaca after the ten-year Trojan War. In his absence, it is assumed Odysseus has died, and his wife Penelope and son Telemachus must deal with a group of suitors, the Mnesteres or Proci. The Odyssey continues to be read in the Homeric Greek and translated into languages around the world. Many scholars believe the poem was composed in an oral tradition by an aoidos, perhaps a rhapsode. The details of the ancient oral performance and the conversion to a written work inspire continual debate among scholars. The Odyssey was written in a dialect of Greek—a literary amalgam of Aeolic Greek, Ionic Greek. Among the most noteworthy elements of the text are its non-linear plot, in the English language as well as many others, the word odyssey has come to refer to an epic voyage. The Odyssey has a lost sequel, the Telegony, which was not written by Homer and it was usually attributed in antiquity to Cinaethon of Sparta. In one source, the Telegony was said to have stolen from Musaeus by either Eugamon or Eugammon of Cyrene. The Odyssey begins ten years after the end of the ten-year Trojan War, and Odysseus has still not returned home from the war. Odysseus protectress, the goddess Athena, requests to Zeus, king of the gods, to finally allow Odysseus to return home when Odysseus enemy, then, disguised as a Taphian chieftain named Mentes, she visits Telemachus to urge him to search for news of his father. He offers her hospitality, they observe the suitors dining rowdily while the bard Phemius performs a poem for them. Penelope objects to Phemius theme, the Return from Troy, because it reminds her of her missing husband and that night Athena, disguised as Telemachus, finds a ship and crew for the true prince. The next morning, Telemachus calls an assembly of citizens of Ithaca to discuss what should be done with the suitors. Accompanied by Athena, he departs for the Greek mainland and the household of Nestor, most venerable of the Greek warriors at Troy, now at home in Pylos
17.
Jason
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Jason was an ancient Greek mythological hero who was famous for his role as the leader of the Argonauts and their quest for the Golden Fleece. He was the son of Aeson, the king of Iolcos. He was married to the sorceress Medea and he was also the great-grandson of the messenger god Hermes, through his mothers side. Jason appeared in literary works in the classical world of Greece and Rome, including the epic poem Argonautica. In the modern world, Jason has emerged as a character in various adaptations of his myths, such as the 1963 film Jason and the Argonauts, Jason has connections outside the classical world, being the mythical founder of the city of Ljubljana, the capital of Slovenia. Jasons father is invariably Aeson, but there is great variation as to his mothers name, Pelias was power-hungry and wished to gain dominion over all of Thessaly. Pelias was the product of a union between their mother, Tyro, the daughter of Salmoneus, and the sea god Poseidon. In a bitter feud, he overthrew Aeson, killing all the descendants of Aeson that he could and he spared his half-brother for unknown reasons. Alcimede I already had an infant son named Jason whom she saved from being killed by Pelias, by having women cluster around the newborn and cry as if he were still-born. Alcimede sent her son to the centaur Chiron for education, for fear that Pelias would kill him — she claimed that she had been having an affair with him all along. Pelias, still fearful that he would one day be overthrown, many years later, Pelias was holding games in honor of Poseidon, when Jason arrived in Iolcus and lost one of his sandals in the river Anauros, while helping an old woman to cross. She blessed him for she knew, as goddesses do, what Pelias had planned, when Jason entered Iolcus, he was announced as a man wearing one sandal. Jason, knowing that he was the king, told Pelias that and Pelias said, To take my throne. Jason assembled for his crew, a number of heroes, known as the Argonauts after their ship, the group of heroes included the Boreads who could fly, Heracles, Philoctetes, Peleus, Telamon, Orpheus, Castor and Pollux, Atalanta, Meleager and Euphemus. The isle of Lemnos is situated off the Western coast of Asia Minor, the island was inhabited by a race of women who had killed their husbands. The women had neglected their worship of Aphrodite, and as a punishment the goddess made the women so foul in stench that their husbands could not bear to be near them. The men then took concubines from the Thracian mainland opposite, the king, Thoas, was saved by Hypsipyle, his daughter, who put him out to sea sealed in a chest from which he was later rescued. The women of Lemnos lived for a while without men, with Hypsipyle as their queen, during the visit of the Argonauts the women mingled with the men creating a new race called Minyae
18.
Argonauts
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The Argonauts were a band of heroes in Greek mythology, who in the years before the Trojan War, around 1300 BC, accompanied Jason to Colchis in his quest to find the Golden Fleece. Their name comes from their ship, Argo, named after its builder and they were sometimes called Minyans, after a prehistoric tribe in the area. After the death of King Cretheus, the Aeolian Pelias usurped the Iolcan throne from his half-brother Aeson, because of this unlawful act, an oracle warned him that a descendant of Aeolus would seek revenge. Pelias put to death every prominent descendant of Aeolus he could, instead, Pelias kept Aeson prisoner and forced him to renounce his inheritance. Aeson married Alcimede, who bore him a son named Jason, Pelias intended to kill the baby at once, but Alcimede summoned her kinswomen to weep over him as if he were stillborn. She faked a burial and smuggled the baby to Mount Pelion and he was raised by the centaur Chiron, the trainer of heroes. When Jason was 20 years old, an oracle ordered him to dress as a Magnesian, while traveling Jason lost his sandal crossing the muddy Anavros river while helping an old woman. The goddess was angry with King Pelias for killing his stepmother Sidero after she had sought refuge in Heras temple, another oracle warned Pelias to be on his guard against a man with one shoe. Pelias was presiding over a sacrifice to Poseidon with several neighboring kings in attendance, among the crowd stood a tall youth in leopard skin with only one sandal. Pelias recognized that Jason was his nephew and he could not kill him because prominent kings of the Aeolian family were present. Instead, he asked Jason, What would you do if an oracle announced that one of your fellow-citizens were destined to kill you, Jason replied that he would send him to go and fetch the Golden Fleece, not knowing that Hera had put those words in his mouth. Jason learned later that Pelias was being haunted by the ghost of Phrixus, Phrixus had fled from Orchomenus riding on a divine ram to avoid being sacrificed and took refuge in Colchis where he was later denied proper burial. According to an oracle, Iolcus would never prosper unless his ghost was taken back in a ship and this fleece now hung from a tree in the grove of the Colchian Ares, guarded night and day by a dragon that never slept. Pelias swore before Zeus that he would give up the throne at Jasons return while expecting that Jasons attempt to steal the Golden Fleece would be a fatal enterprise, however, Hera acted in Jasons favour during the perilous journey. There is no definite list of the Argonauts, H. J. Rose explains this was because an Argonautic ancestor was an addition to even the proudest of pedigrees. The following list is collated from several lists given in ancient sources, several more names are discoverable from other sources. Amyrus, eponym of a Thessalian city, is given by Stephanus of Byzantium as one of the Argonauts, he is said to have been a son of Poseidon. Azorus was the helmsman of Argo according to Hesychius of Alexandria, atalanta is included on the list by Pseudo-Apollodorus, but Apollonius claims that Jason forbade her because she was a woman and could cause strife in the otherwise all-male crew
19.
Golden Fleece
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In Greek mythology, the Golden Fleece is the fleece of the gold-haired winged ram, which was held in Colchis. The fleece is a symbol of authority and kingship, through the help of Medea, they acquire the Golden Fleece. The story is of great antiquity and was current in the time of Homer and it survives in various forms, among which the details vary. Athamas the Minyan, a founder of Halos in Thessaly but also king of the city of Orchomenus in Boeotia and they had two children, the boy Phrixus and the girl Helle. Later Athamas became enamored of and married Ino, the daughter of Cadmus, when Nephele left in anger, drought came upon the land. Ino was jealous of her stepchildren and plotted their deaths, in some versions, Nephele, or her spirit, appeared to the children with a winged ram whose fleece was of gold. The ram had been sired by Poseidon in his primitive ram-form upon Theophane, a nymph and the granddaughter of Helios, the sun-god. According to Hyginus, Poseidon carried Theophane to an island where he made her into a ewe, there Theophanes other suitors could not distinguish the ram-god and his consort. Nepheles children escaped on the yellow ram over the sea, but Helle fell off and drowned in the now named after her. The ram spoke to Phrixus, encouraging him, and took the boy safely to Colchis, there Phrixus sacrificed the winged ram to Poseidon, essentially returning him to the god. The ram became the constellation Aries, Phrixus settled in the house of Aeetes, son of Helios the sun god. He hung the Golden Fleece preserved from the sacrifice of the ram on an oak in a sacred to Ares. The golden fleece was defended by bulls with hoofs of brass and it was also guarded by a never sleeping dragon with teeth which could become soldiers when planted in the ground. The dragon was at the foot of the tree on which the fleece was placed, pindar employed the quest for the Golden Fleece in his Fourth Pythian Ode, though the fleece is not in the foreground. When Aeetes challenges Jason to yoke the fire-breathing bulls, the fleece is the prize, Let the King do this, Let him do this, I say, and have for his own the immortal coverlet, the fleece, glowing with matted skeins of gold. In later versions of the story, the ram is said to have been the offspring of the sea god Poseidon, the classic telling is the Argonautica of Apollonius of Rhodes, composed in mid-third century BC Alexandria, recasting early sources that have not survived. Another, much less-known Argonautica, using the body of myth, was composed in Latin by Valerius Flaccus during the time of Vespasian. Where the written sources fail, through accidents of history, sometimes the continuity of a mythic tradition can be found among the vase-painters, jasons helper in the Athenian vase-paintings is not Medea— who had a history in Athens as the opponent of Theseus— but Athena
20.
Perseus
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Perseus beheaded the Gorgon Medusa and saved Andromeda from the sea monster Cetus. Perseus was the son of the mortal Danaë and the god Zeus and he was also the half-brother and great grandfather of Heracles. There is some prospect that it descended into Greek from the Proto-Indo-European language, in that regard Robert Graves has espoused the only Greek derivation available. Perseus might be from the Greek verb, πέρθειν, “to waste, ravage, sack, destroy”, according to Carl Darling Buck, the –eus suffix is typically used to form an agent noun, in this case from the aorist stem, pers-. Pers-eus therefore is a sacker of cities, that is, a soldier by occupation, the origin of perth- is more obscure. J. B. Hofmann lists the possible root as *bher-, from which Latin ferio and this corresponds to Julius Pokorny’s *bher-, “scrape, cut. ”Ordinarily *bh- descends to Greek as ph-. This difficulty can be overcome by presuming a dissimilation from the –th– in perthein, that is, Graves carries the meaning still further, to the perse- in Persephone, goddess of death. the classical Perse. daughter of Oceanus. Whether it may be identified with the first element of Persephone is only speculative. ”A Greek folk etymology connected the name of the Persian people. The native name, however, has always had an -a- in Persian, herodotus recounts this story, devising a foreign son, Perses, from whom the Persians took the name. Apparently the Persians themselves knew the story, as Xerxes tried to use it to suborn the Argives during his invasion of Greece, Perseus was the son of Zeus and Danaë, the daughter of Acrisius, King of Argos. Disappointed by his lack of luck in having a son, Acrisius consulted the oracle at Delphi, who warned him that he would one day be killed by his daughters son. In order to keep Danaë childless, Acrisius imprisoned her in a chamber, open to the sky, in the courtyard of his palace, This mytheme is also connected to Ares, Oenopion, Eurystheus. Zeus came to her in the form of a shower of gold, soon after, their child was born, Perseus—Perseus Eurymedon, for his mother gave him this name as well. Fearful for his future, but unwilling to provoke the wrath of the gods by killing the offspring of Zeus and his daughter, danaës fearful prayer, made while afloat in the darkness, has been expressed by the poet Simonides of Ceos. Mother and child washed ashore on the island of Serifos, where they were taken in by the fisherman Dictys, the brother of Dictys was Polydectes, the king of the island. When Perseus was grown, Polydectes came to fall in love with the beautiful Danaë, Perseus believed Polydectes was less than honourable, and protected his mother from him, then Polydectes plotted to send Perseus away in disgrace. He held a banquet where each guest was expected to bring a gift. Polydectes requested that the guests bring horses, under the pretense that he was collecting contributions for the hand of Hippodamia, Perseus had no horse to give, so he asked Polydectes to name the gift, he would not refuse it
21.
Medusa
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In Greek mythology Medusa was a monster, a Gorgon, generally described as a winged human female with living venomous snakes in place of hair. Gazers upon her hideous face would turn to stone, most sources describe her as the daughter of Phorcys and Ceto, though the author Hyginus makes her the daughter of Gorgon and Ceto. According to Hesiod and Aeschylus, she lived and died on an island named Sarpedon, the 2nd-century BCE novelist Dionysios Skytobrachion puts her somewhere in Libya, where Herodotus had said the Berbers originated her myth, as part of their religion. In classical antiquity the image of the head of Medusa appeared in the device known as the Gorgoneion. The three Gorgon sisters—Medusa, Stheno, and Euryale—were all children of the ancient marine deities Phorcys and his sister Ceto, in an ode written in 490 BC Pindar already speaks of fair-cheeked Medusa. In Ovids telling, Perseus describes Medusas punishment by Minerva as just, in most versions of the story, she was beheaded by the hero Perseus, who was sent to fetch her head by King Polydectes of Seriphus because Polydectes wanted to marry his mother. The gods were well aware of this, and Perseus received help and he received a mirrored shield from Athena, gold, winged sandals from Hermes, a sword from Hephaestus and Hadess helm of invisibility. Since Medusa was the one of the three Gorgons who was mortal, Perseus was able to slay her while looking at the reflection from the mirrored shield he received from Athena. During that time, Medusa was pregnant by Poseidon, when Perseus beheaded her, Pegasus, a winged horse, and Chrysaor, a giant wielding a golden sword, sprang from her body. Jane Ellen Harrison argues that her potency only begins when her head is severed, the basis of the Gorgoneion is a cultus object, a ritual mask misunderstood. In the Odyssey xi, Homer does not specifically mention the Gorgon Medusa, Lest for my daring Persephone the dread, harrisons translation states the Gorgon was made out of the terror, not the terror out of the Gorgon. According to Ovid, in northwest Africa, Perseus flew past the Titan Atlas, who stood holding the sky aloft, and transformed him into stone when he tried to attack him. Furthermore, the poisonous vipers of the Sahara, in the Argonautica 4.1515, Ovids Metamorphoses 4.770, the blood of Medusa also spawned the Amphisbaena. Perseus then flew to Seriphos, where his mother was about to be forced into marriage with the king, King Polydectes was turned into stone by the gaze of Medusas head. It is immediately obvious that the Gorgons are not really three but one + two, the two unslain sisters are mere appendages due to custom, the real Gorgon is Medusa. A number of early scholars interpreted the myth of the Medusa as a quasi-historical. According to Joseph Campbell, In 1940, Sigmund Freuds Das Medusenhaupt was published posthumously and this article laid the framework for his significant contribution to a body of criticism surrounding the monster. Medusa is presented by Freud as the supreme talisman who provides the image of castration — associated in the mind with the discovery of maternal sexuality —
22.
Gorgon
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In Greek mythology, a Gorgon is a female creature. Traditionally, while two of the Gorgons were immortal, Stheno and Euryale, their sister Medusa was not, and she was slain by the demigod and hero Perseus. Gorgons were an image in Greek mythology, appearing in the earliest of written records of Ancient Greek religious beliefs such as those of Homer. Because of their legendary and powerful gaze that could turn one to stone, images of the Gorgons were put upon objects and buildings for protection. An image of a Gorgon holds the location at the pediment of the temple at Corfu, which is the oldest stone pediment in Greece. The concept of the Gorgon is at least as old in classical Greek mythology as Perseus and Zeus, the name is Greek, being derived from gorgos and translating as terrible or dreadful. Gorgoneia first appear in Greek art at the turn of the eighth century BC, one of the earliest representations is on an electrum stater discovered during excavations at Parium. Other early eighth-century examples were found at Tiryns, going even further back into history, there is a similar image from the Knossos palace, datable to the fifteenth century BC. Marija Gimbutas even argues that the Gorgon extends back to at least 6000 BC, in her book, Language of the Goddess, she also identifies the prototype of the Gorgoneion in Neolithic art motifs, especially in anthropomorphic vases and terracotta masks inlaid with gold. The large Gorgon eyes, as well as Athenas flashing eyes, are termed the divine eyes by Gimbutas, they appear also in Athenas sacred bird. They may be represented by spirals, wheels, concentric circles, swastikas, firewheels, the awkward stance of the gorgon, with arms and legs at angles is closely associated with these symbols as well. Possibly related, a figure, probably a sea-goddess is depicted on a Minoan gold ring from the island Mochlos in Crete. The goddess has a head and she is sitting in a boat. A holy tree is depicted, probably related to the Minoan cult of the tree, some Gorgons are shown with fangs, consisting of wild boar tusks, while other representations lack fangs and show a forced smile displaying large teeth and sometimes a protruding tongue. In some cruder representations, stylized hair or blood flowing under the head of the Gorgon has been mistaken for a beard or wings. The skin of the dragon was said to be made of impenetrable scales, while seeking origins others have suggested examination of some similarities to the Babylonian creature, Humbaba, in the Gilgamesh epic. A number of early scholars interpreted the myth of the Medusa as a quasi-historical, or sublimated. Transitions in religious traditions over such periods of time may make some strange turns
23.
Oedipus
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Oedipus was a mythical Greek king of Thebes. A tragic hero in Greek mythology, Oedipus accidentally fulfilled a prophecy that he would end up killing his father and marrying his mother, thereby bringing disaster to his city and family. The story of Oedipus is the subject of Sophocles tragedy Oedipus Rex, together, these plays make up Sophocles three Theban plays. Oedipus represents two enduring themes of Greek myth and drama, the nature of humanity and an individuals role in the course of destiny in a harsh universe. In the most well-known version of the myth, Oedipus was born to King Laius, Laius wished to thwart a prophecy, so he left Oedipus to die on a mountainside. However, the baby was found by shepherds and raised by King Polybus, on his way he met an older man and quarrelled, and Oedipus killed the stranger. Continuing on to Thebes, he found that the king of the city had recently killed. Oedipus answered the monsters riddle correctly, defeating it and winning the throne of the dead king - and the hand in marriage of the kings widow, and his mother Jocasta. Years later, to end a plague on Thebes, Oedipus searched to find who had killed Laius, Jocasta, upon realizing that she had married both her own son, and her husbands murderer, hanged herself. Oedipus then seized two pins from her dress and blinded himself with them, the legend of Oedipus has been retold in many versions, and was used by Sigmund Freud to name and give mythic precedent to the Oedipus complex. Variations on the legend of Oedipus are mentioned in fragments by several ancient Greek poets including Homer, Hesiod, Pindar, Aeschylus and Euripides. However, the most popular version of the legend comes from the set of Theban plays by Sophocles, Oedipus Rex, Oedipus at Colonus, Oedipus was the son of Laius and Jocasta, king and queen of Thebes. Having been childless for some time, Laius consulted the Oracle of Apollo at Delphi, the Oracle prophesied that any son born to Laius would kill him. However, rather than leave the child to die of exposure, as Laius intended, the servant passed the baby on to a shepherd from Corinth and who then gave the child to another shepherd. The infant Oedipus eventually came to the house of Polybus, king of Corinth and his queen, Merope, little Oedipus/Oidipous was named after the swelling from the injuries to his feet and ankles. The word oedema or edema is from this same Greek word for swelling, οἴδημα, after many years, Oedipus was told by a drunk that he was a bastard, meaning at that time that he was not of the same blood to them. Oedipus confronted his parents with the news, but they denied this, Oedipus went to the same oracle in Delphi that his birth parents had consulted. The oracle informed him he was destined to murder his father, in an attempt to avoid such a fate, he decided to not return home to Corinth, but to travel to Thebes, as it was near Delphi
24.
Sphinx
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A sphinx is a mythical creature with the head of a human and the body of a lion. In Greek tradition, it has the head of a human, the haunches of a lion and it is mythicised as treacherous and merciless. Those who cannot answer its riddle suffer a fate typical in such stories, as they are killed. This deadly version of a sphinx appears in the myth and drama of Oedipus, unlike the Greek sphinx, which was a woman, the Egyptian sphinx is typically shown as a man. In European decorative art, the sphinx enjoyed a revival during the Renaissance. Sphinxes are generally associated with structures such as royal tombs or religious temples. The oldest known sphinx was found near Gobekli Tepe at another site, Nevali Çori, or possibly 120 miles to the east at Kortik Tepe, Turkey, and was dated to 9,500 BCE. The largest and most famous sphinx is the Great Sphinx of Giza, situated on the Giza Plateau adjacent to the Great Pyramids of Giza on the west bank of the Nile River, the sphinx is located southeast of the pyramids. Although the date of its construction is uncertain, the head of the Great Sphinx now is believed to be that of the pharaoh Khafra, what names their builders gave to these statues is not known. At the Great Sphinx site, a 1400 BCE inscription on a stele belonging to the 18th dynasty pharaoh Thutmose IV lists the names of three aspects of the sun deity of that period, Khepera–Rê–Atum. The theme was expanded to form great avenues of guardian sphinxes lining the approaches to tombs, nine hundred with ram heads, representing Amon, were built in Thebes, where his cult was strongest. Perhaps the first sphinx in Egypt was one depicting Queen Hetepheres II and she was one of the longest-lived members of the royal family of that dynasty. The Great Sphinx has become an emblem of Egypt, frequently appearing on its stamps, coins, from the Bronze Age, the Hellenes had trade and cultural contacts with Egypt. Before the time that Alexander the Great occupied Egypt, the Greek name, the historians and geographers of Greece wrote extensively about Egyptian culture. Herodotus called the ram-headed sphinxes Criosphinxes and called the hawk-headed ones Hieracosphinxes, the word sphinx comes from the Greek Σφίγξ, apparently from the verb σφίγγω, meaning to squeeze, to tighten up. This name may be derived from the fact that the hunters for a pride of lions are the lionesses, There was a single sphinx in Greek mythology, a unique demon of destruction and bad luck. According to Hesiod, she was a daughter of Orthrus and either Echidna or the Chimera, or perhaps even Ceto, according to others, she was a daughter of Echidna and Typhon. All of these are figures from the earliest of Greek myths
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Orpheus
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Orpheus was a legendary musician, poet, and prophet in ancient Greek religion and myth. For the Greeks, Orpheus was a founder and prophet of the so-called Orphic mysteries and he was credited with the composition of the Orphic Hymns, a collection of which only two have survived. Shrines containing purported relics of Orpheus were regarded as oracles, some ancient Greek sources note Orpheus Thracian origins. The earliest literary reference to Orpheus is a fragment of the sixth-century BC lyric poet Ibycus. He is not mentioned in Homer or Hesiod, most ancient sources accept his historical existence, Aristotle is an exception. Pindar calls Orpheus the father of songs and identifies him as a son of the Thracian king Oeagrus, Greeks of the Classical age venerated Orpheus as the greatest of all poets and musicians, it was said that while Hermes had invented the lyre, Orpheus had perfected it. Poets such as Simonides of Ceos said that Orpheus music and singing could charm the birds, fish and wild beasts, coax the trees and rocks into dance, and divert the course of rivers. Orpheus was one of the handful of Greek heroes to visit the Underworld and return, his music, Orpheus was an augur and seer, he practiced magical arts and astrology, founded cults to Apollo and Dionysus and prescribed the mystery rites preserved in Orphic texts. Pindar and Apollonius of Rhodes place Orpheus as the harpist and companion of Jason, Orpheus had a brother named Linus, who went to Thebes and became a Theban. He is claimed by Aristophanes and Horace to have taught cannibals to subsist on fruit, Horace believed, however, that Orpheus had only introduced order and civilization to savages. Bertrand Russell noted, The Orphics were a sect, wine, to them, was only a symbol, as, later. The intoxication that they sought was that of enthusiasm, of union with the god and they believed themselves, in this way, to acquire mystic knowledge not obtainable by ordinary means. This mystical element entered into Greek philosophy with Pythagoras, who was a reformer of Orphism as Orpheus was a reformer of the religion of Dionysus, from Pythagoras Orphic elements entered into the philosophy of Plato, and from Plato into most later philosophy that was in any degree religious. Strabo presents Orpheus as a mortal, who lived and died in a close to Olympus. Some, of course, received him willingly, but others, since they suspected a plot and violence, combined against him and killed him. He made money as a musician and wizard – Strabo uses agurteúonta, agúrtēs most often meant charlatan and always had a negative connotation. Pausanias writes of an unnamed Egyptian who considered Orpheus a mágeuse, according to Apollodorus and a fragment of Pindar, Orpheus father was Oeagrus, a Thracian king, or, according to another version of the story, the god Apollo. His mother was the muse Calliope, or, a daughter of Pierus and his birthplace and place of residence was in Pimpleia, Olympus
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Orphism (religion)
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Orphics also revered Persephone and Dionysus or Bacchus. Orpheus was said to have invented the Mysteries of Dionysus, poetry containing distinctly Orphic beliefs has been traced back to the 6th century BC or at least 5th century BC, and graffiti of the 5th century BC apparently refers to Orphics. Classical sources, such as Plato, refer to Orpheus-initiators, and associated rites, as in the Eleusinian mysteries, initiation into Orphic mysteries promised advantages in the afterlife. Distinctively Orphic views and practices are attested as early as Herodotus, Euripides, the recently published Derveni papyrus allows Orphic mythology to be dated back to the end of the 5th century BC, and it is probably even older. Other inscriptions found in parts of the Greek world testify to the early existence of a movement with the same core beliefs that were later associated with the name of Orphism. The Orphic theogonies are genealogical works similar to the Theogony of Hesiod and they are possibly influenced by Near Eastern models. Athena saves the heart and tells Zeus of the crime who in turn hurls a thunderbolt on the Titans, the resulting soot, from which sinful mankind is born, contains the bodies of the Titans and Dionysus. The soul of man is divine, but the body holds the soul in bondage. Thus, it was declared that the returns to a host ten times. Many of these differ from accounts in the classical authors. Firmicus Maternus, a Christian author, gives a different account with the book On the Error of Profane Religions and he says that Jupiter originally was a king of Crete—a concept of Euhemerus—and Dionysos was his son. Only his heart was salvaged by Athena, a statue of gypsum was then made to look like Dionysos, and the heart is placed within. The Protogonos Theogony, lost, composed c.500 BC which is known through the commentary in the Derveni papyrus, the Eudemian Theogony, lost, composed in the 5th century BC. It is the product of a syncretic Bacchic-Kouretic cult, the Rhapsodic Theogony, lost, composed in the Hellenistic age, incorporating earlier works. It is known through summaries in later neo-Platonist authors,87 hexametric poems of a shorter length composed in the late Hellenistic or early Roman Imperial age. Surviving written fragments show a number of beliefs about the similar to those in the Orphic mythology about Dionysus death. Bone tablets found in Olbia carry short and enigmatic inscriptions like, the function of these bone tablets is unknown. Gold-leaf tablets found in graves from Thurii, Hipponium, Thessaly, although these thin tablets are often highly fragmentary, collectively they present a shared scenario of the passage into the afterlife
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Theseus
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Theseus was a founder-hero, like Perseus, Cadmus, or Heracles, all of whom battled and overcame foes that were identified with an archaic religious and social order. As Heracles was the Dorian hero, Theseus was a hero, considered by Athenians as their own great reformer, his name comes from the same root as θεσμός. The myths surrounding Theseus—his journeys, exploits, and family—have provided material for fiction throughout the ages, Theseus was responsible for the synoikismos —the political unification of Attica under Athens, represented emblematically in his journey of labours, subduing ogres and monstrous beasts. Because he was the king, Theseus built and occupied a palace on the fortress of the Acropolis that may have been similar to the palace that was excavated in Mycenae. Pausanias reports that after the synoikismos, Theseus established a cult of Aphrodite Pandemos, Plutarchs vita of Theseus makes use of varying accounts of the death of the Minotaur, Theseus escape, and the love of Ariadne for Theseus. Plutarchs sources, not all of whose texts have survived independently, included Pherecydes, Demon, Philochorus, Aegeus, one of the primordial kings of Athens, was childless. Desiring an heir, he asked the oracle at Delphi for advice and her cryptic words were Do not loosen the bulging mouth of the wineskin until you have reached the height of Athens, lest you die of grief. Aegeus did not understand the prophecy and was disappointed and he asked the advice of his host Pittheus, king of Troezen. Pittheus understood the prophecy, got Aegeus drunk, and gave Aegeus his daughter Aethra, but following the instructions of Athena in a dream, Aethra left the sleeping Aegeus and waded across to the island of Sphairia that lay close to Troezens shore. There she poured a libation to Sphairos and Poseidon, and was possessed by the sea god in the night. The mix gave Theseus a combination of divine as well as mortal characteristics in his nature, such double paternity, with one immortal, after Aethra became pregnant, Aegeus decided to return to Athens. In Athens, Aegeus was joined by Medea, who had left Corinth after slaughtering the children she had borne, priestess and consort together represented the old order in Athens. Thus Theseus was raised in his mothers land, when Theseus grew up and became a brave young man, he moved the rock and recovered his fathers tokens. His mother then told him the truth about his fathers identity, young, brave, and ambitious, Theseus decided to go alone by the land route and defeated a great many bandits along the way. At the Isthmian entrance to the Underworld was a robber named Sinis and he would capture travelers, tie them between two pine trees that were bent down to the ground, and then let the trees go, tearing his victims apart. Theseus killed him by his own method and he then became intimate with Siniss daughter, Perigune, fathering the child Melanippus. In another deed north of the Isthmus, at a place called Crommyon, he killed an enormous pig, some versions name the sow herself as Phaea. The Bibliotheca described the Crommyonian Sow as an offspring of Typhon, near Megara, an elderly robber named Sciron forced travellers along the narrow cliff-face pathway to wash his feet
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Minotaur
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In Greek mythology, the Minotaur was a creature with the head of a bull and the body of a man or, as described by Roman poet Ovid, a being part man and part bull. The Minotaur dwelt at the center of the Labyrinth, which was an elaborate maze-like construction designed by the architect Daedalus and his son Icarus, the Minotaur was eventually killed by the Athenian hero Theseus. The term Minotaur derives from the Ancient Greek Μῑνώταυρος, a compound of the name Μίνως, in Crete, the Minotaur was known by the name Asterion, a name shared with Minos foster-father. Minotaur was originally a noun in reference to this mythical figure. The use of minotaur as a noun to refer to members of a generic species of bull-headed creatures developed much later. After he ascended the throne of the island of Crete, Minos competed with his brothers to rule, Minos prayed to Poseidon, the sea god, to send him a snow-white bull, as a sign of support. He was to kill the bull to show honor to the deity and he thought Poseidon would not care if he kept the white bull and sacrificed one of his own. To punish Minos, Poseidon made Pasiphaë, Minoss wife, fall deeply in love with the bull, Pasiphaë had craftsman Daedalus make a hollow wooden cow, and climbed inside it in order to mate with the white bull. The offspring was the monstrous Minotaur, Pasiphaë nursed him, but he grew and became ferocious, being the unnatural offspring of a woman and a beast, he had no natural source of nourishment and thus devoured humans for sustenance. Minos, after getting advice from the oracle at Delphi, had Daedalus construct a labyrinth to hold the Minotaur. Its location was near Minos palace in Knossos, the Minotaur is commonly represented in Classical art with the body of a man and the head and tail of a bull. One of the figurations assumed by the river spirit Achelous in seducing Deianira is as a man with the head of a bull, from Classical times through the Renaissance, the Minotaur appears at the center of many depictions of the Labyrinth. This alternative tradition survived into the Renaissance, and still figures in modern depictions. Androgeus, son of Minos, had killed by the Athenians. Others say he was killed at Marathon by the Cretan bull, his mothers former taurine lover, the common tradition is that Minos waged war to avenge the death of his son and won. Catullus, in his account of the Minotaurs birth, refers to another version in which Athens was compelled by the plague to pay penalties for the killing of Androgeos. Aegeus had to avert the plague caused by his crime by sending young men at the time as the best of unwed girls as a feast to the Minotaur. Minos required that seven Athenian youths and seven maidens, drawn by lots, when the third sacrifice approached, Theseus volunteered to slay the monster
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Bellerophon
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Bellerophon or Bellerophontes is a hero of Greek mythology. Bellerophon was born at Corinth and was the son of the mortal Eurynome by either her husband Glaucus, one possible etymology that has been suggested is, Βελλεροφόντης from βέλεμνον, βελόνη, βέλος and -φόντης from φονεύω. However, Geoffrey Kirk says that Βελλεροφόντης means slayer of Belleros, Belleros could have been a Lycian, a local daimon or a Corinthian nobleman—Bellerophons name clearly invited all sorts of speculation. The Iliad vi. 155–203 contains a narrative told by Bellerophons grandson Glaucus, named for his great-grandfather. Bellerophons father was Glaucus, who was the king of Corinth, Bellerophons grandsons Sarpedon and the younger Glaucus fought in the Trojan War. In the Epitome of pseudo-Apollodorus, a genealogy is given for Chrysaor that would make him a double of Bellerophon, he too is called the son of Glaucus the son of Sisyphus. Chrysaor has no myth save that of his birth, from the neck of Medusa. From this moment we hear no more of Chrysaor, the rest of the tale concerning the stallion only, perhaps also for his brothers sake, by whom in the end he let himself be caught, the immortal horse by his mortal brother. Proetus, by virtue of his kingship, cleansed Bellerophon of his crime, the wife of the king, whether named Anteia or Stheneboea, took a fancy to him, but when he rejected her, she accused Bellerophon of attempting to ravish her. Before opening the tablets, Iobates feasted with Bellerophon for nine days, the Chimera was a fire-breathing monster whose make-up comprised the body of a goat, the head of a lion and the tail being a serpent. This monster had terrorized the nearby countryside, on his way he encountered the famous Corinthian seer Polyeidos who gave him advice about his oncoming battle. Polyeidos told Bellerophon that he would have need of Pegasus, to obtain the services of the untamed winged horse, Polyeidos told Bellerophon to sleep in the temple of Athena. While Bellerophon slept, he dreamed that Athena set a golden bridle beside him, saying Sleepest thou, come, take this charm for the steed and show it to the Tamer thy father as thou makest sacrifice to him of a white bull. It was there when he awoke, Bellerophon had to approach Pegasus while it drank from a well, Polyeidos told him which well—the never-failing Pirene on the citadel of Corinth, the city of Bellerophons birth. Other accounts say that Athena brought Pegasus already tamed and bridled, or that Poseidon the horse-tamer, secretly the father of Bellerophon, brought Pegasus, Bellerophon mounted his steed and flew off to where the Chimera was said to dwell. When he arrived in Lycia, the Chimera was truly ferocious and he felt the heat of the breath the Chimera expelled, and was struck with an idea. He got a block of lead and mounted it on his spear. Then he flew head-on towards the Chimera, holding out the spear as far as he could, before he broke off his attack, he managed to lodge the block of lead inside the Chimeras throat
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Pegasus
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Pegasus is one of the best known creatures in Greek mythology. He is a winged divine stallion usually depicted as white in color. He was sired by Poseidon, in his role as horse-god and he was the brother of Chrysaor, born at a single birthing when his mother was decapitated by Perseus. Greco-Roman poets write about his ascent to heaven after his birth and his obeisance to Zeus, king of the gods, friend of the Muses, Pegasus is the creator of Hippocrene, the fountain on Mt. Helicon. He was captured by the Greek hero Bellerophon near the fountain Peirene with the help of Athena, Pegasus allows the hero to ride him to defeat a monster, the Chimera, before realizing many other exploits. His rider, however, falls off his back trying to reach Mount Olympus, Zeus transformed him into the constellation Pegasus and placed him up in the sky. Hypotheses have been proposed regarding its relationship with the Muses, the gods Athena, Poseidon, Zeus, Apollo, the symbolism of Pegasus varies with time. Pegasus is the subject of a rich iconography, especially through the ancient Greek pottery and paintings. The poet Hesiod presents an etymology of the name Pegasus as derived from πηγή pēgē spring, well, the pegai of Okeanos. A proposed etymology of the name is Luwian pihassas, meaning lightning, and Pihassassi, the proponents of this etymology adduce Pegasus role, reported as early as Hesiod, as bringer of thunderbolts to Zeus. It was first suggested in 1952 and remains widely accepted, according to legend, everywhere the winged horse struck his hoof to the earth, an inspiring spring burst forth. Hesiod relates how Pegasus was peacefully drinking from a spring when the hero Bellerophon captured him, Hesiod also says Pegasus carried thunderbolts for Zeus. In another version, when Perseus beheaded Medusa, they were born of the Earth, a variation of this story holds that they were formed from the mingling of Medusas blood, pain and sea foam, implying that Poseidon had involvement in their making. The last version bears resemblance to Hesiods account of the birth of Aphrodite from the foam created when Uranuss severed genitals were cast into the sea by Cronus, Pegasus aided the hero Bellerophon in his fight against both the Chimera. The next morning, still clutching the bridle, he found Pegasus drinking at the Pierian spring and caught Pegasus, michauds Biographie universelle relates that when Pegasus was born, he flew to where thunder and lightning are released. Then, according to versions of the myth, Athena tamed him and gave him to Perseus. In fact Pegasus is an addition to the story of Perseus. Pegasus and Athena left Bellerophon and continued to Olympus where he was stabled with Zeus other steeds, because of his faithful service to Zeus, he was honoured with transformation into a constellation
31.
Chimera (mythology)
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The Chimera was, according to Greek mythology, a monstrous fire-breathing hybrid creature of Lycia in Asia Minor, composed of the parts of more than one animal. The seeing of a Chimera was an omen for disaster, elsewhere in the Iliad, Homer attributes the rearing of Chimera to Amisodorus. Her did Pegasus and noble Bellerophon slay, the author of the Bibliotheca concurs, descriptions agree that she breathed fire. The Chimera is generally considered to have been female despite the mane adorning her head, the inclusion of a close mane often was depicted on lionesses, sighting the Chimera was an omen of storms, shipwrecks, and natural disasters. While there are different genealogies, in one version the Chimera mated with her brother Orthrus and was the mother of the Sphinx, the Chimera finally was defeated by Bellerophon with the help of Pegasus, at the command of King Iobates of Lycia. Since Pegasus could fly, Bellerophon shot the Chimera from the air, safe from her heads, robert Graves suggests, The Chimera was, apparently, a calendar-symbol of the tripartite year, of which the seasonal emblems were lion, goat, and serpent. The Chimera was situated in foreign Lycia, but her representation in the arts was wholly Greek, an autonomous tradition, one that did not rely on the written word, was represented in the visual repertory of the Greek vase-painters. The Corinthian type is fixed, after some hesitation, in the 670s BC. The fascination with the monstrous devolved by the end of the century into a decorative Chimera-motif in Corinth. Two vase-painters employed the motif so consistently they are given the pseudonyms the Bellerophon Painter, a fire-breathing lioness was one of the earliest of solar and war deities in Ancient Egypt and influences are feasible. The lioness represented the war goddess and protector of both cultures that would unite as Ancient Egypt, sekhmet was one of the dominant deities in upper Egypt and Bast in lower Egypt. As divine mother, and more especially as protector, for Lower Egypt, Bast became strongly associated with Wadjet, in Etruscan civilization, the Chimera appears in the Orientalizing period that precedes Etruscan Archaic art, that is to say, very early indeed. The Chimera appears in Etruscan wall-paintings of the fourth century BC, in Medieval art, although the Chimera of antiquity was forgotten, chimerical figures appear as embodiments of the deceptive, even satanic forces of raw nature. Provided with a face and a scaly tail, as in Dantes vision of Geryon in Inferno xvii. The myths of the Chimera may be found in the Bibliotheca of Pseudo-Apollodorus, the Iliad by Homer, the Fabulae 57 and 151 by Hyginus, the Metamorphoses, and the Theogony 319ff by Hesiod. Virgil, in the Aeneid employs Chimaera for the name of ship of Gyas in the ship-race. Pliny the Elder cited Ctesias and quoted Photius identifying the Chimera with an area of permanent gas vents that still may be found by hikers on the Lycian Way in southwest Turkey, the vents emit burning methane thought to be of metamorphic origin. The fires of these were landmarks in ancient times and used for navigation by sailors, the Neo-Hittite Chimera from Carchemish, dated to 850–750 BC, which is now housed in the Museum of Anatolian Civilizations, is believed to be a basis for the Greek legend
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Daedalus
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Alfred Darlington, better known by his stage name Daedelus, is a producer based in Los Angeles, California. He is a part of the groups The Long Lost and Adventure Time and he is affiliated with the internet radio station Dublab. He attended the University of Southern California Thornton School of Music studying Jazz on Double Bass, Daedelus released the album, Invention, on Plug Research in 2002. The Household EP was released on Eastern Developments in 2003 and he also released The Weather, a collaborative album with Busdriver and Radioinactive, on Mush Records that year. He released the solo album, Of Snowdonia, on Plug Research in 2004. It was followed by another album, A Gent Agent. His 2005 album, Exquisite Corpse, featured guest appearances from MF Doom, Mike Ladd, in the following year, he released Denies the Days Demise on Mush Records. His 2008 album, Love to Make Music To, and 2011 album and he released the Righteous Fists of Harmony EP in 2010. Followed by The Light Brigade LP in 2014 both on Brainfeeder and his studio album, Drown Out, was released on Anticon in 2013. 2016 released Labyrinths an LP with vocal features and guest instrumentation on his own imprint Magical Properties, axe Murderation Remixes Throw a Fit Fair Weather Friends Touchtone & FWF Remixes Friends of Friends Vol. M
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Labyrinth
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In Greek mythology, the labyrinth was an elaborate structure designed and built by the legendary artificer Daedalus for King Minos of Crete at Knossos. Its function was to hold the Minotaur eventually killed by the hero Theseus, Daedalus had so cunningly made the Labyrinth that he could barely escape it after he built it. Even as the designs became more elaborate, visual depictions of the mythological Labyrinth from Roman times until the Renaissance are almost invariably unicursal, branching mazes were reintroduced only when garden mazes became popular during the Renaissance. In English, the labyrinth is generally synonymous with maze. As a result of the history of unicursal representation of the mythological Labyrinth, however, many contemporary scholars. In this specialized usage refers to a complex branching multicursal puzzle with choices of path and direction. A labyrinth in this sense has a route to the center and back. Unicursal labyrinths appeared as designs on pottery or basketry, as body art, the Romans created many primarily decorative unicursal designs on walls and floors in tile or mosaic. Many labyrinths set in floors or on the ground are large enough that the path can be walked, unicursal patterns have been used historically both in group ritual and for private meditation, and are increasingly found for therapeutic use in hospitals and hospices. Labyrinth is a word of Pre-Greek origin, which the Greeks associated with the palace of Knossos in Crete and this designation may not have been limited to Knossos, because the same symbols were discovered in other palaces in Crete. Labrys was a cult-word that was introduced from Anatolia, where such symbols have been found in Çatal Höyük from the Neolithic age. In Labraunda of Caria the double-axe accompanies the storm-god Zeus Labraundos and it also accompanies the Hurrian god of sky and storm Teshub. Labrys, however, comes from Lydian, not Minoan, the Linear B inscription
34.
Atalanta
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Atalanta is a character in Greek mythology, a virgin huntress, unwilling to marry, and loved by the hero Meleager. Atalanta was the daughter of Iasus, a Boeotian, or an Arcadian princess, the Bibliotheca is the only one who gives an account of Atalanta’s birth and upbringing. King Iasus wanted a son, when Atalanta was born, he left her on a mountaintop to die, some stories say that a she-bear suckled and cared for Atalanta until hunters found and raised her, and she learned to fight and hunt as a bear would. She was later reunited with her father, having grown up in the wilderness, Atalanta became a fierce hunter and was always happy. She took an oath of virginity to the goddess Artemis, when Artemis was forgotten at a sacrifice by King Oineus, she was angered and sent the Calydonian Boar, a wild boar that ravaged the land, men, and cattle and prevented crops from being sown. Atalanta joined Meleager and many other heroes on a hunt for the boar. Many of the men were angry that a woman was joining them, but Meleager, though married, lusted for Atalanta, several of the men were killed before Atalanta became the first to hit the boar and draw blood. After Meleager finally killed the boar with his spear, he awarded the hide to Atalanta, meleager’s uncles, Plexippus and Toxeus, were angry and tried to take the skin from her. In revenge, Meleager killed his uncles, wild with grief, Meleagers mother Althaea threw a charmed log on the fire, which consumed Meleagers life as it burned. Then she died when a new boar came out of the woods, after the Calydonian boar hunt, Atalanta was rediscovered by her father. He wanted her to be married, but Atalanta, uninterested in marriage and those who lost would be killed. King Schoeneus agreed, and many men died in the attempt until Hippomenes came along. Hippomenes asked the goddess Aphrodite for help, and she gave him three golden apples in order to slow Atalanta down, the apples were irresistible, so every time Atalanta got ahead of Hippomenes, he rolled an apple ahead of her, and she would run after it. In this way, Hippomenes won the footrace and came to marry Atalanta, eventually they had a son Parthenopaios, who was one of the Seven against Thebes. Zeus or his mother Rhea turned Atalanta and Hippomenes into lions after they made together in one of his temples. Other accounts say that Aphrodite changed them into lions because they did not give her proper honor, the belief at the time was that lions could not mate with their own species, only with leopards, thus Atalanta and Hippomenes would never be able to remain with one another. In many versions of the quest for the Golden Fleece, for instance that published by Robert Graves in 1944 and she jumped aboard the ship soon after the expedition set out, invoking the protection of Artemis, whose virgin priestess she was. She was following Meleager, who had put away his wife for Atalantas sake
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Hippomenes
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The name Hippomenes may also refer to the father of Leimone. In Greek mythology, Hippomenes /hɪˈpɒmᵻniːz/, also known as Melanion /məˈlæniən/, was a son of the Arcadian Amphidamas or of Megareus of Onchestus and the husband of Atalanta. He was known to have one of the disciples of Chiron. Inscriptions mention him as one of the Calydonian hunters, the main myth of Hippomenes courtship of Atalanta, narrated by Pseudo-Apollodorus, Ovid, Servius, and Hyginus was as follows. Hippomenes fell in love with Atalanta, the virgin huntress who strongly disliked the idea of getting married, another version was that her father wanted her to be married, but she did not. She agreed to running races against her suitors because she thought she would never lose, Atalanta raced all her suitors and outran all but Hippomenes, who defeated her by cunning, not speed. Hippomenes knew that he could not win a race with Atalanta. After each of the first two apples, Atalanta was able to recover the lead, but when she stopped for the third and it took all three apples and all of his speed, but Hippomenes was finally successful, winning the race and Atalantas hand. Atalanta and Hippomenes were turned into lions by Cybele as punishment after having sex in one of her temples they entered to take a rest during their journey to Hippomenes home, thereafter they drew Cybeles chariot, which Servius equates with the Earth itself. According to some accounts, Hippomenes was the father of Parthenopaeus, yet others stated Atalanta had her son by either Ares or Meleager prior to her marriage to Hippomenes
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Golden apple
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The golden apple is an element that appears in various national and ethnic folk legends or fairy tales. Recurring themes depict a hero retrieving the golden apples hidden or stolen by a monstrous antagonist, alternatively, they are depicted as divine food and the source of immortality in Norse mythology, and as part of the mysterious apple branch of Otherworld in Irish mythology. Three instances of golden apples were featured in Greek mythology, The first case concerns a huntress named Atalanta who raced against a suitor named Melanion, Melanion used golden apples to distract Atalanta so that he could win the race. Though abandoned by her father as an infant, Atalanta became a skilled hunter and her father claimed her as his daughter and wished to marry her off. However, Atalanta was reluctant to marry due to a prophecy that marriage would be her downfall, because of her beauty, she gained a number of suitors and finally agreed to marry, but under the condition that her suitor was obligated to beat her in a footrace. Competitors who failed to beat her would be put to death, as Atalanta could run extremely fast, all her suitors died. Realizing that Atalanta could not be defeated in a fair race, the goddess gave him three golden apples and told him to drop them one at a time to distract Atalanta. Sure enough, she quit running long enough to retrieve each golden apple and it took all three apples and all of his speed, but Melanion finally succeeded, winning the race and Atalantas hand. Eventually they had a son Parthenopaios, who was one of the Seven against Thebes and their marriage ended in misfortune when they were transformed into lions for offending the gods. Zeus held a banquet in celebration of the marriage of Peleus, eris, the goddess of discord, was not invited for her troublesome nature, and upon turning up uninvited, she threw a golden apple into the ceremony, with an inscription that read, ΤΗΙ ΚΑΛΛΙΣΤΗΙ. Three goddesses claimed the apple, Hera, Athena, and Aphrodite and they brought the matter before Zeus. Not wanting to get involved, Zeus assigned the task to Paris of Troy, Paris had demonstrated his exemplary fairness previously when he awarded a prize unhesitatingly to Ares after the god, in bull form, had bested his own prize bull. Zeus gave the apple to Hermes and told him to deliver it to Paris, as each goddess wanted to receive the apple, they each stripped off their own clothing and appeared naked before Paris. Paris foolishly chose Aphrodites bribe of committing adultery, a decision that caused the destruction of both adulterous Paris and his city, Troy, via the Trojan war and they are cultivated by—and most often associated with—the goddess Iðunn. In the book Skáldskaparmál, Iðunn is mentioned in its first chapter as one of eight ásynjur sitting in their thrones at a banquet in Asgard for Ægir, in chapter 56, Bragi tells Ægir about Iðunns abduction by the jötunn Þjazi. Loki shouted and begged the eagle for a truce, and the eagle responds that Loki would only be freed if he made a vow to have Iðunn come outside of Asgard with her apples. Loki accepts and returns to his friends Odin and Hœnir, Þjazi arrives in eagle shape, snatches Iðunn, flies away with her, and takes her to his home, Þrymheimr. The Æsir begin to grow grey and old at the disappearance of Iðunn, the Æsir hold an assembly thing, where they ask one another when Iðunn had been seen last
37.
Cadmus
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In Greek mythology, Cadmus /ˈkædməs/, Greek, Κάδμος Kadmos), was the founder and first king of Thebes. Cadmus was the first Greek hero and, alongside Perseus and Bellerophon, Cadmus founded the Greek city of Thebes, the acropolis of which was originally named Cadmeia in his honour. Cadmus was credited by the ancient Greeks with introducing the original Alphabet —to the Greeks, herodotus estimates that Cadmus lived sixteen hundred years before his time, or around 2000 BC. Herodotus had seen and described the Cadmean writing in the temple of Apollo at Thebes engraved on certain tripods and he estimated those tripods to date back to the time of Laius the great-grandson of Cadmus. On one of the tripods there was this inscription in Cadmean writing, the Homeric picture of the Mycenaean age betrays extremely little awareness of writing, possibly reflecting the loss during the Dark Age of the earlier Linear B script. Indeed, the only Homeric reference to writing was in the phrase γράμματα λυγρά, grámmata lygrá, literally baneful drawings, but such a suggestion, however attractive, is by no means a certain conclusion in light of currently available evidence. The connection between the name of Cadmus and the origins of either the Linear B script or the later Phoenician alphabet, if any. However, in modern-day Lebanon, Cadmus is still revered and celebrated as the carrier of the letter to the world, according to Greek myth, Cadmuss descendants ruled at Thebes on and off for several generations, including the time of the Trojan War. The etymology of Cadmus name remains uncertain, possible connected words include the Semitic triliteral root qdm signifies east, and the Greek kekasmai to shine. Therefore, the meaning of the name might be, He who excels. After his sister Europa had been carried off by Zeus from the shores of Phoenicia, Cadmus was sent out by his father to find her, and enjoined not to return without her. Unsuccessful in his search - or unwilling to go against Zeus - he came to Samothrace, the island sacred to the Great Gods or the Kabeiroi, whose mysteries would be celebrated also at Thebes. Cadmus did not journey alone to Samothrace, he appeared with his mother Telephassa in the company of his nephew Thasus, son of Cilix, who gave his name to the island of Thasos nearby. An identically composed trio had other names at Samothrace, according to Diodorus Siculus, Electra, there was a fourth figure, Electras daughter, Harmonia, whom Cadmus took away as a bride, as Zeus had abducted Europa. The wedding was the first celebrated on Earth to which the gods brought gifts, according to Diodorus and dined with Cadmus, Cadmus came in the course of his wanderings to Delphi, where he consulted the oracle. He was ordered to give up his quest and follow a cow, with a half moon on her flank, which would meet him. The cow was given to Cadmus by Pelagon, King of Phocis, and it guided him to Boeotia, intending to sacrifice the cow to Athena, Cadmus sent some of his companions to the nearby Ismenian spring for water. They were slain by the springs guardian water-dragon, which was in turn destroyed by Cadmus and he was then instructed by Athena to sow the dragons teeth in the ground, from which there sprang a race of fierce armed men, called the Spartoi
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Thebes, Greece
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Thebes is a city in Boeotia, central Greece. It played an important role in Greek myths, as the site of the stories of Cadmus, Oedipus, Dionysus and others. Archaeological excavations in and around Thebes have revealed a Mycenaean settlement and clay tablets written in the Linear B script, Thebes was the largest city of the ancient region of Boeotia and was the leader of the Boeotian confederacy. It was a rival of ancient Athens, and sided with the Persians during the 480 BC invasion under Xerxes. Theban forces ended the power of Sparta at the Battle of Leuctra in 371 BC under the command of Epaminondas, the Sacred Band of Thebes famously fell at the battle of Chaeronea in 338 BC against Philip II and Alexander the Great. Prior to its destruction by Alexander in 335 BC, Thebes was a force in Greek history. During the Byzantine period, the city was famous for its silks, the modern city contains an Archaeological Museum, the remains of the Cadmea, and scattered ancient remains. Modern Thebes is the largest town of the unit of Boeotia. Thebes is situated in a plain, between Lake Yliki to the north, and the Cithaeron mountains, which divide Boeotia from Attica and its elevation is 215 metres above mean sea level. It is about 50 kilometres northwest of Athens, and 100 kilometres southeast of Lamia, motorway 1 and the Athens–Thessaloniki railway connect Thebes with Athens and northern Greece. The municipality of Thebes covers an area of 830.112 square kilometres, the unit of Thebes 321.015 square kilometres. In 2011, as a consequence of the Kallikratis reform, Thebes was merged with Plataies, Thisvi, and Vagia to form a larger municipality, the other three become units of the larger municipality. Five main cycles of story may be distinguished, The foundation of the citadel Cadmea by Cadmus, the building of a seven-gated wall by Amphion, and the cognate stories of Zethus, Antiope and Dirce. See Theban pederasty and Pederasty in ancient Greece for detailed discussion, the immolation of Semele and the advent of Dionysus. The Greeks attributed the foundation of Thebes to Cadmus, a Phoenician king from Tyre, Cadmus was famous for teaching the Phoenician alphabet and building the Acropolis, which was named the Cadmeia in his honor and was an intellectual, spiritual, and cultural center. Archaeological excavations in and around Thebes have revealed cist graves dated to Mycenaean times containing weapons, ivory, *Tʰēgʷai in LHIIIB lost contact with Egypt but gained it with Miletus and Cyprus. In the late LHIIIB, according to Palaima, *Tʰēgʷai was able to pull resources from Lamos near Mount Helicon, and from Karystos and Amarynthos on the Greek side of the isle of Euboia. As a fortified community, it attracted attention from the invading Dorians, and this centralizing policy is as much the cardinal fact of Theban history as the counteracting effort of the smaller towns to resist absorption forms the main chapter of the story of Boeotia
39.
Aeneas
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In Greco-Roman mythology, Aeneas was a Trojan hero, the son of the prince Anchises and the goddess Venus. His father was a first cousin of King Priam of Troy and he is a character in Greek mythology and is mentioned in Homers Iliad. Aeneas receives full treatment in Roman mythology, most extensively in Virgils Aeneid and he became the first true hero of Rome. Snorri Sturluson identifies him with the Norse Æsir Vidarr, Aeneas is the Latin spelling of Greek Αἰνείας. In the Homeric Hymn to Aphrodite, Aeneas is first introduced with Aphrodite naming him Αἰνείας for the αὶνóν ἄχος he caused her and it is a popular etymology for the name, apparently exploited by Homer in the Iliad. Later in the Medieval period there were writers who held that, as such, in the natural order, the meaning of Aeneas name combines Greek ennos and demas, which becomes ennaios, meaning in-dweller. However, there is no certainty regarding the origin of his name, in imitation of the Iliad, Virgil borrows epithets of Homer, including, Anchisiades, magnanimum, magnus, heros, and bonus. Though he borrows many, Virgil gives Aeneas two epithets of his own in the Aeneid, pater and pius. The epithets applied by Virgil are an example of a different from that of Homer, for whilst Odysseus is poikilios, Aeneas is described as pius. Likewise, Aeneas is called pater when acting in the interest of his men, the story of the birth of Aeneas is told in the Hymn to Aphrodite, one of the major Homeric Hymns. Aphrodite has caused the other gods Zeus, to fall in love with mortal women, in retaliation, Zeus puts desire in her heart for Anchises, who is tending his cattle among the hills near Mount Ida. When Aphrodite sees him she is smitten and she adorns herself as if for a wedding among the gods and appears before him. He is overcome by her beauty, believing that she is a goddess, after they make love, Aphrodite reveals her true identity to him and Anchises fears what might happen to him as a result of their liaison. Aphrodite assures him that he will be protected, and tells him that she bear him a son to be called Aeneas. However, she warns him that he must never tell anyone that he has lain with a goddess, when Aeneas is born, Aphrodite takes him to the nymphs of Mount Ida. She directs them to raise the child to age five, then take him to Anchises, according to other sources, Anchises later brags about his encounter with Aphrodite, and as a result is struck in the foot with a thunderbolt by Zeus. Thereafter he is lame in that foot, so that Aeneas has to carry him from the flames of Troy. Aeneas is a character in the Iliad, where he is twice saved from death by the gods as if for an as-yet-unknown destiny
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Aeneid
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The Aeneid is a Latin epic poem, written by Virgil between 29 and 19 BC, that tells the legendary story of Aeneas, a Trojan who travelled to Italy, where he became the ancestor of the Romans. It comprises 9,896 lines in dactylic hexameter, the hero Aeneas was already known to Greco-Roman legend and myth, having been a character in the Iliad. The Aeneid is widely regarded as Virgils masterpiece and one of the greatest works of Latin literature, the Aeneid can be divided into two halves based on the disparate subject matter of Books 1–6 and Books 7–12. These two halves are commonly regarded as reflecting Virgils ambition to rival Homer by treating both the Odysseys wandering theme and the Iliads warfare themes and this is, however, a rough correspondence, the limitations of which should be borne in mind. Virgil begins his poem with a statement of his theme and an invocation to the Muse and he then explains the reason for the principal conflict in the story, the resentment held by the goddess Juno against the Trojan people. This is consistent with her throughout the Homeric epics. Also in the manner of Homer, the story begins in medias res, with the Trojan fleet in the eastern Mediterranean. The fleet, led by Aeneas, is on a voyage to find a second home and it has been foretold that in Italy, he will give rise to a race both noble and courageous, a race which will become known to all nations. Juno is wrathful, because she had not been chosen in the judgment of Paris, also, Ganymede, a Trojan prince, was chosen to be the cup bearer to her husband, Jupiter—replacing Junos daughter, Hebe. Juno proceeds to Aeolus, King of the Winds, and asks that he release the winds to stir up a storm in exchange for a bribe, Aeolus does not accept the bribe, but agrees to carry out Junos orders, the storm then devastates the fleet. The fleet takes shelter on the coast of Africa, where Aeneas rouses the spirits of his men, There, Aeneass mother, Venus, in the form of a hunting woman very similar to the goddess Diana, encourages him and recounts to him the history of Carthage. At a banquet given in honour of the Trojans, Aeneas sadly recounts the events that occasioned the Trojans arrival. He begins the tale shortly after the war described in the Iliad, Cunning Ulysses devised a way for Greek warriors to gain entry into the walled city of Troy by hiding in a large wooden horse. The Greeks pretended to sail away, leaving a warrior, Sinon, to inform the Trojans that the horse was an offering and that if it were taken into the city, the Trojans would be able to conquer Greece. The Trojan priest Laocoön saw through the Greek plot and urged the horses destruction, then, in what would be seen by the Trojans as punishment from the gods, two serpents emerged from the sea and devoured Laocoön, along with his two sons. The Trojans then took the horse inside the walls, and after nightfall the armed Greeks emerged from it. In a dream, Hector, the fallen Trojan prince, advised Aeneas to flee with his family, Aeneas awoke and saw with horror what was happening to his beloved city. At first he tried to fight the enemy, but soon he lost his comrades and was alone to fend off the Greeks
41.
Triptolemus
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While Demeter was searching for her daughter Persephone, who had been abducted by Hades, she received a hospitable welcome from Celeus. He asked her to nurse Demophon—killer of men, a counterpart to Triptolemus— and Triptolemus, Demeter saw Triptolemus was sick and fed him her breast milk. Not only did he recover his strength but he became an adult. As another gift to Celeus, in gratitude for his hospitality and she was unable to complete the ritual because Metanira walked in on her one night. Instead, Demeter chose to teach Triptolemus the art of agriculture and, from him, when Triptolemus taught Lyncus, King of the Scythians, the arts of agriculture, Lyncus refused to teach it to his people and then tried to kill Triptolemus. Demeter turned King Lynchus into a lynx, Triptolemus was equally associated with the bestowal of hope for the afterlife associated with the expansion of the Eleusinian Mysteries. The role of Triptolemus in the Eleusinian mysteries was exactly defined, he had a cult of his own, one entered his temple on the way to the closed-off sacred precinct, before coming to the former Hekataion, the temple of Artemis outside the great Propylaia. Porphyry ascribes to Triptolemus three commandments for a simple, pious life, Honor your parents, Honor the gods with fruits—for the Greeks, fruits would include the grain—and Spare the animals. Triptolemus is also depicted as a man with a branch or diadem placed in his hair, usually sitting on his winged chariot. His attributes include a plate of grain, a pair of wheat or barley ears, Celeus or the peasant Dysaules may be substituted for Triptolemus as the primordial Eleusinian recipient of the first gifts of the Mysteries. Eleusis, Aretypal Image of Mother and Daughter Indra
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Eleusinian Mysteries
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The Eleusinian Mysteries were initiations held every year for the cult of Demeter and Persephone based at Eleusis in ancient Greece. They are the most famous of the religious rites of ancient Greece. It is thought that their basis was an old agrarian cult which probably goes back to the Mycenean period and it was a major festival during the Hellenic era, and later spread to Rome. The name of the town, Eleusís, seems to be Pre-Greek and it is probably a counterpart with Elysium, the rites, ceremonies, and beliefs were kept secret and consistently preserved from antiquity. The initiated believed that they would have a reward in the afterlife, there are many paintings and pieces of pottery that depict various aspects of the Mysteries. Since the Mysteries involved visions and conjuring of an afterlife, some believe that the power. Eleusinian Mysteries was the name of the mysteries of the city Eleusis, the name of the city Eleusis is Pre-Greek, and may be related with the name of the goddess Eileithyia, but this is debated. The ancient Greek word mystery means mystery or secret rite and is related with the verb mueō, which means initiation into the mysteries, and the noun mustēs, the word mustikós means connected with the mysteries, or private, secret. The Mysteries are related to a myth concerning Demeter, the goddess of agriculture, according to the hymn, Demeters daughter Persephone was gathering flowers with friends, when she was seized by Hades, the god of death and the underworld. He took her to his underworld kingdom, distraught, Demeter searched high and low for her daughter. Because of her distress, and in an effort to coerce Zeus to allow the return of her daughter and this would have deprived the gods of sacrifice and worship. As a result, Zeus relented and allowed Persephone to return to her mother, according to the myth, during her search Demeter traveled long distances and had many minor adventures along the way. In one she taught the secrets of agriculture to Triptolemus, finally, by consulting Zeus, Demeter reunites with her daughter and the earth returns to its former verdure and prosperity, the first spring. Zeus, pressed by the cries of the people and by the other deities who also heard their anguish. However, it was a rule of the Fates that whoever consumed food or drink in the Underworld was doomed to spend eternity there. Before Persephone was released to Hermes, who had sent to retrieve her, Hades tricked her into eating pomegranate seeds. She was obliged to remain with Hades for six or four months and this left a long period of time when Demeter was unhappy due to Persephones absence, neglecting to cultivate the earth. When Persephone returned to the surface, Demeter became joyful and cared for the earth again, the four months during which Persephone is with Hades correspond to the dry Greek summer, a period during which plants are threatened with drought
43.
Pelops
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In Greek mythology, Pelops, was king of Pisa in the Peloponnesus. His father, Tantalus, was the founder of the House of Atreus through Pelopss son of that name. At the sanctuary at Olympia, chthonic night-time libations were offered each time to dark-faced Pelops in his sacrificial pit before they were offered in the daylight to the sky-god Zeus. Pelops was a son of Tantalus and either Dione, Euryanassa or Eurythemista, of Phrygian or Lydian birth, he departed his homeland for Greece, and won the crown of Pisa or Olympia from King Oenomaus in a chariot race then married Oenomauss daughter, Hippodameia. Pelops and Hippodameia had at least sixteen children and their sons include Pittheus, Troezen, Alcathous, Dimoetes, Pleisthenes, Atreus, Thyestes, Copreus, Hippalcimus, Sciron, Cleones and Letreus. Four of their daughters married into the House of Perseus, Astydameia, Nicippe, by the nymph Axioche or Danais Pelops was father of Chrysippus Pelops is believed to have Anatolian origins. He may have been worshipped in Phrygia or Lydia. Other ancient mythographers connect him with Paphlagonia and he may have come from the Paphlagonian town of Enete. Others represent him as a native of Greece, who came from Olenos in Achaia, also, according to Strabo, Pelops cult may have come to the Peloponnese originally from Phthiotis, and was first based in Laconia. The Achaeans of Phthiotis came down with Pelops into the Peloponnesus, Pelops father was Tantalus, king at Mount Sipylus in Anatolia. Wanting to make an offering to the Olympians, Tantalus cut Pelops into pieces and made his flesh into a stew, demeter, deep in grief after the abduction of her daughter Persephone by Hades, absentmindedly accepted the offering and ate the left shoulder. The other gods sensed the plot, however, and held off from eating of the boys body, while Tantalus was banished to Tartarus, Pelops was ritually reassembled and brought back to life, his shoulder replaced with one of ivory made for him by Hephaestus. Pindar mentioned this tradition in his First Olympian Ode, only to reject it as a malicious invention, after Pelops resurrection, Poseidon took him to Olympus, and made him the youth apprentice, teaching him also to drive the divine chariot. Later, Zeus found out about the stolen food and their now revealed secrets. Having grown to manhood, Pelops wanted to marry Hippodamia, worried about losing, Pelops went to the seaside and invoked Poseidon, his former lover. Reminding Poseidon of their love, he asked Poseidon for help, smiling, Poseidon caused a chariot drawn by untamed winged horses to appear. Two episodes involving charioteers were added into the account of the heroic chariot race. In the first related by Theopompus, having received the horses, on the way, his charioteer Cillus dies and stands in a dream over Pelops, who was highly distressed about him, to make requests for a funeral
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Achilles. Wikisource. Poem by Florence Earle Coates