In Greek mythology, the Hesperides are the nymphs of evening and golden light of sunsets, who were the "Daughters of the Evening" or "Nymphs of the West". They were called the Atlantides from their reputed father, the Titan Atlas; the name means originating from Hesperos. Hesperos, or Vesper in Latin, is the origin of the name Hesperus, the evening star as well as having a shared root with the English word "west". Ordinarily the Hesperides number three, like the other Greek triads. "Since the Hesperides themselves are mere symbols of the gifts the apples embody, they cannot be actors in a human drama. Their abstract, interchangeable names are a symptom of their impersonality," Evelyn Harrison has observed, they are sometimes portrayed as the evening daughters of Night either alone, or with Darkness, in accord with the way Eos in the farthermost east, in Colchis, is the daughter of the titan Hyperion. The Hesperides are listed as the daughters of Atlas and Hesperis, or of Phorcys and Ceto or of Zeus and Themis.
In another source, the nymphs are said to be the daughters of Hesperus. Among the names given to them, though never all at once, there were either three, four, or seven Hesperides. Apollonius of Rhodes gives the number of three with their names as Aigle and Hespere. Hyginus in his preface to the Fabulae names them as Hesperie and * aerica. In another source, they are named Ægle and Hesperethusa, the three daughters of Hesperus. Hesiod says that these "clear-voiced Hesperides", daughters of Night, guarded the golden apples beyond Ocean in the far west of the world, gives the number of the Hesperides as four, their names as: Aigle, Hesperia whose name refers to the colour of the setting sun: red, yellow, or gold and lastly Arethusa. In addition and Arethusa, the so-called "ox-eyed Hesperethusa." Pseudo-Apollodorus gives the number of the Hesperides as four, namely: Aigle, Erytheia and Arethusa while Fulgentius named them as Aegle, Hesperie and Arethusa. However, the historiographer Diodorus in his account stated that they are seven in number with no information of their names.
An ancient vase painting attests the following names as four: Asterope, Chrysothemis and Lipara. A Pyxis has Hippolyte and Thetis. Petrus Apianus attributed to these stars a mythical connection of their own, he believed that they were nymph daughters of Atlas and Hesperis. Their names were: Aegle, Arethusa, Hespera and Hespereia. A certain Crete, possible eponym of the island of Crete, was called one of the Hesperides, they are sometimes called the Western Maidens, the Daughters of Evening or Erythrai, the "Sunset Goddesses", designations all tied to their imagined location in the distant west. Hesperis is appropriately the personification of the evening and the Evening Star is Hesperus. In addition to their tending of the garden, they have taken great pleasure in singing. Euripides calls them "minstrel maids"; the Hesperides could be hamadryad nymphs or epimeliads as suggested by a passage in which they change into trees: ".. Hespere became a poplar and Eretheis an elm, Aegle a willow's sacred trunk.." and in the same account, they are described figuratively or to have white arms and golden heads.
Erytheia is one of the Hesperides. The name was applied to an island close to the coast of southern Hispania, the site of the original Punic colony of Gades. Pliny's Natural History records of the island of Gades: "On the side which looks towards Spain, at about 100 paces distance, is another long island, three miles wide, on which the original city of Gades stood. By Ephorus and Philistides it is called Erythia, by Timæus and Silenus Aphrodisias, by the natives the Isle of Juno." The island was the seat of Geryon, overcome by Heracles. The Hesperides tend a blissful garden in a far western corner of the world, located near the Atlas mountains in North Africa at the edge of the encircling Oceanus, the world-ocean. According to the Sicilian Greek poet Stesichorus, in his poem the "Song of Geryon", the Greek geographer Strabo, in his book Geographika, the garden of the Hesperides is located in Tartessos, a location placed in the south of the Iberian peninsula. Euesperides, founded by people from Cyrene or Barca might have mythological associations with the garden of Hesperides.
By Ancient Roman times, the garden of the Hesperides had lost its archaic place in religion and had dwindled to a poetic convention, in which form it was revived in Renaissance poetry, to refer both to the garden and to the nymphs that dwelt there. The Garden of the Hesperides is Hera's orchard in the west, where either a single apple tree or a grove grows, producing golden apples. According to the legend, when the marriage of Zeus and Hera took place, the different deities came with nuptial presents for the latter, among them the goddess of Gaia, with branches having golden apples growing on them as a wedding gift. Hera admiring these, begged of Gaea to plant them in her gardens, which extended as far as Mount Atlas; the Hesperides were given the task of tending to the grove, but picked apples from it themselves. Not trusting them, Hera placed in the garden an immortal, never-sleeping, hundred-headed dragon named Ladon as an additi
The Titans and Titanesses are a race of deities worshiped as part of Ancient Greek religion. They were considered to be the second generation of divine beings, succeeding the primordial deities and preceding the Olympians, but included certain descendants of the second generation; the Titans include the first twelve children of Gaia and Uranus, who ruled during the legendary Golden Age, comprised the first pantheon of Greek deities. Beekes connects the word "Titan" with τιτώ. Other scholars connect the word to the Greek verb τείνω, through an epic variation τιταίνω and τίσις. Hesiod appears to share that view when he narrates:But their father, great Ouranos, called them Titans by surname, rebuking his sons, whom he had begotten himself. Robert Graves suggested that Titans means'lords'. According to Greek mythology, the highest Titan, overthrew his father Uranus. In turn, the Titans were overthrown in an event known as the Titanomachy; the Greeks may have borrowed this mytheme from the Ancient Near East.
Greeks of the classical age knew several poems about the war between the Titans. The dominant one, the only one that has survived, was in the Theogony attributed to Hesiod. A lost epic, Titanomachia was mentioned in passing in an essay On Music, once attributed to Plutarch; the Titans 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; the classical Greek myths of the Titanomachy fall into a class of similar myths throughout Europe and the Near East concerning a war in heaven, where one generation or group of gods opposes the dominant one. Sometimes the elders are supplanted, sometimes the rebels lose and are either cast out of power or incorporated into the pantheon. Other examples might include the wars of the Æsir with the Vanir in Scandinavian mythology, the Babylonian epic Enuma Elish, the Hittite "Kingship in Heaven" narrative, the obscure generational conflict in Ugaritic fragments, Virabhadra's conquest of the early Vedic Gods, the rebellion of Lucifer in Christianity.
The Titanomachy lasted for ten years. The Titans were imprisoned in Tartarus. Tartarus is said to be the deepest part of the Underworld and the place where the evilest beings are tortured for all eternity. According to Hesiod, the first twelve Titans were the females Mnemosyne, Theia, Phoebe and Themis and the males Oceanus, Coeus, Cronus and Iapetus, they begat more Titans: Hyperion's children Helios and Eos. Surviving fragments of poetry ascribed to Orpheus preserve variations on the mythology of the Titans. In one such text, Zeus does not set upon his father violently. Instead, Rhea spreads out a banquet for Cronus. Rather than being consigned to Tartarus, Cronus is dragged – still drunk – to the cave of Nyx, where he continues to dream throughout eternity. Another myth concerning the Titans revolves around Dionysus. At some point in his reign, Zeus decides to give up the throne in favor of his infant son Dionysus, like the infant Zeus, is guarded by the Kouretes; the Titans decide to claim the throne for themselves.
Zeus, slays the Titans with his thunderbolt. This story is told by the poets Callimachus and Nonnus, who call this Dionysus "Zagreus", in a number of Orphic texts, which do not. Several sources from Late Antique concern the role of the Titans in the creation of the human race; the Neoplatonist philosopher Olympiodorus recounted in his commentary of Plato's Phaedo, affirms that humanity sprang up out of the fatty smoke of the burning Titan corpses. Pindar and Oppian refer offhandedly to the "Titanic nature" of humans. According to them, the body is the titanic part. Other early writers imply that humanity was born out of the malevolent blood shed by the Titans in their war against Zeus; some scholars consider that Olympiodorus' report, the only surviving explicit expression of this mythic connection, embodied a tradition that dated to the Bronze Age, while Radcliffe Edmonds has suggested an element of innovative allegorized improvisation to suit Olympiodorus' purpose. Some 19th- and 20th-century scholars, including Jane Ellen Harrison, have argued that an initiatory or shamanic ritual underlies the myth of the dismemberment and cannibalism of Dionysus by the Titans.
She asserts that the word "Titan" comes from the Greek τίτανος, signifying white "earth, clay, or gypsum," and that the Titans were "white clay men", or men covered by white clay or gypsum dust in their rituals. Martin Litchfield West asserts this in relation to shamanistic initiatory rites of early Greek religious practices; the planet Saturn is named for the Roman equiv
The Ancient Greek language includes the forms of Greek used in Ancient Greece and the ancient world from around the 9th century BCE to the 6th century CE. It is roughly divided into the Archaic period, Classical period, Hellenistic period, it is succeeded by medieval Greek. Koine is regarded as a separate historical stage of its own, although in its earliest form it resembled Attic Greek and in its latest form it approaches Medieval Greek. Prior to the Koine period, Greek of the classic and earlier periods included several regional dialects. Ancient Greek was the language of Homer and of fifth-century Athenian historians and philosophers, it has contributed many words to English vocabulary and has been a standard subject of study in educational institutions of the Western world since the Renaissance. This article contains information about the Epic and Classical periods of the language. Ancient Greek was a pluricentric language, divided into many dialects; the main dialect groups are Attic and Ionic, Aeolic and Doric, many of them with several subdivisions.
Some dialects are found in standardized literary forms used in literature, while others are attested only in inscriptions. There are several historical forms. Homeric Greek is a literary form of Archaic Greek used in the epic poems, the "Iliad" and "Odyssey", in poems by other authors. Homeric Greek had significant differences in grammar and pronunciation from Classical Attic and other Classical-era dialects; the origins, early form and development of the Hellenic language family are not well understood because of a lack of contemporaneous evidence. Several theories exist about what Hellenic dialect groups may have existed between the divergence of early Greek-like speech from the common Proto-Indo-European language and the Classical period, they differ in some of the detail. The only attested dialect from this period is Mycenaean Greek, but its relationship to the historical dialects and the historical circumstances of the times imply that the overall groups existed in some form. Scholars assume that major Ancient Greek period dialect groups developed not than 1120 BCE, at the time of the Dorian invasion—and that their first appearances as precise alphabetic writing began in the 8th century BCE.
The invasion would not be "Dorian" unless the invaders had some cultural relationship to the historical Dorians. The invasion is known to have displaced population to the Attic-Ionic regions, who regarded themselves as descendants of the population displaced by or contending with the Dorians; the Greeks of this period believed there were three major divisions of all Greek people—Dorians and Ionians, each with their own defining and distinctive dialects. Allowing for their oversight of Arcadian, an obscure mountain dialect, Cypriot, far from the center of Greek scholarship, this division of people and language is quite similar to the results of modern archaeological-linguistic investigation. One standard formulation for the dialects is: West vs. non-west Greek is the strongest marked and earliest division, with non-west in subsets of Ionic-Attic and Aeolic vs. Arcadocypriot, or Aeolic and Arcado-Cypriot vs. Ionic-Attic. Non-west is called East Greek. Arcadocypriot descended more from the Mycenaean Greek of the Bronze Age.
Boeotian had come under a strong Northwest Greek influence, can in some respects be considered a transitional dialect. Thessalian had come under Northwest Greek influence, though to a lesser degree. Pamphylian Greek, spoken in a small area on the southwestern coast of Anatolia and little preserved in inscriptions, may be either a fifth major dialect group, or it is Mycenaean Greek overlaid by Doric, with a non-Greek native influence. Most of the dialect sub-groups listed above had further subdivisions equivalent to a city-state and its surrounding territory, or to an island. Doric notably had several intermediate divisions as well, into Island Doric, Southern Peloponnesus Doric, Northern Peloponnesus Doric; the Lesbian dialect was Aeolic Greek. All the groups were represented by colonies beyond Greece proper as well, these colonies developed local characteristics under the influence of settlers or neighbors speaking different Greek dialects; the dialects outside the Ionic group are known from inscriptions, notable exceptions being: fragments of the works of the poet Sappho from the island of Lesbos, in Aeolian, the poems of the Boeotian poet Pindar and other lyric poets in Doric.
After the conquests of Alexander the Great in the late 4th century BCE, a new international dialect known as Koine or Common Greek developed based on Attic Greek, but with influence from other dialects. This dialect replaced most of the older dialects, although Doric dialect has survived in the Tsakonian language, spoken in the region of modern Sparta. Doric has passed down its aorist terminations into most verbs of Demotic Greek. By about the 6th century CE, the Koine had metamorphosized into Medieval Greek. Ancient Macedonian was an Indo-European language at least related to Greek, but its exact relationship is unclear because of insufficient data: a dialect of Greek; the Macedonian dialect (or l
The Ganges, or Ganga, is a trans-boundary river of the Indian subcontinent which flows through the nations of India and Bangladesh. The 2,525 km river rises in the western Himalayas in the Indian state of Uttarakhand, flows south and east through the Gangetic Plain of North India. After entering West Bengal, it divides into two rivers: the Padma River; the Hooghly, or Adi Ganga, flows through several districts of West Bengal and into the Bay of Bengal near Sagar Island. The other, the Padma flows into and through Bangladesh, joins the Meghna river which empties into the Bay of Bengal; the Ganges is one of the most sacred rivers to Hindus. It is a lifeline to millions of Indians who live along its course and depend on it for their daily needs, it is worshipped in Hinduism and personified as the goddess Gaṅgā. It has been important with many former provincial or imperial capitals located on its banks; the Ganges is polluted. Pollution threatens not only humans, but more than 140 fish species, 90 amphibian species and the endangered Ganges river dolphin.
The Ganges is a major source of global ocean plastic pollution. The levels of fecal coliform bacteria from human waste in the waters of the river near Varanasi are more than 100 times the Indian government's official limit; the Ganga Action Plan, an environmental initiative to clean up the river, has been a major failure thus far, due to rampant corruption, lack of will on behalf of the government and its bureaucracy, lack of technical expertise, poor environmental planning, lack of support from religious authorities. The main stream of Ganga begins at the confluence of the Bhagirathi and Alaknanda rivers in the town of Devprayag in the Garhwal division of the Indian state of Uttarakhand; the Bhagirathi is considered to be the source in Hindu culture and mythology, although the Alaknanda is longer, therefore, hydrologically the source stream. The headwaters of the Alakananda are formed by snowmelt from peaks such as Nanda Devi and Kamet; the Bhagirathi rises at the foot of Gangotri Glacier, at Gomukh, at an elevation of 3,892 m, being mythologically referred to as, residing in the matted locks of Shiva, symbolically Tapovan, being a meadow of ethereal beauty at the feet of Mount Shivling, just 5 km away.
Although many small streams comprise the headwaters of Ganga, the six longest and their five confluences are considered sacred. The six headstreams are the Alaknanda, Nandakini, Pindar and Bhagirathi rivers; the five confluences, known as the Panch Prayag, are all along the Alaknanda. They are, in downstream order, where the Dhauliganga joins the Alaknanda. After flowing 250 km through its narrow Himalayan valley, Ganga emerges from the mountains at Rishikesh debouches onto the Gangetic Plain at the pilgrimage town of Haridwar. At Haridwar, a dam diverts some of its waters into the Ganga Canal, which irrigates the Doab region of Uttar Pradesh, whereas the river, whose course has been southwest until this point, now begins to flow southeast through the plains of northern India; the Ganga follows an 800 km arching course passing through the cities of Kannauj and Kanpur. Along the way it is joined by the Ramganga, which contributes an average annual flow of about 500 m3/s. Ganga joins the river Yamuna at the Triveni Sangam at a holy confluence in Hinduism.
At their confluence the Yamuna is larger than the Ganga, contributing about 2,950 m3/s, or about 58.5% of the combined flow. Now flowing east, the river meets the Tamsa River, which flows north from the Kaimur Range and contributes an average flow of about 190 m3/s. After the Tamsa the Gomti River joins; the Gomti contributes an average annual flow of about 234 m3/s. The Ghaghara River flowing south from the Himalayas of Nepal, joins; the Ghaghara, with its average annual flow of about 2,990 m3/s, is the largest tributary of the Ganges. After the Ghaghara confluence the Ganga is joined from the south by the Son River, contributing about 1,000 m3/s; the Gandaki River the Kosi River, join from the north flowing from Nepal, contributing about 1,654 m3/s and 2,166 m3/s, respectively. The Kosi is the third largest tributary of the Ganga, after the Yamuna; the Kosi merges into the Ganga near Kursela in Bihar. Along the way between Allahabad and Malda, West Bengal, the Ganga passes the towns of Chunar, Varanasi, Patna, Chapra, Ballia, Simaria and Saidpur.
At Bhagalpur, the river begins to flow south-southeast and at Pakur, it begins its attrition with the branching away of its first distributary, the Bhāgirathi-Hooghly, which goes on to become the Hooghly River. Just before the border with Bangladesh the Farakka Barrage controls the flow of Ganga, diverting some of the water into a feeder canal linked to the Hooghly for the purpose of keeping it silt-free; the Hooghly River is formed by the confluence of the Bhagirathi River and Jalangi River at Nabadwip, Hooghly has a number of tributaries of its own. The largest is the Damoda
In Greek mythology, Nephele was a cloud nymph who figured prominently in the story of Phrixus and Helle. Greek myth has it that Nephele is the cloud whom Zeus created in the image of Hera to trick Ixion to test his integrity after displaying his lust for Hera during a feast as a guest of Zeus. Ixion failed in restraining his lust for Hera. Nephele married Athamas. Phrixus and Helle, the son and daughter of Athamas and Nephele, were hated by Ino. Ino hatched a devious plot to get rid of the twins, roasting all the town's crop seeds so they would not grow; the local farmers, frightened of famine, asked a nearby oracle for assistance. Ino bribed the men sent to the oracle to lie and tell the others that the oracle required the sacrifice of Phrixus. Before he was killed though and Helle were rescued by a flying golden ram sent by Nephele, their natural mother. Phrixus and Helle were instructed to not look down to Earth for the duration of their flight. Helle, did look down, fell off the ram into the Hellespont and drowned, but Phrixus survived all the way to Colchis, where King Aeetes took him in and treated him kindly, giving Phrixus his daughter, Chalciope, in marriage.
In gratitude, Phrixus gave the king the Golden Fleece of the ram, which Aeetes hung in a tree in his kingdom. The Golden Fleece would be taken by Jason and his Argonauts. Aries
In Greek mythology, the Naiads are a type of female spirit, or nymph, presiding over fountains, springs, streams and other bodies of fresh water. They are distinct from river gods, who embodied rivers, the ancient spirits that inhabited the still waters of marshes and lagoon-lakes, such as pre-Mycenaean Lerna in the Argolis. Naiads were associated with fresh water, as the Oceanids were with saltwater and the Nereids with the Mediterranean, but because the ancient Greeks thought of the world's waters as all one system, which percolated in from the sea in deep cavernous spaces within the earth, there was some overlap. Arethusa, the nymph of a spring, could make her way through subterranean flows from the Peloponnesus, to surface on the island of Sicily; the Greek word is Ναϊάς, plural Ναϊάδες It derives from νάειν, "to flow", or νᾶμα, "running water". "Naiad" has several English pronunciations:. They were the object of archaic local cults, worshipped as essential to humans. Boys and girls at coming-of-age ceremonies dedicated their childish locks to the local naiad of the spring.
In places like Lerna their waters' ritual cleansings were credited with magical medical properties. Animals were ritually drowned there. Oracles might be situated by ancient springs. Naiads could be dangerous: Hylas of the Argo's crew was lost when he was taken by naiads fascinated by his beauty; the naiads were known to exhibit jealous tendencies. Theocritus' story of naiad jealousy was that of a shepherd, the lover of Nomia or Echenais. Salmacis forced the youth Hermaphroditus into a carnal embrace and, when he sought to get away, fused with him; the water nymph associated with particular springs was known all through Europe in places with no direct connection with Greece, surviving in the Celtic wells of northwest Europe that have been rededicated to Saints, in the medieval Melusine. Walter Burkert points out, "When in the Iliad Zeus calls the gods into assembly on Mount Olympus, it is not only the well-known Olympians who come along, but all the nymphs and all the rivers. Robert Graves offered a sociopolitical reading of the common myth-type in which a mythic king is credited with marrying a naiad and founding a city: it was the newly arrived Hellenes justifying their presence.
The loves and rapes of Zeus, according to Graves' readings, record the supplanting of ancient local cults by Olympian ones. So, in the back-story of the myth of Aristaeus, Hypseus, a king of the Lapiths, married Chlidanope, a naiad, who bore him Cyrene. Aristaeus had more than ordinary mortal experience with the naiads: when his bees died in Thessaly, he went to consult them, his aunt Arethusa invited him below the water's surface, where he was washed with water from a perpetual spring and given advice. St. Charles Avenue in New Orleans was known as Nyades Street, is parallel to Dryades Street. Bibliotheca 2.95, 2.11, 2.21, 2.23, 1.61, 1.81, 1.7.6 Homer. Odyssey 13.355, 17.240, Iliad 14.440, 20.380 Ovid. Metamorphoses Hesiod. Theogony Burkert, Greek Religion, Harvard University Press, 1985. ISBN 0-674-36281-0. Robert Graves, The Greek Myths 1955 Edgar Allan Poe, "Sonnet to Science" 1829 Naiad Nymphs
Pegasides were nymphs of Greek mythology connected with wells and springs those that the mythical horse Pegasus created by striking the ground with his hooves. According to Greek mythological tradition the winged horse Pegasus was the son of Poseidon and river god of the Greeks, equivalent to the Roman Neptune; the hero Bellerophon needed the untamed Pegasus to help him defeat the monster Chimera. Hence, while Pegasus was drinking at the spring Pirene in Corinth, Bellerophon caught him. Pegasus, struck a rock with his hoof, creating the spring Hippocrene on Mount Helicon; the name Pegasides means "originating from or linked with Pegasus". Hence, in poetry, the waters of Hippocrene and other springs that arose from the hoofprints of Pegasus are called Pegasides; the Muses are called Pegasides because the spring Hippocrene was sacred to them. Nymphs in general, if associated with springs and brooks, may be called Pegasides: thus Pegasis, the singular form, is applied by the Roman poet Ovid as a by-name or adjective to the nymph Oenone, daughter of the river-god Cebrenus.
Pegasis is used by the Greek author Quintus Smyrnaeus as the name of a nymph who had sex with the Trojan prince Emathion and gave birth beside the river Granicus to Atymnius. The latter was killed by Odysseus in the Trojan War. Adam, Alexander. A Summary of Geography and History, both Ancient and Modern: with an Abridgment of the Fabulous History of Mythology of the Greeks. London, printed for T. Cadell And W. Davies. OCLC 751291898. Anthon, Charles. A classical dictionary: containing an account of the principal proper names mentioned in ancient authors and intended to elucidate all the important points connected with geography, biography and fine arts of the Greeks and Romans. New York, Harper & Bros. OCLC 1395800. Erasmus, Desiderius. Poems: Volume 85-86. University of Toronto Press, Scholarly Publishing Division. P. 438. ISBN 0-8020-2867-5. Gardner, James; the faiths of the world. Edinburgh, London, A. Fullarton & Co. OCLC 4914490. Lemprière, John. A classical dictionary. New York, E. Duyckinck, G. Long.
OCLC 5897265. Parada, Carlos. Genealogical Guide to Greek Mythology. Studies in Mediterranean Archaeology. 107. Coronet Books. ISBN 978-9170810626. Smith, William. A classical dictionary of biography and geography: based on the larger dictionaries. London: John Murray. OCLC 316433650. Walford, Edward; the Antiquary. Cambridge: ProQuest LLC, 2008. OCLC 663459113