Nestor of Gerenia was the wise King of Pylos described in Homer's Odyssey. Excavations from 1939 revealed his palace and excavations have resumed at the site. Nestor was the son of Chloris, his wife was either Anaxibia. In late accounts, Nestor had a daughter Epicaste. Nestor was an Argonaut, helped fight the centaurs, participated in the hunt for the Calydonian Boar, he became the King of Pylos after Heracles killed all of Nestor's siblings. He was from Gerena, he and his sons and Thrasymedes, fought on the side of the Achaeans in the Trojan War. Though Nestor was very old when the war began, he was noted for his bravery and speaking abilities. In the Iliad, he gives advice to the younger warriors and advises Agamemnon and Achilles to reconcile, he is too old to engage in combat himself, but he leads the Pylian troops, riding his chariot, one of his horses is killed by an arrow shot by Paris. He had a solid gold shield. Homer calls him by the epithet "the Gerenian horseman." At the funeral games of Patroclus, Nestor advises Antilochus on.
Antilochus was killed in battle by Memnon. In the Odyssey and those who were part of his army had safely returned to Pylos since they did not take part in the looting of Troy upon the Greeks' victory in the Trojan War. Odysseus's son Telemachus travels to Pylos to inquire about the fate of his father. Nestor receives his friend's son, Telemachus kindly and entertains him lavishly but is unable to furnish any information on his father's fate. Appearing in the Odyssey are Nestor's wife Eurydice and their remaining living sons: Echephron, Aretus and Peisistratus. Nestor had two daughters named Pisidice and Polycaste. Nestor's advice in the Iliad, while always respected by his listeners due to his age and experience, is always tempered with a sub-text of humor at his expense due to his boastfulness, as he is never able to dispense the advice without first spending several paragraphs recounting his own heroic actions in the past when faced with similar circumstances. In the Odyssey, Homer's admiration of Nestor is tempered by some humor at his expense: Telemachus, having returned to Nestor's home from a visit to Helen of Troy and Menelaus, urges Peisistratus to let him board his vessel to return home rather than being subjected to a further dose of Nestor's rather overwhelming sense of hospitality.
Peisistratus agrees, although ruefully stating that his father is bound to be furious when he learns of Telemachus's departure. Nestor's advice in the Iliad has been interpreted to have sinister undertones. For example, when Patroclus comes to Nestor for advice in Book 11, Nestor persuades him that it is urgent for him to disguise himself as Achilles. Karl Reinhardt argues that this is contrary to what Patroclus originally wanted – in fact, he is only there to receive information on behalf of Achilles about the wounded Machaon. Reinhardt notes that an "unimportant errand left behind by an all-important one... Patroclus' role as messenger is crucial and an ironic purpose permeates the encounter."Homer offers contradictory portrayals of Nestor as a source of advice. On one hand, Homer describes him as a wise man, yet at the same time Nestor's advice is ineffective. Some examples include Nestor accepting without question the dream Zeus plants in Agamemnon in Book 2 and urging the Achaeans to battle, instructing the Achaeans in Book 4 to use spear techniques that in actuality would be disastrous, in Book 11 giving advice to Patroclus that leads to his death.
Yet Nestor is never questioned and instead is praised. Hanna Roisman explains that the characters in the Iliad ignore the discrepancy between the quality of Nestor's advice and its outcomes because, in the world of the Iliad, "outcomes are in the hands of the arbitrary and fickle gods... heroes are not viewed as responsible when things go awry." In the Iliad, people are judged not in the modern view of results, but as people. Therefore Nestor should be viewed as a good counselor because of the qualities he possesses as described in his introduction in Book 1 – as a man of "sweet words," a "clear-voiced orator," and whose voice "flows sweeter than honey." These are elements that make up Nestor, they parallel the elements that Homer describes as part of a good counselor at Iliad 3.150–152. Therefore, "the definition tells us that Nestor, as a good advisor, possesses the three features... that it designates." Nestor is a good counselor inherently, the consequences of his advice have no bearing on that, a view that differs from how good counselors are viewed today.
Homer, The Iliad with an English Translation by A. T. Murray, Ph. D. in two volumes. Cambridge, MA. Harvard University Press. Online version at the Perseus Digital Library. Homer, Homeri Opera in five volumes. Oxford, Oxford University Press. 1920. Greek text available at the Perseus Digital Library. Homer, The Odyssey with an English Translation by A. T. Murray, PH. D. in two volumes. Cambridge, MA. Harvard University Press. Online version at the Perseus Digital Library. Greek text available from the same w
Pylos also known under its Italian name Navarino, is a town and a former municipality in Messenia, Greece. Since the 2011 local government reform it is part of the municipality Pylos-Nestoras, of which it is the seat and a municipal unit, it was the capital of the former Pylia Province. It is the main harbour on the Bay of Navarino. Nearby villages include Gialova, Elaiofyto and Palaionero; the town of Pylos has 2,767 inhabitants, the municipal unit of Pylos 5,287. The municipal unit has an area of 143.911 km2. Pylos has a long history, it was a significant kingdom in Mycenaean Greece, with remains of the so-called "Palace of Nestor" excavated nearby, named after Nestor, the king of Pylos in Homer's Iliad. In Classical times, the site was uninhabited, but became the site of the Battle of Pylos in 425 BC, during the Peloponnesian War. Pylos is scarcely mentioned thereafter until the 13th century, when it became part of the Frankish Principality of Achaea. Known by its French name of Port-de-Jonc or its Italian name Navarino, in the 1280s the Franks built the Old Navarino castle on the site.
Pylos came under the control of the Republic of Venice from 1417 until 1500, when it was conquered by the Ottoman Empire. The Ottomans used Pylos and its bay as a naval base, built the New Navarino fortress there; the area remained under Ottoman control, with the exception of a brief period of renewed Venetian rule in 1685–1715 and a Russian occupation in 1770–71, until the outbreak of the Greek War of Independence in 1821. Ibrahim Pasha of Egypt recovered it for the Ottomans in 1825, but the defeat of the Turco-Egyptian fleet in the 1827 Battle of Navarino forced Ibrahim to withdraw from the Peloponnese and confirmed Greek independence. Pylos retained its ancient name down to Byzantine times, but appears after the Frankish conquest in the early 13th century under two names: a French one, Port-de-Jonc or Port-de-Junch, with some variants and derivatives: in Italian Porto-Junco, Zunchio or Zonchio, in medieval Catalan Port Jonc, in Latin Iuncum, Zonglon/Zonglos in Greek, etc, it takes that name from the marshes surrounding the place.
A Greek one, Avarinos shortened to Varinos or lengthened to Anavarinos by epenthesis, which became Navarino in Italian and Navarin in French. Its etymology is not certain. A traditional etymology, proposed by the early 15th-century traveller Nompar de Caumont and repeated as late as the works of Karl Hopf, ascribed the name to the Navarrese Company, but this an error as the name was in use long before the Navarrese presence in Greece. In 1830 Fallmereyer proposed that it could originate from a body of Avars who settled there, a view adopted by a few scholars like William Miller; the name of Avarinos/Navarino, although in use before the Frankish period, came into widespread use, eclipsed the French name of Port-de-Jonc and its derivations, only in the 15th century, i.e. after the collapse of the Frankish Principality of Achaea. In the late 14th or early 15th centuries, when it was held by the Navarrese Company, it was known as Château Navarres, called Spanochori by the local Greeks. Under Ottoman rule, the Turkish name was Anavarin.
After the construction of the new Ottoman fortress in 1571/2, it became known as Neokastro among the local Greeks, while the old Frankish castle became known as Palaiokastro. The soil about Navarino is of a red colour, is remarkable for the production of an abundance of squills, which are used in medicine; the rocks, which show themselves in every direction through a scanty but rich soil, are limestone, present a general appearance of unproductiveness round the castle of Navarino. The remains of Navarino, consist of a fort, covering the summit of a hill sloping to the south, but falling in abrupt precipices to the north and east; the town was built on the southern declivity, was surrounded by a wall, allowing for the natural irregularities of the soil, represented a triangle, with the castle at the summit—a form observable in many of the ancient cities of Greece. The Gialova wetland is a regional blessing of nature, it is one of 10 major lagoons in Greece. And has been classified as one of the important bird areas in Europe.
It has been listed as a 1500-acre archaeological site, lying between Gialova and the bay of Voidokilia. Its alternative name of Vivari is Latin, meaning'fishponds'. With a depth, at its deepest point, of no more than four meters, it is the southernmost stopover of birds migrating from the Balkans to Africa, giving shelter to no fewer than 225 bird species, among them heron, lesser kestrel, Audouin's gull, flamingo and imperial eagle, it is Gialova, which plays host to a rare species, nearing extinction throughout Europe, the African chameleon. The observation post of the Greek Ornithological Society allows visitors to find out more and to watch the shallow brackish waters of the lake. Pylos has evidence of continuous human presence dating back to the Neolithic. In Mycenaean times, it was an important centre referred to as Nestor's kingdom of "sandy Pylos" and descri
The Odyssey is one of two major ancient Greek epic poems attributed to Homer. It is, in part, a sequel to the other Homeric epic; the Odyssey is fundamental to the modern Western canon. Scholars believe the Odyssey was composed near the end of the 8th century BC, somewhere in Ionia, the Greek coastal region of Anatolia; the poem focuses on the Greek hero Odysseus, king of Ithaca, 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, his wife Penelope and son Telemachus must deal with a group of unruly suitors, the Mnesteres or Proci, who compete for Penelope's hand in marriage; the Odyssey continues to be read in the Homeric Greek and translated into modern languages around the world. Many scholars believe the original poem was composed in an oral tradition by an aoidos a rhapsode, was more intended to be heard than read; the details of the ancient oral performance and the story's conversion to a written work inspire continual debate among scholars.
The Odyssey was written in a poetic dialect of Greek—a literary amalgam of Aeolic Greek, Ionic Greek, other Ancient Greek dialects—and comprises 12,110 lines of dactylic hexameter. Among the most noteworthy elements of the text are its non-linear plot, the influence on events of choices made by women and slaves, besides the actions of fighting men. 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, not written by Homer. It was attributed in antiquity to Cinaethon of Sparta. In one source, the Telegony was said to have been stolen from Musaeus of Athens by either Eugamon or Eugammon of Cyrene; the Odyssey begins after the end of the ten-year Trojan War, Odysseus has still not returned home from the war because he angered the god Poseidon. Odysseus' son Telemachus is about 20 years old and is sharing his absent father's house on the island of Ithaca with his mother Penelope and a crowd of 108 boisterous young men, "the Suitors", whose aim is to persuade Penelope to marry one of them, all the while reveling in Odysseus' palace and eating up his wealth.
Odysseus' protectress, the goddess Athena, requests to Zeus, king of the gods, to allow Odysseus to return home when Odysseus' enemy, the god of the sea Poseidon, is absent from Mount Olympus to accept a sacrifice in Ethiopia. Disguised as a Taphian chieftain named Mentes, she visits Telemachus to urge him to search for news of his father, he offers her hospitality. Penelope objects to Phemius' theme, the "Return from Troy", because it reminds her of her missing husband, but Telemachus rebuts her objections, asserting his role as head of the household; that night Athena, disguised as Telemachus, finds a 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. Telemachus is scoffed by the insolent suitors by their leaders Antinous and Leiocritus. Accompanied by Athena, he departs for the Greek mainland and the household of Nestor, most venerable of the Greek warriors at Troy, who resided in Pylos after the war.
From there, Telemachus rides overland, accompanied by Nestor's son Peisistratus, to Sparta, where he finds Menelaus and Helen, who are now reconciled. While Helen laments the fit of lust brought on by Aphrodite that sent her to Troy with Paris, Menelaus recounts how she betrayed the Greeks by attempting to imitate the voices of the soldiers' wives while they were inside the Trojan Horse. Telemachus hears from Helen, the first to recognize him, that she pities him because Odysseus was not there for him in his childhood because he went to Troy to fight for her and about his exploit of stealing the Palladium, or the Luck of Troy, where she was the only one to recognize him. Menelaus, meanwhile praises Odysseus as an irreproachable comrade and friend, lamenting the fact that they were not only unable to return together from Troy but that Odysseus is yet to return. Both Helen and Menelaus say that they returned to Sparta after a long voyage by way of Egypt. There, on the island of Pharos, Menelaus encountered the old sea-god Proteus, who told him that Odysseus was a captive of the nymph Calypso.
Incidentally, Telemachus learns the fate of Menelaus' brother Agamemnon, king of Mycenae and leader of the Greeks at Troy: he was murdered on his return home by his wife Clytemnestra and her lover Aegisthus. The story shifts to the suitors, who have only just now realized that Telemachus is gone. Angry, they kill him as he sails back home. Penelope overhears their plot and worries for her son's safety; the second part recounts the story of Odysseus. In the course of his seven years in captivity of Calypso on the island of Ogygia, she has fallen in love with him though he has spurned her offer of immortality as her husband and still mourns for home, she is ordered to release him by the messenger god Hermes, sent by Zeus in response to Athena's plea. Odysseus builds a raft and is given clothing and drink by Calypso; when Poseidon learns that Odysseus has escaped, he wrecks the raft but, helped by a veil given by the sea nymph Ino, Odysseus swims asho
Scheria —also known as Scherie or Phaeacia—was a region in Greek mythology, first mentioned in Homer's Odyssey as the home of the Phaeacians and the last destination of Odysseus in his 10-year journey before returning home to Ithaca. Before leaving Ogygia, Odysseus builds a raft and sails eastwards, instructed by Calypso to navigate using the stars as a celestial reference point. On the eighteenth day appear the shadowy mountains of the land of the Phaeacians, that looked like a shield in the misty deep, but Poseidon spots his raft and seeking vengeance for his son Polyphemus, blinded by Odysseus, produces a storm that torments Odysseus. After three days of struggle with the waves, he is washed up on Scheria. Meanwhile, the goddess Athena, who sneaks into the palace, disguises herself as a sea-captain's daughter and instructs princess Nausicaa, the daughter of King Alcinous in her sleep to go to the seashore to wash her clothes; the next morning and her maids go to the seashore, after washing the clothes, they start to play a game on the beach, with laughs and shouts.
Odysseus, exhausted from his adventure and was sleeping nearby, is awakened by the shouts. He goes to ask for help from the team. Upon seeing the unkempt Odysseus in this state, the maids run away, Nausicaa, encouraged by Athena, stands her ground and talks to him. To excuse the maids, she admits that the Phaeacians are "the farthermost of men, no other mortals are conversant with them", so they run away since they have never seen a stranger before. Nausicaa, being hospitable, provides clothes and drink to Odysseus, directs him to the palace of King Alcinous. Following Nausicaa's orders, Odysseus sought to enter the palace of King Alcinous and plead for mercy from the queen, Arete, so he could make his way home. On his way to the palace, Odysseus meets Athena disguised as a local girl. In her disguised state, Athena advises him about. Athena, knowledgeable that the Phaeacians were hostile towards men from the outlands, cloaked Odysseus in a mist that hid him from the Phaeacians' gaze. Under Athena's protection, Odysseus passes through all of the protection systems of the palace and enters the chamber of King Alcinous.
Odysseus supplicates her. Alcinous and his court are surprised to see a stranger walking into their secured palace, it was only after Echeneus, a Phaeacian elder, urged King Alcinous to welcome the stranger that they offered Odysseus hospitality The front doors of the palace are flanked with two dogs made of silver and gold, constructed by Hephaestus. The walls of the palace are made of bronze that "shines like the sun" and is secured with gates made of gold. Within the walls, there is a magnificent garden with apple and pomegranate trees that grow year-round; the palace is equipped with a lighting system comprising golden statues of young men bearing torches. After Odysseus tells Alcinous and his court the story of his adventures after the Trojan War, the Phaeacians take him to Ithaca on one of their ships; the Phaeacians possessed remarkable ships. They were quite different from the penteconters, the ships used during the Trojan War, they were steered by thought. King Alcinous says that Phaeacians carried Rhadamanthus to Euboea, "which is the furthest of any place" and came back on the same day.
He explains to Odysseus what sort of information the Phaeacian ships require in order to take him home to Ithaca. Tell me your country and city, that our ships may shape their purpose accordingly and take you there. For the Phaeacians have no pilots. Homer describes the Phaeacian ships as fast as a falcon and gives a vivid description of the ship's departure; the ship bounded forward on her way as a four in hand chariot flies over the course when the horses feel the whip. Her prow curvetted as it were the neck of a stallion, a great wave of dark blue water seethed in her wake, she held on her course, a falcon, swiftest of all birds, could not have kept pace with her. Many ancient and modern interpreters favour identification of Scheria with the island of Corfu, within 110 km of Ithaca. Thucydides, in his Peloponnesian War, identifies Scheria as Corfu or, with its ancient name, Corcyra. In I.25.4, he records the Corinthians' resentment of the Corcyraeans, who "could not repress a pride in the high naval position of an island whose nautical renown dated from the days of its old inhabitants, the Phaeacians."
Locals on Corfu had long claimed this, based on the rock outside Corfu harbour, the ship that carried Odysseus back to Ithaca, but was turned to stone by Poseidon, to punish the Phaeacians for helping his enemy, with one blow from the flat of his hand turned her into stone and rooted her to the sea bottom. The Phaeacians did not participate in the Trojan War; the Greek name Φαίακες is derived from phaiós. The Phaeacians in the Odyssey did not know Odysseus, so they called him a "stranger". Odysseus however was the king of the majority of the Ionian Islands, not only of Ithaca, but "of Cephallenia, Crocylea, Aegilips and Zacynthus" so if Scheria was Corfu, it would be surprising that the citizens of one of the Ionian Islands did not
Sparta was a prominent city-state in ancient Greece. In antiquity the city-state was known as Lacedaemon, while the name Sparta referred to its main settlement on the banks of the Eurotas River in Laconia, in south-eastern Peloponnese. Around 650 BC, it rose to become the dominant military land-power in ancient Greece. Given its military pre-eminence, Sparta was recognized as the leading force of the unified Greek military during the Greco-Persian Wars. Between 431 and 404 BC, Sparta was the principal enemy of Athens during the Peloponnesian War, from which it emerged victorious, though at a great cost of lives lost. Sparta's defeat by Thebes in the Battle of Leuctra in 371 BC ended Sparta's prominent role in Greece. However, it maintained its political independence until the Roman conquest of Greece in 146 BC, it underwent a long period of decline in the Middle Ages, when many Spartans moved to live in Mystras. Modern Sparta is the capital of the Greek regional unit of Laconia and a center for the processing of goods such as citrus and olives.
Sparta was unique in ancient Greece for its social system and constitution, which configured their entire society to maximize military proficiency at all costs, focused on military training and excellence. Its inhabitants were classified as Spartiates, mothakes and helots. Spartiates underwent the rigorous agoge training and education regimen, Spartan phalanges were considered to be among the best in battle. Spartan women enjoyed more rights and equality to men than elsewhere in the classical antiquity. Sparta was the subject of fascination in its own day, as well as in Western culture following the revival of classical learning; this love or admiration of Sparta is known as Laconophilia. At its peak around 500 BC the size of the city would have been some 20,000–35,000 citizens, plus numerous helots and perioikoi; the total of 40,000–50,000 made Sparta one of the largest Greek cities. The French classicist François Ollier in his 1933 book Le mirage spartiate warned that a major scholarly problem regarding Sparta is that all the surviving accounts were written by non-Spartans who presented an excessively idealized image of Sparta.
The earliest attested term referring to Lacedaemon is the Mycenaean Greek, ra-ke-da-mi-ni-jo, "Lacedaimonian", written in Linear B syllabic script, being the equivalent of the written in the Greek alphabet, latter Greek, Λακεδαιμόνιος, Lakedaimonios. The ancient Greeks used one of three words to refer to the home location of the Spartans; the first refers to the main cluster of settlements in the valley of the Eurotas River: Sparta. The second word was Lacedaemon. Herodotus seems to denote by it the Mycenaean Greek citadel at Therapne, in contrast to the lower town of Sparta, it could be used synonymously with Sparta, but it was not. It denoted the terrain. In Homer it is combined with epithets of the countryside: wide, lovely and most hollow and broken; the hollow suggests the Eurotas Valley. Sparta on the other hand is the country of a people epithet; the name of the population was used for the state of Lacedaemon: the Lacedaemonians. This epithet utilized the plural of the adjective Lacedaemonius.
If the ancients wished to refer to the country more directly, instead of Lacedaemon, they could use a back-formation from the adjective: Lacedaemonian country. As most words for "country" were feminine, the adjective was in the feminine: Lacedaemonia; the adjective came to be used alone. "Lacedaemonia" was not in general use during the classical period and before. It does occur in Greek as an equivalent of Laconia and Messenia during the Roman and early Byzantine periods in ethnographers and lexica glossing place names. For example, Hesychius of Alexandria's Lexicon defines Agiadae as a "place in Lacedaemonia" named after Agis; the actual transition may be captured by Isidore of Seville's Etymologiae, an etymological dictionary. He relied on Orosius' Historiarum Adversum Paganos and Eusebius of Caesarea's Chronicon as did Orosius; the latter defines Sparta to be Lacedaemonia Civitas but Isidore defines Lacedaemonia as founded by Lacedaemon, son of Semele, relying on Eusebius. There is a rare use the earliest of Lacedaemonia, in Diodorus Siculus, but with Χὠρα suppressed.
The immediate area around the town of Sparta, the plateau east of the Taygetos mountains, was referred as Laconice. This term was sometimes used to refer to all the regions under direct Spartan control, including Messenia. Lakedaimona was until 2006 the name of a province in the modern Greek prefecture of Laconia. Sparta is located in the south-eastern Peloponnese. Ancient Sparta was built on the banks of the Eurotas River, the main river of Laconia, which provided it with a source of fresh water; the valley of the Eurotas is a natural fo
Homer is the legendary author of the Iliad and the Odyssey, two epic poems that are the central works of ancient Greek literature. The Iliad is set during the Trojan War, the ten-year siege of the city of Troy by a coalition of Greek kingdoms, it focuses on a quarrel between King Agamemnon and the warrior Achilles lasting a few weeks during the last year of the war. The Odyssey focuses on the ten-year journey home of Odysseus, king of Ithaca, after the fall of Troy. Many accounts of Homer's life circulated in classical antiquity, the most widespread being that he was a blind bard from Ionia, a region of central coastal Anatolia in present-day Turkey. Modern scholars consider these accounts legendary; the Homeric Question – concerning by whom, when and under what circumstances the Iliad and Odyssey were composed – continues to be debated. Broadly speaking, modern scholarly opinion falls into two groups. One holds that most of the Odyssey are the works of a single poet of genius; the other considers the Homeric poems to be the result of a process of working and reworking by many contributors, that "Homer" is best seen as a label for an entire tradition.
It is accepted that the poems were composed at some point around the late eighth or early seventh century BC. The poems are in Homeric Greek known as Epic Greek, a literary language which shows a mixture of features of the Ionic and Aeolic dialects from different centuries. Most researchers believe that the poems were transmitted orally. From antiquity until the present day, the influence of the Homeric epics on Western civilization has been great, inspiring many of its most famous works of literature, music and film; the Homeric epics were the greatest influence on education. Today only the Iliad and Odyssey are associated with the name'Homer'. In antiquity, a large number of other works were sometimes attributed to him, including the Homeric Hymns, the Contest of Homer and Hesiod, the Little Iliad, the Nostoi, the Thebaid, the Cypria, the Epigoni, the comic mini-epic Batrachomyomachia, the Margites, the Capture of Oechalia, the Phocais; these claims are not considered authentic today and were by no means universally accepted in the ancient world.
As with the multitude of legends surrounding Homer's life, they indicate little more than the centrality of Homer to ancient Greek culture. Many traditions circulated in the ancient world concerning Homer. Modern scholarly consensus is; some claims were repeated often. They include that Homer was blind, that he was born in Chios, that he was the son of the river Meles and the nymph Critheïs, that he was a wandering bard, that he composed a varying list of other works, that he died either in Ios or after failing to solve a riddle set by fishermen, various explanations for the name "Homer"; the two best known ancient biographies of Homer are the Life of Homer by the Pseudo-Herodotus and the Contest of Homer and Hesiod. The study of Homer is one of the oldest topics in scholarship, dating back to antiquity. Nonetheless, the aims of Homeric studies have changed over the course of the millennia; the earliest preserved comments on Homer concern his treatment of the gods, which hostile critics such as the poet Xenophanes of Colophon denounced as immoral.
The allegorist Theagenes of Rhegium is said to have defended Homer by arguing that the Homeric poems are allegories. The Iliad and the Odyssey were used as school texts in ancient Greek and Hellenistic cultures, they were the first literary works taught to all students. The Iliad its first few books, was far more intently studied than the Odyssey during the Hellenistic and Roman periods; as a result of the poems' prominence in classical Greek education, extensive commentaries on them developed to explain parts of the poems that were culturally or linguistically difficult. During the Hellenistic and Roman Periods, many interpreters the Stoics, who believed that Homeric poems conveyed Stoic doctrines, regarded them as allegories, containing hidden wisdom; because of the Homeric poems' extensive use in education, many authors believed that Homer's original purpose had been to educate. Homer's wisdom became so praised that he began to acquire the image of a prototypical philosopher. Byzantine scholars such as Eustathius of Thessalonica and John Tzetzes produced commentaries and scholia to Homer in the twelfth century.
Eustathius's commentary on the Iliad alone is massive, sprawling nearly 4,000 oversized pages in a twenty-first century printed version and his commentary on the Odyssey an additional nearly 2,000. In 1488, the Greek scholar Demetrios Chalkokondyles published the editio princeps of the Homeric poems; the earliest modern Homeric scholars started with the same basic approaches towards the Homeric poems as scholars in antiquity. The allegorical interpretation of the Homeric poems, so prevalent in antiquity returned to become the prevailing view of the Renaissance. Renaissance humanists praised Homer as the archetypically wise poet, whose writings contain hidden wisdom, disguised through allegory. In western Europe during the Renaissance, Virgil was more read than Homer and Homer was seen through a Virgilian lens. In 1664, contradicting the widespread praise of Homer as the epitome of wisdom, François Hédelin, abbé d'Aubignac wrote a s
Hermes is the god of trade, merchants, roads, trickery, sports and athletes in Ancient Greek religion and mythology. Hermes was the messenger of the gods. Hermes was "the divine trickster" and "the god of boundaries and the transgression of boundaries... the patron of herdsmen, thieves and heralds." He is described as moving between the worlds of the mortal and divine, was the conductor of souls into the afterlife. He was viewed as the protector and patron of roads and travelers. In some myths, he is a trickster and outwits other gods for his own satisfaction or for the sake of humankind, his attributes and symbols include the herma, the rooster, the tortoise, satchel or pouch, winged sandals, winged cap. His main symbol is the Greek kerykeion or Latin caduceus, which appears in a form of two snakes wrapped around a winged staff with carvings of the other gods. In the Roman adaptation of the Greek pantheon, Hermes is identified with the Roman god Mercury, though inherited from the Etruscans, developed many similar characteristics such as being the patron of commerce.
The earliest form of the name Hermes is the Mycenaean Greek *hermāhās, written e-ma-a2 in the Linear B syllabic script. Most scholars derive "Hermes" from Greek ἕρμα herma, "prop, heap of stones, boundary marker", from which the word hermai derives; the etymology of ἕρμα itself is unknown, but it is not a Proto-Indo-European word. However, the stone etymology is linked to Indo-European *ser-. Scholarly speculation that "Hermes" derives from a more primitive form meaning "one cairn" is disputed. In Greek, a lucky find. According to one theory that has received considerable scholarly acceptance, Hermes himself originated as a form of the god Pan, identified as a reflex of the Proto-Indo-European pastoral god *Péh2usōn, in his aspect as the god of boundary markers; the epithet supplanted the original name itself and Hermes took over the roles as god of messengers and boundaries, which had belonged to Pan, while Pan himself continued to be venerated by his original name in his more rustic aspect as the god of the wild in the isolated mountainous region of Arcadia.
In myths, after the cult of Pan was reintroduced to Attica, Pan was said to be Hermes's son. Other origins have been proposed. R. S. P. Beekes suggests a Pre-Greek origin. Other scholars have suggested. Homer and Hesiod portrayed Hermes as the author of skilled or deceptive acts and as a benefactor of mortals. In the Iliad, he is called "the bringer of good luck", "guide and guardian", "excellent in all the tricks", he was a divine ally of the Greeks against the Trojans. However, he did protect Priam when he went to the Greek camp to retrieve the body of his son Hector and accompanied them back to Troy, he rescued Ares from a brazen vessel where he had been imprisoned by Otus and Ephialtes. In the Odyssey, Hermes helps his great-grand son, the protagonist Odysseus, by informing him about the fate of his companions, who were turned into animals by the power of Circe. Hermes instructed Odysseus to protect himself by chewing a magic herb; when Odysseus killed the suitors of his wife, Hermes led their souls to Hades.
In The Works and Days, when Zeus ordered Hephaestus to create Pandora to disgrace humanity by punishing Prometheus's act of giving fire to man, every god gave her a gift, Hermes' gifts were lies, seductive words, a dubious character. Hermes was instructed to take her as wife to Epimetheus. Aeschylus wrote in The Eumenides that Hermes helped Orestes kill Clytemnestra under a false identity and other stratagems, said that he was the god of searches, those who seek things lost or stolen. In Philoctetes, Sophocles invokes Hermes when Odysseus needs to convince Philoctetes to join the Trojan War on the side of the Greeks, in Euripides' Rhesus Hermes helps Dolon spy on the Greek navy. Aesop featured him in several of his fables, as ruler of the gate of prophetic dreams, as the god of athletes, of edible roots, of hospitality, he said that Hermes had assigned each person his share of intelligence. Peitho, the goddess of seduction and persuasion, was said by Nonnus to be the wife of Hermes. Aphrodite, the goddess of love and beauty, was wooed by Hermes.
After she had rejected him, Hermes sought the help of Zeus to seduce her. Zeus, out of pity, sent his eagle to take away Aphrodite's sandal when she was bathing, gave it to Hermes; when Aphrodite came looking for the sandal, Hermes made love to her. She bore him Hermaphroditus. Apemosyne, a princess of Crete. One day while travelling, Hermes fell in love with her, he was unable to catch her since she was swifter than him. So he strewed some newly stripped hides along the road, on which she slipped when she was returning after a while, he made love to her. When she disclosed to her brother, what had happened, he took her story about the god to be an excuse, killed her with a kick of his foot. Chione, a princess of Phokis, attracted the attention of Hermes, he slept with her. To Hermes she bore Autolycus. Penelopeia, an Arcadian nymph, was loved by Hermes, their son is said to be the god Pan. She has been confused or