[1.1.1] Sky (우라노스: 태초신, 하늘의 남신, 가이아의 단성생식으로 낳은 아들) was the first who ruled over the whole world.1 And having wedded Earth (가이아: 태초신, 대지의 여신, 대자연), he (우라노스) begat first the
Cottus (코토스, 헤카톤케이레스, 우라노스와 가이아의 아들, Striker or Furious),
who were unsurpassed in size and might, each of them having a hundred hands and fifty heads.2
1. According to Hesiod (Hes. Th. 126ff.), Sky (Uranus) was a son of Earth (Gaia), but afterwards lay with his own mother and had by her Cronus, the giants, the Cyclopes, and so forth. As to the marriage of Sky and Earth, see the fragment of Eur. Chrys., quoted by Sextus Empiricus, Bekker p. 751 (Nauck TGF(2), p. 633, Leipsig, 1889); Lucretius i.250ff., ii.991ff.; Verg. G. 2.325ff.
The myth of such a marriage is widespread among the lower races. See E. B. Tylor, Primitive Culture (London, 1873), i.321ff., ii.370ff. For example,
the Ewe people of Togo-land, in West Africa, think that the Earth is the wife of the Sky, and that their marriage takes place in the rainy season, when the rain causes the seeds to sprout and bear fruit. These fruits they regard as the children of Mother Earth, who in their opinion is the mother also of men and of gods, see J. Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 464, 548.
In the regions of the Senegal and the Niger it is believed that the Sky-god and the Earth-goddess are the parents of the principal spirits who dispense life and death, weal and woe, among mankind. See Maurice Delafosse, Haut-Sénégal-Niger (Paris, 1912), iii.173ff.
Similarly the Manggerai, a people of West Flores, in the Indian Archipelago, personify Sky and Earth as husband and wife; the consummation of their marriage is manifested in the rain, which fertilizes Mother Earth, so that she gives birth to her children, the produce of the fields and the fruits of the trees. The sky is called langīt; it is the male power: the earth is called alang; it is the female power. Together they form a divine couple, called Moerī Kraèng. See H. B. Stapel, "Het Manggeraische Volk (West Flores),” Tijdschrift voor Indische Taal-Landen Volkenkunde, lvi. (Batavia and the Hague, 1914), p. 163.
2. Compare Hes. Th. 147ff. Instead of Gyes, some MSS. of Hesiod read Gyges, and this form of the name is supported by the Scholiast on Plat. Laws 7, 795c. Compare Ovid, Fasti iv.593; Hor. Carm. 2.17.14, iii.4.69, with the commentators.
of whom each had one eye on his forehead. But them Sky (우라노스: 태초신, 하늘의 남신, 가이아의 단성생식으로 낳은 아들) bound and cast into Tartarus (타르타로스: 태초신, 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둡고 눅눅한 곳), a gloomy place in Hades (하데스: 테오이 크토니오이, 크로노스와 레아의 아들, 죽음과 지하세계의 남신) as far distant from earth as earth is distant from the sky.4
who (세 명이 함께) gave Zeus the thunder and made the thunderbolt:
in all else they were like the gods, but one eye only was set in the midst of their fore-heads. And they were surnamed Cyclopes (Orb-eyed) because one orbed (원형의, 둥근) eye was set in their foreheads. Strength and might and craft were in their works.
4. Compare Hes. Th. 617ff. and for the description of Tartarus, Hes. Th. 717ff. According to Hesiod, a brazen anvil would take nine days and nights to fall from heaven to earth, and nine days and nights to fall from earth to Tartarus.
Theogony 617ff
[617] But when first their father (레아의 자식들의 아버지, 즉 크로노스) was vexed (약오르다) in his heart with Obriareus (브리아레오스, 헤카톤케이레스, 우라노스와 가이아의 아들, Vigorous, sea goat) and Cottus (코토스, 헤카톤케이레스, 우라노스와 가이아의 아들, Striker or Furious) and Gyes (기게스, 헤카톤케이레스, 우라노스와 가이아의 아들, Big-Limbed), he (크로노스) bound them (헤카톤케이레스) in cruel bonds (굴레, 속박: 타르타로스), because he (크로노스) was jealous of their exceeding manhood and comeliness (예쁨, 단정함) and great size: and he made them live 'beneath the wide-pathed earth' (타르타로스), where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish (괴로움) for a long time and with great grief at heart.
Theogony 713ff
[713] And amongst the foremost Cottus (코토스, 헤카톤케이레스, 우라노스와 가이아의 아들, Striker or Furious) and Briareos (브리아레오스, 헤카톤케이레스, 우라노스와 가이아의 아들, Vigorous, sea goat) and Gyes (기게스, 헤카톤케이레스, 우라노스와 가이아의 아들, Big-Limbed) insatiate (싫증을 모르는) for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus (타르타로스: 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둠고 눅눅한 곳).
[717] For a brazen anvil (놋쇠 모루) falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus (타르타로스: 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둠고 눅눅한 곳) upon the tenth. Round it runs a fence (울타리) of bronze, and night spreads in triple line all about it like a neck-circlet (목의 관), while above grow the roots of the earth and unfruitful sea.
A cyclops (/ˈsaɪklɒps/; Κύκλωψ, Kuklōps; plural cyclopes/saɪˈkloʊpiːz/; Κύκλωπες, Kuklōpes), in Greek mythology and later Roman mythology, was a member of a primordial race of giants, each with a single eye in the middle of his forehead.[2] The name is widely thought to mean "circle-eyed".[3]
Hesiod described one group of cyclopes and the epic poet Homer described another; other accounts were written by the playwright Euripides, poet Theocritus and Roman epic poet Virgil. In Hesiod's Theogony, Zeus releases three Cyclopes, the sons of Uranus and Gaia, from the dark pit of Tartarus. They provide Zeus' thunderbolt, Hades' helmet of invisibility, and Poseidon's trident, and the gods use these weapons to defeat the Titans.
In a famous episode of Homer's Odyssey, the hero Odysseus encounters the cyclops Polyphemus, the son of Poseidon and Thoosa (a nereid), who lives with his fellow Cyclopes in a distant country. The connection between the two groups has been debated in antiquity and by modern scholars.[4] It is upon Homer's account that Euripides and Virgil based their accounts of the mythical creatures.
Various ancient Greek and Roman authors wrote about cyclopes. Hesiod described them as three brothers who were primordial giants. All the other sources of literature about the cyclopes describe the cyclops Polyphemus, who lived upon an island (often identified by ancient authors with Sicily) populated by the creatures.
In the Theogony by Hesiod, the Cyclopes – Brontes ("thunderer"), Steropes ("lightning") and the "bright" Arges (Greek: Ἄργης, Βρόντης, and Στερόπης) – were the primordial sons of Uranus (Sky) and Gaia (Earth) and brothers of the Hecatonchires. As such, they were blood-related to the Titan and Olympian gods and goddesses.[6] They were giants with a single eye in the middle of their forehead and a foul disposition. According to Hesiod, they were strong and stubborn. Collectively they eventually became synonyms for brute strength and power, and their name was invoked in connection with massive masonry. They were often pictured at their forge.
Uranus, fearing their strength, locked them in Tartarus. Cronus, another son of Uranus and Gaia, later freed the Cyclopes, along with the Hecatonchires, after he had overthrown Uranus. Cronus then placed them back in Tartarus, where they remained, guarded by the female dragonCampe, until freed by Zeus. They fashioned thunderbolts for Zeus to use as weapons, and helped him overthrow Cronus and the other Titans. The lightning bolts, which became Zeus' main weapons, were forged by all three Cyclopes, in that Arges added brightness, Brontes added thunder, and Steropes added lightning.
Statue of a Cyclops at the Natural History Museum in London
According to a hymn of Callimachus,[7] they were Hephaestus' helpers at the forge. The Cyclopes were said to have built the "cyclopean" fortifications at Tiryns and Mycenae in the Peloponnese. The noises proceeding from the heart of volcanoes were attributed to their operations.
Euripides
According to Euripides' play Alcestis, Apollo killed the Cyclopes, in retaliation for Asclepius' murder at the hands of Zeus. For this crime, Apollo was then forced into the servitude of Admetus for one year. Other stories after Euripides tell that Zeus later returned Asclepius and the Cyclopes from Hades. This was after the year of Apollo's servitude had passed. Zeus pardoned the Cyclopes and Asclepius from the underworld, despite them being dead, even though Hades is lord of the dead and they are his prisoners. Hades as well does not ever allow any of his souls to leave the underworld but Zeus could not bear the loss of the cyclopes, for they were the biggest reason the Olympians assumed power. Also Zeus resurrected Asclepius at the request of Apollo, so that their feud would end.
Theocritus
The Sicilian Greek poet Theocritus wrote two poems c. 275 BC concerning Polyphemus' desire for Galatea, a sea nymph. When Galatea instead married Acis, a Sicilian mortal, a jealous Polyphemus killed him with a boulder. Galatea turned Acis' blood into a river of the same name in Sicily.
Virgil
Virgil, the Roman epic poet, wrote, in book three of The Aeneid, of how Aeneas and his crew landed on the island of the cyclops after escaping from Troy at the end of the Trojan War. Aeneas and his crew land on the island, when they are approached by a desperate Greek man from Ithaca, Achaemenides, who was stranded on the island a few years previously with Odysseus' expedition (as depicted in The Odyssey).
Virgil's account acts as a sequel to Homer's, with the fate of Polyphemus as a blind cyclops after the escape of Odysseus and his crew.
Nonnus Dionysiaca
The Indian war of Dionysus was told about when Rhea, the mother of Zeus, asked a large group of rustic gods and spirits to join Dionysus' army. The cyclopes played a big part. King Deriades was the leader of the nation of India and the cyclopes were said to crush most of his troops. It is explained in Nonnus Dionysica that the cyclopes killed many men in the war, which is also the only story that tells how they fight. They are the same as the giants who tried to overthrow Zeus.
Walter Burkert among others suggests that the archaic groups or societies of lesser gods mirror real cult associations:"It may be surmised that smith guilds lie behind Cabeiri, Idaian Dactyloi, Telchines, and Cyclopes."[8] Given their penchant for blacksmithing, many scholars believe the legend of the Cyclopes' single eye arose from an actual practice of blacksmiths wearing an eyepatch over one eye to prevent flying sparks from blinding them in both eyes. The Cyclopes seen in Homer's Odyssey are of a different type from those in the Theogony and they have no connection to blacksmithing. It is possible that independent legends associated with Polyphemus did not make him a Cyclops before Homer's Odyssey; Polyphemus may have been some sort of local daemon or monster in original stories.
Another possible origin for the Cyclops legend, advanced by the paleontologist Othenio Abel in 1914,[9] is the prehistoric dwarf elephant skulls – about twice the size of a human skull – that may have been found by the Greeks on Cyprus, Crete, Malta and Sicily. Abel suggested that the large, central nasal cavity (for the trunk) in the skull might have been interpreted as a large single eye-socket.[10] Given the inexperience of the locals with living elephants, they were unlikely to recognize the skull for what it actually was.[11]
Veratrum album, or white hellebore, an herbal medicine described by Hippocrates before 400 BC,[12] contains the alkaloids cyclopamine and jervine, which are teratogens capable of causing cyclopia and holoprosencephaly, severe birth defects in which a fetus can be born with a single eye. Students of teratology have raised the possibility of a link between this developmental deformity in infants and the myth for which it was named.[13] Regardless of the connection between the herb and the birth abnormalities, it is possible these rare birth defects may have contributed to the myth.
Using phylogenetics tools, Julien d'Huy has reconstructed the history and prehistory of the versions of Polyphemus back to the Paleolithic period.[14]
After the "Dark Age", when Hellenes looked with awe at the vast dressed blocks, known as Cyclopean structures, which had been used in Mycenaean masonry (at sites such as Mycenae and Tiryns or on Cyprus), they concluded that only the Cyclopes had the combination of skill and strength to build in such a monumental manner.
Cyclopean masonry is a type of stonework found in Mycenaean architecture, built with massive limestoneboulders, roughly fitted together with minimal clearance between adjacent stones and no use of mortar. The boulders typically seem unworked, but some may have been worked roughly with a hammer and the gaps between boulders filled in with smaller chunks of limestone.
The most famous examples of Cyclopean masonry are found in the walls of Mycenae and Tiryns, and the style is characteristic of Mycenaean fortifications. Similar styles of stonework are found in other cultures and the term has come to be used to describe typical stonework of this sort.
The term comes from the belief of classical Greeks that only the mythical Cyclopes had the strength to move the enormous boulders that made up the walls of Mycenae and Tiryns. Pliny's Natural History reported the tradition attributed to Aristotle, that the Cyclopes were the inventors of masonry towers, giving rise to the designation Cyclopean.[15]
Current definitions of Cyclopean masonry
A typical stretch of Cyclopean walling (near Grave Circle A at Mycenae)
The walls are usually founded in extremely shallow beddings carved out of the bedrock. 'Cyclopean', the term normally applied to the masonry style characteristic of Mycenaean fortification systems, describes walls built of huge, unworked limestone boulders which are roughly fitted together. Between these boulders, smaller hunks of limestone fill the interstices. The exterior faces of the large boulders may be roughly hammer-dressed, but the boulders themselves are never carefully cut blocks. Very large boulders are typical of the Mycenaean walls at Mycenae, Tiryns, Argos, Krisa (in Phocis), and the Athenian Acropolis. Somewhat smaller boulders occur in the walls of Midea, whereas large limestone slabs are characteristic of the walls at Gla. Cut stone masonry is used only in and around gateways, conglomerate at Mycenae and Tiryns and perhaps both conglomerate and limestone at Argos.[16]
Outdated definitions of the Cyclopean style
Harry Thurston Peck, writing in 1898, divided Cyclopean masonry into four categories or styles:[17]
The first style, which is the oldest, consists of unwrought stones of various sizes in which the gaps are, or were, filled with small stones.
The second is characterized by polygonal stones, which fit against each other with precision.
The third style includes structures in Phocis, Boeotia and Argolis. It is characterized by work made in courses and by stones of unequal size, but of the same height. This category includes the walls of Mycenae, the Lion Gate, and the Treasury of Atreus.[18]
The fourth style is characterized by horizontal courses of masonry, not always of the same height, but of stones which are all rectangular. This style is common in Attica.
While Peck's first and possibly second and third styles conforms to what archaeologists today would classify as cyclopean, the fourth now is referred to as ashlar and is not considered cyclopean. There is a more detailed description of the Cyclopean styles at the Perseus Project.[19]
Historical accounts
Difference between Cyclopean masonry, shown in the blue rectangle, and ashlar masonry, outside the rectangle (the Lion Gate, Mycenae, 13th century BC)
There still remain, however, parts of the city wall [of Mycenae], including the gate, upon which stand lions. These, too, are said to be the work of the Cyclopes, who made for Proetus the wall at Tiryns. (2.16.5) Going on from here and turning to the right, you come to the ruins of Tiryns. ... The wall, which is the only part of the ruins still remaining, is a work of the Cyclopes made of unwrought stones, each stone being so big that a pair of mules could not move the smallest from its place to the slightest degree. Long ago small stones were so inserted that each of them binds the large blocks firmly together.(2.25.8)
Modern archaeologists use "Cyclopean" in a more restricted sense than the description by Pausanias; while Pausanias attributes all of the fortifications of Tiryns and Mycenae, including the Lion Gate, to the Cyclopes, only parts of these walls are built in Cyclopean masonry. The photograph above shows the difference between Cyclopean masonry (shown in the blue rectangle), and the ashlar masonry of the Lion Gate.
Locations of Cyclopean structures
Apart from the Tirynthian and Mycenaean walls, other Cyclopean structures include some tholos tombs in Greece and the fortifications of a number of Mycenaean sites, most famously at Gla.
In Sicily there are many Cyclopean structures especially in the eastern part of the island.
The Nuraghe of Bronze Age Sardinia also are described as being constructed in cyclopean masonry, as are some of the constructions of the Talaiotic Culture abounding on Menorca and present to a lesser extent on Mallorca.
In Homer's Odyssey (Book 9), Odysseus lands on the Island of the Cyclopes during his journey home from the Trojan War. He leaves his 11 other ships behind at an island and takes one ship and crew to see who lives at the other islands. They reach and land on an island with a giant cave filled with sheep and goats, he then left his boat at the shore and brought along his twelve best men to find who lived in the cave. Eventually they find that the large cave is the home of the great Cyclops Polyphemus. When Polyphemus returns home with his flocks and finds Odysseus and his men, he blocks the cave entrance with a great stone, trapping the remaining Greeks inside. Polyphemus then eats two men after killing them by removing their brains as his meal the first night.
Odysseus in the cave of Polyphemus by Jacob Jordaens, first half of 17th century.
The next morning, Polyphemus kills and eats two more of Odysseus' men for his breakfast and exits the cave to graze his sheep. The desperate Odysseus devises a clever escape plan. He spots a rather large unseasoned olive wood club that Polyphemus left behind the previous night and, with the help of his men, sharpens the narrow end to a fine point. He hardens the stake over a flame and hides it from sight. That night, Polyphemus returns from herding his flock of sheep. He sits down and kills two more of Odysseus' men, bringing the death toll to six. At that point, Odysseus offers Polyphemus the strong and undiluted wine given to him by Maron. The wine makes Polyphemus drunk and unwary. When Polyphemus asks for Odysseus' name, promising him a guest-gift if he answers, Odysseus tells him "Οὖτις", which means "no one", "nothing".[21] Being drunk, Polyphemus thinks of it as a real name and says that he will eat "Nobody" last and that this shall be his guest-gift—a vicious insult both to the tradition of hospitality and to Odysseus. With that, Polyphemus crashes to the floor and passes out. Odysseus, with the help of his men, lifts the flaming stake, charges forward and drives it into Polyphemus' eye, blinding him. Polyphemus yells for help from his fellow cyclopes that "Nobody" has hurt him. The other cyclopes think Polyphemus is making a fool out of them or that it must be a matter with the gods, and they grumble and go away.
In the morning, Odysseus and his men tie themselves to the undersides of Polyphemus' sheep. When the blind Cyclops lets the sheep out to graze, he feels their backs to ensure the men are not riding out, but because of Odysseus' plan, he does not feel the men underneath. Odysseus leaves last, riding beneath the belly of the biggest ram. Polyphemus does not realize that the men are no longer in his cave until the sheep and the men are safely out.
As he sails away with his men, Odysseus boasts to Polyphemus that "I am not no one; I am Odysseus, Son of Laertes, King of Ithaca." This act of hubris causes problems for Odysseus later. Polyphemus prays to his father, Poseidon for revenge. Even though Poseidon fought on the side of the Greeks during the Trojan War, he bore Odysseus a grudge for not giving him a sacrifice when Poseidon prevented them from being discovered inside of the Trojan Horse.
The episode in Odyssey is the oldest testament to cannibalism in ancient Greek literature. Walter Burkert detects in the Polyphemus episode a subtext that "seems to offer us something more ancient: threatened by the man-eater, men conceal themselves in the skins of slaughtered animals, and thus, disguised as animals, escape the groping hands of the blinded monster."[22] The vivid nature of the Polyphemus episode in the Odyssey made it a favorite theme of ancient Greek painted pottery, both black-figure and red-figure pottery. According to Julien d'Huy, this tale may be palaeolithic[23]
In Theocritus
The Hellenistic poet Theocritus painted a more sympathetic picture of Polyphemus. The Cyclops of the Odyssey has been recast in the poet's pastoral style which idealized the simple lives of shepherds. In Idylls 6 and 11, Polyphemus becomes a gentle shepherd in love with the sea-nymph Galatea, finding solace in song. According to a tradition, Keltos, the eponymous ancestor of the Celts, was a son of Polyphemus and Galatea.
In Virgil's Aeneid
Aeneas observes Polyphemus as he leads his flocks down to the sea after Achaemenides re-tells the story of how Odysseus and his men escaped Polyphemus in Homer's Odyssey. Polyphemus is described as using a “lopped pine tree” as a walking staff. Once Polyphemus reaches the sea, he washes his oozing eye socket with water and groans painfully. Achaemenides is taken aboard Aeneas’ vessel and they begin to row away. Polyphemus hears them and gives chase into the sea, but is unable to reach them. He then lets out a great roar and the rest of the cyclopes in Polyphemus’ tribe come down to the shore and watch as Aeneas safely sails away.[24]
Polyphemus is often portrayed with two empty eye sockets and his actual eye located in the middle on his forehead.
In Ovid's Metamorphoses
Polyphemus Hears the Arrival of Galatea (from Herculaneum)
The Cyclops also appears in Ovid's story of Acis and Galatea.[25] As a jealous suitor of the sea nymph, Galatea, he kills his rival Acis with a rock. Rather than telling the love stories of Odysseus and Aeneas, Ovid chooses to tell love stories about the monsters that those heroes experienced. Ovid's first century Roman audience would surely have had a basic knowledge of Polyphemus' role as an uncivilized cannibal in Book IX of the Odyssey, and this episode gives an amusing contrast to that characterization. Polyphemus is shown doing all of the things that a proper Roman suitor would do—trims his beard, composes a poem, etc.—which encourage the reader/hearer to cheer for him, even though his courtship is doomed to fail. Ovid tells this story shortly after the Judgement of Arms, where he shows how perceptions of Odysseus in Ovid's time were very different from the Archaic period in Greece. Ovid's self-conscious and urbane report appears to be suggesting in his uncharacteristic depiction of Polyphemus that it is possible for the way that readers view a character to drastically change over time.
Although the full story was described by Ovid, it was also mentioned by Philoxenus and Theocritus, and in Valerius Flaccus' version of Argonautica, among the themes painted on the Argos, "Cyclops from the Sicilian shore calls Galatea back."[26]
During the Renaissance and Baroque the myth regained publicity and Luís de Góngora published his own "Fábula de Polifemo y Galatea" in 1613.
Polyphemus sings in Georg Friedrich Händel's popular 1718 setting of Acis and Galatea, an English language pastoral opera or masque with the libretto set by John Gay to Ovid's Metamorphosis. Here, the jealous monster scares the lovers in the aria "I rage, I melt, I burn" and then monstrously courts Galatea with his "O ruddier than the cherry". As he realizes how he frightens the one he would love, he resists mollification with "Love sounds the alarm" then ultimately interrupts their sweet duet, now a trio, and murders his opponent in a rage.
Polyphemus has been repeatedly portrayed in post-classical art and literature. Nicholas Poussin's painting Landscape with Polyphemus was the subject of a famous essay by William Hazlitt.[29]
Polyphemus is also the subject of a series of sculptures made by the French artist August Rodin about 1888.
Polyphème is the theme of an opera by French composer Jean Cras (1879–1932).
Polyphemus was featured in the 1955 film Ulysses where he was played by Oscar Andriani, as well as the 1997 TV miniseries The Odyssey where he was played by Reid Asato.
And Ulysses answered, "King Alcinous, it is a good thing to hear a bard with such a divine voice as this man has. There is nothing better or more delightful than when a whole people make merry together, with the guests sitting orderly to listen, while the table is loaded with bread and meats, and the cup-bearer draws wine and fills his cup for every man. This is indeed as fair a sight as a man can see. Now, however, since you are inclined to ask the story of my sorrows, and rekindle my own sad memories in respect of them, I do not know how to begin, nor yet how to continue and conclude my tale, for the hand of heaven has been laid heavily upon me.
"Firstly, then, I will tell you my name that you too may know it, and one day, if I outlive this time of sorrow, may become my there guests though I live so far away from all of you. I am Ulysses son of Laertes, reknowned among mankind for all manner of subtlety, so that my fame ascends to heaven. I live in Ithaca, where there is a high mountain called Neritum, covered with forests; and not far from it there is a group of islands very near to one another- Dulichium, Same, and the wooded island of Zacynthus. It lies squat on the horizon, all highest up in the sea towards the sunset, while the others lie away from it towards dawn. It is a rugged island, but it breeds brave men, and my eyes know none that they better love to look upon. The goddess Calypso kept me with her in her cave, and wanted me to marry her, as did also the cunning Aeaean goddess Circe; but they could neither of them persuade me, for there is nothing dearer to a man than his own country and his parents, and however splendid a home he may have in a foreign country, if it be far from father or mother, he does not care about it. Now, however, I will tell you of the many hazardous adventures which by Jove's will I met with on my return from Troy.
"When I had set sail thence the wind took me first to Ismarus, which is the city of the Cicons. There I sacked the town and put the people to the sword. We took their wives and also much booty, which we divided equitably amongst us, so that none might have reason to complain. I then said that we had better make off at once, but my men very foolishly would not obey me, so they stayed there drinking much wine and killing great numbers of sheep and oxen on the sea shore. Meanwhile the Cicons cried out for help to other Cicons who lived inland. These were more in number, and stronger, and they were more skilled in the art of war, for they could fight, either from chariots or on foot as the occasion served; in the morning, therefore, they came as thick as leaves and bloom in summer, and the hand of heaven was against us, so that we were hard pressed. They set the battle in array near the ships, and the hosts aimed their bronze-shod spears at one another. So long as the day waxed and it was still morning, we held our own against them, though they were more in number than we; but as the sun went down, towards the time when men loose their oxen, the Cicons got the better of us, and we lost half a dozen men from every ship we had; so we got away with those that were left.
"Thence we sailed onward with sorrow in our hearts, but glad to have escaped death though we had lost our comrades, nor did we leave till we had thrice invoked each one of the poor fellows who had perished by the hands of the Cicons. Then Jove raised the North wind against us till it blew a hurricane, so that land and sky were hidden in thick clouds, and night sprang forth out of the heavens. We let the ships run before the gale, but the force of the wind tore our sails to tatters, so we took them down for fear of shipwreck, and rowed our hardest towards the land. There we lay two days and two nights suffering much alike from toil and distress of mind, but on the morning of the third day we again raised our masts, set sail, and took our places, letting the wind and steersmen direct our ship. I should have got home at that time unharmed had not the North wind and the currents been against me as I was doubling Cape Malea, and set me off my course hard by the island of Cythera.
"I was driven thence by foul winds for a space of nine days upon the sea, but on the tenth day we reached the land of the Lotus-eater, who live on a food that comes from a kind of flower. Here we landed to take in fresh water, and our crews got their mid-day meal on the shore near the ships. When they had eaten and drunk I sent two of my company to see what manner of men the people of the place might be, and they had a third man under them. They started at once, and went about among the Lotus-eaters, who did them no hurt, but gave them to eat of the lotus, which was so delicious that those who ate of it left off caring about home, and did not even want to go back and say what had happened to them, but were for staying and munching lotus with the Lotus-eater without thinking further of their return; nevertheless, though they wept bitterly I forced them back to the ships and made them fast under the benches. Then I told the rest to go on board at once, lest any of them should taste of the lotus and leave off wanting to get home, so they took their places and smote the grey sea with their oars.
"We sailed hence, always in much distress, till we came to the land of the lawless and inhuman Cyclopes. Now the Cyclopes neither plant nor plough, but trust in providence, and live on such wheat, barley, and grapes as grow wild without any kind of tillage, and their wild grapes yield them wine as the sun and the rain may grow them. They have no laws nor assemblies of the people, but live in caves on the tops of high mountains; each is lord and master in his family, and they take no account of their neighbours.
"Now off their harbour there lies a wooded and fertile island not quite close to the land of the Cyclopes, but still not far. It is overrun with wild goats, that breed there in great numbers and are never disturbed by foot of man; for sportsmen- who as a rule will suffer so much hardship in forest or among mountain precipices- do not go there, nor yet again is it ever ploughed or fed down, but it lies a wilderness untilled and unsown from year to year, and has no living thing upon it but only goats. For the Cyclopes have no ships, nor yet shipwrights who could make ships for them; they cannot therefore go from city to city, or sail over the sea to one another's country as people who have ships can do; if they had had these they would have colonized the island, for it is a very good one, and would yield everything in due season. There are meadows that in some places come right down to the sea shore, well watered and full of luscious grass; grapes would do there excellently; there is level land for ploughing, and it would always yield heavily at harvest time, for the soil is deep. There is a good harbour where no cables are wanted, nor yet anchors, nor need a ship be moored, but all one has to do is to beach one's vessel and stay there till the wind becomes fair for putting out to sea again. At the head of the harbour there is a spring of clear water coming out of a cave, and there are poplars growing all round it.
"Here we entered, but so dark was the night that some god must have brought us in, for there was nothing whatever to be seen. A thick mist hung all round our ships; the moon was hidden behind a mass of clouds so that no one could have seen the island if he had looked for it, nor were there any breakers to tell us we were close in shore before we found ourselves upon the land itself; when, however, we had beached the ships, we took down the sails, went ashore and camped upon the beach till daybreak.
"When the child of morning, rosy-fingered Dawn, appeared, we admired the island and wandered all over it, while the nymphs Jove's daughters roused the wild goats that we might get some meat for our dinner. On this we fetched our spears and bows and arrows from the ships, and dividing ourselves into three bands began to shoot the goats. Heaven sent us excellent sport; I had twelve ships with me, and each ship got nine goats, while my own ship had ten; thus through the livelong day to the going down of the sun we ate and drank our fill,- and we had plenty of wine left, for each one of us had taken many jars full when we sacked the city of the Cicons, and this had not yet run out. While we were feasting we kept turning our eyes towards the land of the Cyclopes, which was hard by, and saw the smoke of their stubble fires. We could almost fancy we heard their voices and the bleating of their sheep and goats, but when the sun went down and it came on dark, we camped down upon the beach, and next morning I called a council.
"'Stay here, my brave fellows,' said I, 'all the rest of you, while I go with my ship and exploit these people myself: I want to see if they are uncivilized savages, or a hospitable and humane race.'
"I went on board, bidding my men to do so also and loose the hawsers; so they took their places and smote the grey sea with their oars. When we got to the land, which was not far, there, on the face of a cliff near the sea, we saw a great cave overhung with laurels. It was a station for a great many sheep and goats, and outside there was a large yard, with a high wall round it made of stones built into the ground and of trees both pine and oak. This was the abode of a huge monster who was then away from home shepherding his flocks. He would have nothing to do with other people, but led the life of an outlaw. He was a horrid creature, not like a human being at all, but resembling rather some crag that stands out boldly against the sky on the top of a high mountain.
"I told my men to draw the ship ashore, and stay where they were, all but the twelve best among them, who were to go along with myself. I also took a goatskin of sweet black wine which had been given me by Maron, Apollo son of Euanthes, who was priest of Apollo the patron god of Ismarus, and lived within the wooded precincts of the temple. When we were sacking the city we respected him, and spared his life, as also his wife and child; so he made me some presents of great value- seven talents of fine gold, and a bowl of silver, with twelve jars of sweet wine, unblended, and of the most exquisite flavour. Not a man nor maid in the house knew about it, but only himself, his wife, and one housekeeper: when he drank it he mixed twenty parts of water to one of wine, and yet the fragrance from the mixing-bowl was so exquisite that it was impossible to refrain from drinking. I filled a large skin with this wine, and took a wallet full of provisions with me, for my mind misgave me that I might have to deal with some savage who would be of great strength, and would respect neither right nor law.
"We soon reached his cave, but he was out shepherding, so we went inside and took stock of all that we could see. His cheese-racks were loaded with cheeses, and he had more lambs and kids than his pens could hold. They were kept in separate flocks; first there were the hoggets, then the oldest of the younger lambs and lastly the very young ones all kept apart from one another; as for his dairy, all the vessels, bowls, and milk pails into which he milked, were swimming with whey. When they saw all this, my men begged me to let them first steal some cheeses, and make off with them to the ship; they would then return, drive down the lambs and kids, put them on board and sail away with them. It would have been indeed better if we had done so but I would not listen to them, for I wanted to see the owner himself, in the hope that he might give me a present. When, however, we saw him my poor men found him ill to deal with.
"We lit a fire, offered some of the cheeses in sacrifice, ate others of them, and then sat waiting till the Cyclops should come in with his sheep. When he came, he brought in with him a huge load of dry firewood to light the fire for his supper, and this he flung with such a noise on to the floor of his cave that we hid ourselves for fear at the far end of the cavern. Meanwhile he drove all the ewes inside, as well as the she-goats that he was going to milk, leaving the males, both rams and he-goats, outside in the yards. Then he rolled a huge stone to the mouth of the cave- so huge that two and twenty strong four-wheeled waggons would not be enough to draw it from its place against the doorway. When he had so done he sat down and milked his ewes and goats, all in due course, and then let each of them have her own young. He curdled half the milk and set it aside in wicker strainers, but the other half he poured into bowls that he might drink it for his supper. When he had got through with all his work, he lit the fire, and then caught sight of us, whereon he said:
"'Strangers, who are you? Where do sail from? Are you traders, or do you sail the as rovers, with your hands against every man, and every man's hand against you?'
"We were frightened out of our senses by his loud voice and monstrous form, but I managed to say, 'We are Achaeans on our way home from Troy, but by the will of Jove, and stress of weather, we have been driven far out of our course. We are the people of Agamemnon, son of Atreus, who has won infinite renown throughout the whole world, by sacking so great a city and killing so many people. We therefore humbly pray you to show us some hospitality, and otherwise make us such presents as visitors may reasonably expect. May your excellency fear the wrath of heaven, for we are your suppliants, and Jove takes all respectable travellers under his protection, for he is the avenger of all suppliants and foreigners in distress.'
"To this he gave me but a pitiless answer, 'Stranger,' said he, 'you are a fool, or else you know nothing of this country. Talk to me, indeed, about fearing the gods or shunning their anger? We Cyclopes do not care about Jove or any of your blessed gods, for we are ever so much stronger than they. I shall not spare either yourself or your companions out of any regard for Jove, unless I am in the humour for doing so. And now tell me where you made your ship fast when you came on shore. Was it round the point, or is she lying straight off the land?'
"He said this to draw me out, but I was too cunning to be caught in that way, so I answered with a lie; 'Neptune,' said I, 'sent my ship on to the rocks at the far end of your country, and wrecked it. We were driven on to them from the open sea, but I and those who are with me escaped the jaws of death.'
"The cruel wretch vouchsafed me not one word of answer, but with a sudden clutch he gripped up two of my men at once and dashed them down upon the ground as though they had been puppies. Their brains were shed upon the ground, and the earth was wet with their blood. Then he tore them limb from limb and supped upon them. He gobbled them up like a lion in the wilderness, flesh, bones, marrow, and entrails, without leaving anything uneaten. As for us, we wept and lifted up our hands to heaven on seeing such a horrid sight, for we did not know what else to do; but when the Cyclops had filled his huge paunch, and had washed down his meal of human flesh with a drink of neat milk, he stretched himself full length upon the ground among his sheep, and went to sleep. I was at first inclined to seize my sword, draw it, and drive it into his vitals, but I reflected that if I did we should all certainly be lost, for we should never be able to shift the stone which the monster had put in front of the door. So we stayed sobbing and sighing where we were till morning came.
"When the child of morning, rosy-fingered Dawn, appeared, he again lit his fire, milked his goats and ewes, all quite rightly, and then let each have her own young one; as soon as he had got through with all his work, he clutched up two more of my men, and began eating them for his morning's meal. Presently, with the utmost ease, he rolled the stone away from the door and drove out his sheep, but he at once put it back again- as easily as though he were merely clapping the lid on to a quiver full of arrows. As soon as he had done so he shouted, and cried 'Shoo, shoo,' after his sheep to drive them on to the mountain; so I was left to scheme some way of taking my revenge and covering myself with glory.
"In the end I deemed it would be the best plan to do as follows. The Cyclops had a great club which was lying near one of the sheep pens; it was of green olive wood, and he had cut it intending to use it for a staff as soon as it should be dry. It was so huge that we could only compare it to the mast of a twenty-oared merchant vessel of large burden, and able to venture out into open sea. I went up to this club and cut off about six feet of it; I then gave this piece to the men and told them to fine it evenly off at one end, which they proceeded to do, and lastly I brought it to a point myself, charring the end in the fire to make it harder. When I had done this I hid it under dung, which was lying about all over the cave, and told the men to cast lots which of them should venture along with myself to lift it and bore it into the monster's eye while he was asleep. The lot fell upon the very four whom I should have chosen, and I myself made five. In the evening the wretch came back from shepherding, and drove his flocks into the cave- this time driving them all inside, and not leaving any in the yards; I suppose some fancy must have taken him, or a god must have prompted him to do so. As soon as he had put the stone back to its place against the door, he sat down, milked his ewes and his goats all quite rightly, and then let each have her own young one; when he had got through with all this work, he gripped up two more of my men, and made his supper off them. So I went up to him with an ivy-wood bowl of black wine in my hands:
"'Look here, Cyclops,' said I, you have been eating a great deal of man's flesh, so take this and drink some wine, that you may see what kind of liquor we had on board my ship. I was bringing it to you as a drink-offering, in the hope that you would take compassion upon me and further me on my way home, whereas all you do is to go on ramping and raving most intolerably. You ought to be ashamed yourself; how can you expect people to come see you any more if you treat them in this way?'
"He then took the cup and drank. He was so delighted with the taste of the wine that he begged me for another bowl full. 'Be so kind,' he said, 'as to give me some more, and tell me your name at once. I want to make you a present that you will be glad to have. We have wine even in this country, for our soil grows grapes and the sun ripens them, but this drinks like nectar and ambrosia all in one.'
"I then gave him some more; three times did I fill the bowl for him, and three times did he drain it without thought or heed; then, when I saw that the wine had got into his head, I said to him as plausibly as I could: 'Cyclops, you ask my name and I will tell it you; give me, therefore, the present you promised me; my name is Noman; this is what my father and mother and my friends have always called me.'
"But the cruel wretch said, 'Then I will eat all Noman's comrades before Noman himself, and will keep Noman for the last. This is the present that I will make him.'
As he spoke he reeled, and fell sprawling face upwards on the ground. His great neck hung heavily backwards and a deep sleep took hold upon him. Presently he turned sick, and threw up both wine and the gobbets of human flesh on which he had been gorging, for he was very drunk. Then I thrust the beam of wood far into the embers to heat it, and encouraged my men lest any of them should turn faint-hearted. When the wood, green though it was, was about to blaze, I drew it out of the fire glowing with heat, and my men gathered round me, for heaven had filled their hearts with courage. We drove the sharp end of the beam into the monster's eye, and bearing upon it with all my weight I kept turning it round and round as though I were boring a hole in a ship's plank with an auger, which two men with a wheel and strap can keep on turning as long as they choose. Even thus did we bore the red hot beam into his eye, till the boiling blood bubbled all over it as we worked it round and round, so that the steam from the burning eyeball scalded his eyelids and eyebrows, and the roots of the eye sputtered in the fire. As a blacksmith plunges an axe or hatchet into cold water to temper it- for it is this that gives strength to the iron- and it makes a great hiss as he does so, even thus did the Cyclops' eye hiss round the beam of olive wood, and his hideous yells made the cave ring again. We ran away in a fright, but he plucked the beam all besmirched with gore from his eye, and hurled it from him in a frenzy of rage and pain, shouting as he did so to the other Cyclopes who lived on the bleak headlands near him; so they gathered from all quarters round his cave when they heard him crying, and asked what was the matter with him.
"'What ails you, Polyphemus,' said they, 'that you make such a noise, breaking the stillness of the night, and preventing us from being able to sleep? Surely no man is carrying off your sheep? Surely no man is trying to kill you either by fraud or by force?
"But Polyphemus shouted to them from inside the cave, 'Noman is killing me by fraud! Noman is killing me by force!'
"'Then,' said they, 'if no man is attacking you, you must be ill; when Jove makes people ill, there is no help for it, and you had better pray to your father Neptune.'
"Then they went away, and I laughed inwardly at the success of my clever stratagem, but the Cyclops, groaning and in an agony of pain, felt about with his hands till he found the stone and took it from the door; then he sat in the doorway and stretched his hands in front of it to catch anyone going out with the sheep, for he thought I might be foolish enough to attempt this.
"As for myself I kept on puzzling to think how I could best save my own life and those of my companions; I schemed and schemed, as one who knows that his life depends upon it, for the danger was very great. In the end I deemed that this plan would be the best. The male sheep were well grown, and carried a heavy black fleece, so I bound them noiselessly in threes together, with some of the withies on which the wicked monster used to sleep. There was to be a man under the middle sheep, and the two on either side were to cover him, so that there were three sheep to each man. As for myself there was a ram finer than any of the others, so I caught hold of him by the back, esconced myself in the thick wool under his belly, and flung on patiently to his fleece, face upwards, keeping a firm hold on it all the time.
"Thus, then, did we wait in great fear of mind till morning came, but when the child of morning, rosy-fingered Dawn, appeared, the male sheep hurried out to feed, while the ewes remained bleating about the pens waiting to be milked, for their udders were full to bursting; but their master in spite of all his pain felt the backs of all the sheep as they stood upright, without being sharp enough to find out that the men were underneath their bellies. As the ram was going out, last of all, heavy with its fleece and with the weight of my crafty self; Polyphemus laid hold of it and said:
"'My good ram, what is it that makes you the last to leave my cave this morning? You are not wont to let the ewes go before you, but lead the mob with a run whether to flowery mead or bubbling fountain, and are the first to come home again at night; but now you lag last of all. Is it because you know your master has lost his eye, and are sorry because that wicked Noman and his horrid crew have got him down in his drink and blinded him? But I will have his life yet. If you could understand and talk, you would tell me where the wretch is hiding, and I would dash his brains upon the ground till they flew all over the cave. I should thus have some satisfaction for the harm a this no-good Noman has done me.'
"As spoke he drove the ram outside, but when we were a little way out from the cave and yards, I first got from under the ram's belly, and then freed my comrades; as for the sheep, which were very fat, by constantly heading them in the right direction we managed to drive them down to the ship. The crew rejoiced greatly at seeing those of us who had escaped death, but wept for the others whom the Cyclops had killed. However, I made signs to them by nodding and frowning that they were to hush their crying, and told them to get all the sheep on board at once and put out to sea; so they went aboard, took their places, and smote the grey sea with their oars. Then, when I had got as far out as my voice would reach, I began to jeer at the Cyclops.
"'Cyclops,' said I, 'you should have taken better measure of your man before eating up his comrades in your cave. You wretch, eat up your visitors in your own house? You might have known that your sin would find you out, and now Jove and the other gods have punished you.'
"He got more and more furious as he heard me, so he tore the top from off a high mountain, and flung it just in front of my ship so that it was within a little of hitting the end of the rudder. The sea quaked as the rock fell into it, and the wash of the wave it raised carried us back towards the mainland, and forced us towards the shore. But I snatched up a long pole and kept the ship off, making signs to my men by nodding my head, that they must row for their lives, whereon they laid out with a will. When we had got twice as far as we were before, I was for jeering at the Cyclops again, but the men begged and prayed of me to hold my tongue.
"'Do not,' they exclaimed, 'be mad enough to provoke this savage creature further; he has thrown one rock at us already which drove us back again to the mainland, and we made sure it had been the death of us; if he had then heard any further sound of voices he would have pounded our heads and our ship's timbers into a jelly with the rugged rocks he would have heaved at us, for he can throw them a long way.'
"But I would not listen to them, and shouted out to him in my rage, 'Cyclops, if any one asks you who it was that put your eye out and spoiled your beauty, say it was the valiant warrior Ulysses, son of Laertes, who lives in Ithaca.'
"On this he groaned, and cried out, 'Alas, alas, then the old prophecy about me is coming true. There was a prophet here, at one time, a man both brave and of great stature, Telemus son of Eurymus, who was an excellent seer, and did all the prophesying for the Cyclopes till he grew old; he told me that all this would happen to me some day, and said I should lose my sight by the hand of Ulysses. I have been all along expecting some one of imposing presence and superhuman strength, whereas he turns out to be a little insignificant weakling, who has managed to blind my eye by taking advantage of me in my drink; come here, then, Ulysses, that I may make you presents to show my hospitality, and urge Neptune to help you forward on your journey- for Neptune and I are father and son. He, if he so will, shall heal me, which no one else neither god nor man can do.'
"Then I said, 'I wish I could be as sure of killing you outright and sending you down to the house of Hades, as I am that it will take more than Neptune to cure that eye of yours.'
"On this he lifted up his hands to the firmament of heaven and prayed, saying, 'Hear me, great Neptune; if I am indeed your own true-begotten son, grant that Ulysses may never reach his home alive; or if he must get back to his friends at last, let him do so late and in sore plight after losing all his men [let him reach his home in another man's ship and find trouble in his house.']
"Thus did he pray, and Neptune heard his prayer. Then he picked up a rock much larger than the first, swung it aloft and hurled it with prodigious force. It fell just short of the ship, but was within a little of hitting the end of the rudder. The sea quaked as the rock fell into it, and the wash of the wave it raised drove us onwards on our way towards the shore of the island.
"When at last we got to the island where we had left the rest of our ships, we found our comrades lamenting us, and anxiously awaiting our return. We ran our vessel upon the sands and got out of her on to the sea shore; we also landed the Cyclops' sheep, and divided them equitably amongst us so that none might have reason to complain. As for the ram, my companions agreed that I should have it as an extra share; so I sacrificed it on the sea shore, and burned its thigh bones to Jove, who is the lord of all. But he heeded not my sacrifice, and only thought how he might destroy my ships and my comrades.
"Thus through the livelong day to the going down of the sun we feasted our fill on meat and drink, but when the sun went down and it came on dark, we camped upon the beach. When the child of morning, rosy-fingered Dawn, appeared, I bade my men on board and loose the hawsers. Then they took their places and smote the grey sea with their oars; so we sailed on with sorrow in our hearts, but glad to have escaped death though we had lost our comrades.
5. Compare Hes. Th. 132ff. who agrees in describing Cronus as the youngest of the brood. As Zeus, who succeeded his father Cronus on the heavenly throne, was likewise the youngest of his family (Hes. Th. 453ff.), we may conjecture that among the ancient Greeks or their ancestors inheritance was at one time regulated by the custom of ultimogeniture or the succession of the youngest, as to which see Folk-Lore in the Old Testament, i.429ff. In the secluded highlands of Arcadia, where ancient customs and traditions lingered long, King Lycaon is said to have been succeeded by his youngest son. See Apollod. 3.8.1.
[1.1.4] But Earth (가이아), grieved at the destruction of her children, who had been cast into Tartarus, persuaded the Titans to attack their father and gave Cronus an adamantine (아다만트 · 아다만틴: 철석 · 금강과 같은 단단한 물질) sickle. And they, all but Ocean, attacked him, and Cronus cut off his father's genitals (생식기) and threw them into the sea;
Adamant
and similar words are used to refer to any especially hard substance, whether composed of diamond, some other gemstone, or some type of metal. Both adamant and diamond derive from the Greek word αδαμαστος (adamastos), meaning "untameable". Adamantite and adamantium (a metallic name derived from the Neo-Latin ending -ium) are also common variants.
Adamantine has, throughout ancient history, referred to anything that was made of a very hard material. Virgil describes Tartarus as having a screeching gate protected by columns of solid adamantine (Aeneid book VI). Later, by the Middle Ages, the term came to refer to diamond, as it was the hardest material then known, and remains the hardest non-synthetic material known.
It was in the Middle Ages, too, that adamantine hardness and the lodestone's magnetic properties became confused and combined, leading to an alternate definition in which "adamant" means magnet, falsely derived from the Latin adamare, which means to love or be attached to.[30] Another connection was the belief that adamant (the diamond definition) could block the effects of a magnet. This was addressed in chapter III of Pseudodoxia Epidemica, for instance.
Since the word diamond is now used for the hardest gemstone, the increasingly archaic term "adamant" has a mostly poetic or figurative use. In that capacity, the name is frequently used in popular media and fiction to refer to a very hard substance.
In the Greek Tragedy, Prometheus Bound translated by G. M. Cookson, Hephaestus is to bind Prometheus "to the jagged rocks in adamantine bonds infrangible."
In John Milton's Paradise Lost (Book 1), Satan is hurled "to bottomless perdition, there to dwell in adamantine chains and penal fire". Later (Book 6), Satan's shield is described as "of tenfold adamant," and the armor worn by the angels is described as "adamantine."[31]
Here Apollodorus follows Hesiod, according to whom the Furies sprang, not from the genitals of Sky which were thrown into the sea, but from the drops of his blood which fell on Earth and impregnated her.
The sickle with which Cronus did the deed is said to have been flung by him into the sea at Cape Drepanum in Achaia (Paus. 7.23.4).
The barbarous story of the mutilation of the divine father by his divine son shocked the moral sense of later ages. See
Plat. Rep. 2, 377e-378a;
Plat. Euthyph. 5e-6a;
Cicero, De natura deorum ii.24.63ff.
Andrew Lang interpreted the story with some probability as one of a worldwide class of myths intended to explain the separation of Earth and Sky. See Andrew Lang, Custom and Myth (London, 1884), pp. 45ff., and as to myths of the forcible separation of Sky and Earth, see E. B. Tylor, Primitive Culture, i.322ff.
Hes. Th. 156-190
우라노스의 악행과 거세
우라노스의 악행
For of all the children that were born of Earth (가이아) and Heaven (우라노스), these were the most terrible, and they were hated by their own father (우라노스) from the first. And he (우라노스) used to hide them (퀴클롭스와 헤카톤케이레스) all away in a secret place of Earth (가이아) so soon as each was born, and would not suffer them to come up into the light: and Heaven (우라노스) rejoiced in his evil doing. But vast Earth (가이아) groaned (신음 소리를 내다) within, being straitened (곤란받게 하다), and she made the element of grey flint (부싯돌) and shaped a great sickle, and told her plan to her dear sons.
163~173행: 가이아의 분노와 계획
[163] And she spoke, cheering them, while she was vexed (화가 난) in her dear heart: “My children, gotten of a sinful father, if you will obey me, we should punish the vile outrage (절대로 용납할 수 없는 잔인무도한 일) of your father; for he first thought of (우선 ...을 생각하다) doing shameful things.”
[167] So she said; but fear seized them all, and none of them uttered a word. But great Cronos (크로노스: 남신, 제우스의 부친, 농경의 신) the wily (교활한) took courage and answered his dear mother: “Mother, I will undertake to do this deed, for I reverence not our father of evil name, for he first thought of (우선 ...을 생각하다) doing shameful things.”
[173] So he said: and vast Earth (가이아) rejoiced greatly in spirit, and set and hid him in an ambush (매복), and put in his hands a jagged (삐죽삐죽한) sickle, and revealed to him the whole plot.
176행: 우라노스를 거세함
[176] And Heaven (우라노스) came, bringing on night and longing for love, and he lay about Earth (가이아) spreading himself full upon her.[32] Then the son from his ambush (매복) stretched forth his left hand and in his right took the great long sickle with jagged teeth, and swiftly lopped off (자르다) his own father's members and cast them away to fall behind him.
우라노스의 피로부터 생겨남: 에리이에스·기간테스·멜리아데스
And not vainly did they fall from his hand; for all the bloody drops that gushed forth (쏟아 내다) Earth (가이아) received, and as the seasons moved round she bare
the strong Erinyes (에리니에스: 저주와 복수의 세 여신, Alecto, Megaera, Tisiphone) and
the great Giants (기간테스) with gleaming armour, holding long spears in their hands and
the Nymphs whom they call Meliae (멜리아데스: 물푸레나무의 요정)[33] all over the boundless earth.
우라노스의 거세물로부터 생겨남: 아프로디테
And so soon as he (크로노스: 남신, 제우스의 부친, 농경의 신) had cut off the members with flint and cast them from the land into the surging sea, they were swept away over the main a long time: and a white foam spread around them from the immortal flesh, and in it there grew a maiden. First she drew near holy Cythera (키티라 섬), and from there, afterwards, she came to sea-girt (바다에 둘러싸인) Cyprus, and came forth an awful and lovely goddess, and grass grew up about her beneath her shapely feet. Her gods and men call Aphrodite (아프로디테: 미와 사랑의 여신, 비너스), and the foam-born goddess and rich-crowned Cytherea (아프로디테: 미와 사랑의 여신, 비너스), because she grew amid the foam, and Cytherea (아프로디테: 미와 사랑의 여신, 비너스) because she reached Cythera (키티라 섬), and Cyprogenes (아프로디테: 미와 사랑의 여신, 비너스) because she was born in billowy Cyprus, and Philommedes (아프로디테: 미와 사랑의 여신, 비너스)[34] because sprang from the members.
에로스가 아프로디테와 동반함
And with her went Eros (에로스), and comely (어여쁜) Desire (에로스) followed her at her birth at the first and as she went into the assembly of the gods. This honour she has from the beginning, and this is the portion allotted to her amongst men and undying gods, -- the whisperings of maidens and smiles and deceits (기만) with sweet delight and love and graciousness.
And, having dethroned their father (우라노스), they (티탄) brought up their brethren (헤카톤케이레스, 키클롭스) who had been hurled down to Tartarus (타르타로스: 태초신, 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둡고 눅눅한 곳), and committed the sovereignty to Cronus (크로노스: 티타네스, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친).
[1.1.5] But he (크로노스) again bound and shut them up in Tartarus,
[1.1.5] 크로노스가 레아와 결혼하여 낳은 다섯 자식들을 삼킴:헤스티아 · 데메테르 · 헤라 · 플루토 · 포세이돈편집
and [크로노스] wedded his sister Rhea (레아: 티타니데스, 우라노스와 가이아의 딸, 'the mother of gods'); and since both Earth (가이아: 태초신, 대지의 여신, 대자연) and Sky (우라노스: 태초신, 하늘의 남신, 가이아의 단성생식으로 낳은 아들) foretold him that he would be dethroned by his own son, he used to swallow his offspring at birth. His firstborn
Hestia (헤스티아: 테오이 올림피오이, 크로노스와 레아의 딸, 화덕 · 가정 · 가정의 질서의 여신) he swallowed, then
Demeter (데메테르: 도데카테온, 올림포스 12신, 크로노스와 레아의 딸, 제우스의 네 번째 아내, 곡물과 수확의 여신) and
Hera (헤라: 도데카테온, 올림포스 12신, 크로노스와 레아의 딸, 제우스의 누이이자 부인, 제우스의 일곱 번째 아내), and after them
[453] But Rhea (레아: 티탄, 우라노스와 가이아의 딸, 'the mother of gods') was subject in love to Cronos (크로노스: 티탄, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친) and bare splendid children,
strong Hades (하데스: 테오이 크토니오이, 크로노스와 레아의 아들, 죽음과 지하세계의 남신), pitiless in heart, who dwells under the earth, and
the loud-crashing Earth-Shaker (포세이돈: 도데카테온, 올림포스 12신, 바다 · 지진 · 돌풍의 남신), and
wise Zeus (제우스: 도데카테온, 올림포스 12신, 크로노스와 레아의 아들, 그리스 신화의 주신, 남신), father of gods and men, by whose thunder the wide earth is shaken.
These great Cronos (크로노스: 티탄, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친) swallowed as each came forth from the womb to his mother's (가이아? 레아?) knees with this intent, that no other of the proud sons of Heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들) should hold the kingly office amongst the deathless gods. For he (크로노스) learned from Earth (가이아: 대지의 여신, 대자연) and starry Heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들) that he (크로노스) was destined to be overcome by his own son, strong though he was, through the contriving (용케 …하다) of great Zeus.[36] Therefore he kept no blind outlook, but watched and swallowed down his children: and unceasing grief seized Rhea (레아: 티탄, 우라노스와 가이아의 딸, 'the mother of gods').
and brought him forth in a cave of Dicte (딕티 · 딕테: 크레타 섬의 동굴, 제우스가 태어난 곳).8
8. According to Hesiod, Rhea gave birth to Zeus in Crete, and the infant god was hidden in a cave of Mount Aegeum (Hes. Th. 468-480). Diod. 5.70 mentions the legend that Zeus was born at Dicte in Crete, and that the god afterwards founded a city on the site. But according to Diodorus, or his authorities, the child was brought up in a cave on Mount Ida. The ancients were not agreed as to whether the infant god had been reared on Mount Ida or Mount Dicte. Apollodorus declares for Dicte, and he is supported by Verg. G. 4.153, Serv. Verg. A. 3.104, and the Vatican Mythographers (Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79, First Vatican Mythographer 104; Second Vatican Mythographer 16). On the other hand the claim of Mount Ida is favoured by Callimachus, Hymn i.51; Ovid Fasti 4.207; and Lactantius Placidus on Statius, Theb. iv.784. The wavering of tradition on this point is indicated by Apollodorus, who, while he calls the mountain Dicte, names one of the god's nurses Ida.
So they (우라노스와 가이아) sent her (레아) to Lyetus (릭토스: 크레타 섬의 도시), to the rich land of Crete, when she (레아) was ready to bear great Zeus, the youngest of her children. Him (제우스) did vast Earth (가이아: 대지의 여신, 대자연) receive from Rhea (레아: 티탄, 우라노스와 가이아의 딸, 'the mother of gods') in wide Crete to nourish and to bring up. Thither came Earth (가이아: 대지의 여신, 대자연) carrying him swiftly through the black night to Lyctus (릭토스: 크레타 섬의 도시) first, and took him (제우스) in her (가이아? 레아?) arms and hid him in a remote cave beneath the secret places of the holy earth on thick-wooded Mount Aegeum; but to the mightily ruling son (크로노스) of Heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들), the earlier king of the gods, she (가이아? 레아?) gave a great stone wrapped in swaddling clothes. Then he took it in his hands and thrust it down into his belly: wretch (가엾은[불쌍한] 사람)!
Lyctus or Lyttos (Greek: Λύκτος or Λύττος), was one of the most considerable cities in ancient Crete, which appears in the Homericcatalogue.[37] Lyttos is now a village in the municipality of Minoa Pediada.
Lyctus in mythology
According to Hesiod,[38]Rhea gave birth to Zeus in a cave of Mount Aegaeon, near Lyttos. The cave has been identified since the late nineteenth century as Psychro. The inhabitants of this ancient Doric city called themselves colonists of Sparta,[39] and the worship of Apollo appears to have prevailed there.[40]
Psychro Cave is an ancient Minoansacred cave in the Lasithi district of eastern Crete. Psychro is associated with the Diktaean Cave, the putative site of Zeus' birth. According to Hesiod, Theogony 477, Rhea gave birth to Zeus in a cave of Mount Aegaeon, near Lyttos; since the late nineteenth century the cave above the modern village of Psychro has been identified with this sanctuary.
Geography
Psychro is 1,025 meters above sea level. The cave is located in the prefecture of Lasithi.
Myth
The Dictaean cave is famous in Greek mythology as the place where Amalthea, perhaps known in Crete as Dikte, nurtured the infant Zeus with her goat's milk, the mythic connection to the long use as a site of cult attested here by its archaeology. The nurse of Zeus, who was charged by Rhea to raise the infant Zeus in secret here, to protect him from his father Cronus (Krónos) is also called the nymphAdrasteia in some contexts.[41]
Archaeology
The cave was first excavated in 1886 by Joseph Hatzidakis, President of the Syllogos at Candia, and F. Halbherr.[42] In 1896, Sir Arthur Evans investigated the site.[43] In 1899, J. Demargne and David George Hogarth of the British School at Athens conducted further investigations; Hogarth's brief report published in 1900[44] gives a picture of the destruction wrought by primitive archaeological methods: immense fallen blocks from the upper cave roof were blasted before removal; the rich black earth had been previously ransacked. The stuccoed altar in the upper cave was discovered in 1900, surrounded by strata of ashes, pottery and "other refuse", among which were votive objects in bronze, terracotta, iron and bone, with fragments of some thirty libation tables and countless ceramic conical cups for food offerings. Bones among the ash layer attest to sacrifice of bulls, sheep and goats, deer and a boar.[45] The undisturbed lowest strata of the upper cave represented the transition between Late Minoan Kamares ware to earliest Mycenaean levels; finds represented the Geometric Style of the ninth century BCE, but few later than that. More recent excavation has revealed the use of the cave reached back to Early Minoan times, and votive objects attest to the cave's being the most frequented shrine by Middle Minoan times (MM IIIA).[46]
The lower grotto falls steeply with traces of a rock-cut stair to a pool, out of which stalactites rise. "Much earth had been thrown down by diggers of the Upper Grotto," Hogarth reported, "and this was found full of small bronze objects." In the vertical chinks of the lowest stalactites, Hogarth's team found "toy double-axes, knife-blades, needles, and other objects in bronze, placed there by dedicators, as in niches. The mud also at the edge of the subterranean pool was rich in similar things, and in statuettes of two types, male and female and engraved gems."
In 1961, John Boardman published the finds uncovered by these and other, illegal, excavations.
While clay human figurines are normally found in peak sanctuaries, Psychro and the sanctuary on Mount Ida stand out as the only sacred caves that have yielded human figurines. Psychro is also a unique sacred cave for a bronze leg, also known as a votive body part, which is the only votive body part to be found in a sacred cave. More common sacred cave finds at Psychro include stone and ceramic lamps.
Dikti or Dicte (Δίκτη) (also Lasithiotika Ori, Λασιθιώτικα Όρη) is a mountain range on the east of the island of Crete in the regional unit of Lasithi. On the west it extends to the regional unit of Heraklion.
On the north of the main massif, the plateau of Lasithi is located. The topology of the mountain range is rich with many plateaus (Lasithi, Katharo, Omalos Viannou, Limnakaro), valleys and secondary peaks. Some important peaks are Spathi 2148m, Afentis Christos/Psari Madara 2141m, Lazaros 2085m, Madara 1783m, Skafidaras 1673m, Katharo Tsivi 1665m, Sarakino 1588m, Afentis 1571m, Selena 1559m, Varsami 1545m, Toumpa Moutsounas 1538m, Platia Korfi 1489m, Mahairas 1487m, Virgiomeno Oros 1414m, . The main masif forms a horse-shoe around the valley of Selakano. Large part of the mountain area, including the Selakano valley, are forested with pines (Pinus brutia), Kermes oaks (Quercus coccifera), cypresses (Cupressus sempervirens), Holm Oaks (Quercus ilex) and Cretan Maples (Acer sempervirens).
The fertile valleys and plateaus of Dikti/Dicte are of significant importance in the local economy.
The dominant feature of Dikti is the Lasithi Plateau, the largest and most arguably most picturesque plateau in Crete. It is a place with a long history. Diktaion Antron, is located here, a cave where -according to the Mythology- Zeus was born. In a different myth, Dias (Zeus) was born in Idaion Antron in Mt Idi. A third myth is a compromise of the two, claiming that Zeus was born in Diktaion Antron but raised in Idaion.
She (레아) gave him (제우스) to the Curetes (코리반테스 · 쿠레테스: 키벨레 또는 레아의 아홉 무희, 어린 제우스를 돌봄) and to the nymphs Adrastia (아드라스테이아: 'inescapable', 님프로 크레타 섬에서 어린 제우스를 돌봄) and Ida (이다 산 · 이데 산: 님프로 크레타 섬에서 어린 제우스를 돌봄, 크레타 섬에서 가장 높은 산으로 높이는 2,456미터, 레아가 제우스를 이다 산의 동굴에 숨겨 길렀다), daughters of Melisseus (멜리세우스: 'bee-man', Melissus of Crete, 크레타 섬의 왕으로 님프 Adrastea와 Ida의 아버지), to nurse.
In Greek mythology, Adrasteia (Greek: Ἀδράστεια (Ionic Greek: Ἀδρήστεια), "inescapable"; also spelled Adrastia, Adrastea, Adrestea, Adastreia) was a nymph who was charged by Rhea with nurturing the infant Zeus, in secret in the Dictaean cave, to protect him from his father Cronus (Krónos).[47]
She is known to have been worshipped in hellenisedPhrygia (north-western Turkey), probably derived from a local Anatolian mountain deity. She is known from inscriptions in Greece from around 400 BC as a deity who defends the righteous.[출처 필요]
Adrastea may be interchangeable with Cybele a goddess associated with childbirth. The Greek's cultivated a patronic system of gods who served specific human needs, conditions or desires to whom one would give praise or tribute for success in certain arenas such as childbirth.[48]
Zeus
Adrasteia and her sister Ida, the nymph of Mount Ida, who also cared for the infant Zeus, were perhaps the daughters of Melisseus. The sisters fed the infant milk from the goat Amaltheia. The Korybantes, also known as the Curetes,[49] whom the scholiast on Callimachus calls her brothers, also watched over the child; they kept Cronus from hearing him cry by beating their swords on their shields, drowning out the sound.
On the mainland of Greece, the spring called Adrasteia was at the site of the Temple of Nemean Zeus,[50] a late Classic temple of c 330 BC, but built on an archaic platform in a very ancient sanctuary near the cave of the Nemean Lion.
Sphaira
Apollonius Rhodius relates[51] that she gave to the infant Zeus a beautiful globe (sphaira) to play with, and on some Cretan coins Zeus is represented sitting upon a globe. The ball, which Aphrodite promises to Eros, is described as if it were the Cosmos: "its zones are golden, and two circular joins[52] curve around each of them; the seams are concealed, as a twisting dark blue pattern plays over them. If you throw it up with your hands, it sends a flaming furrow through the sky like a star."[53] In some Cretan coins Zeus is represented sitting upon a globe.[54]
Rhesus
The tragedy Rhesus, no longer attributed to Euripides, makes Adrasteia the daughter of Zeus, rather than his nurse.[55]
Cirrha
At Cirrha, the port that served Delphi, Pausanias noted "a temple of Apollo, Artemis and Leto, with very large images of Attic workmanship. Adrasteia has been set up by the Cirrhaeans in the same place, but she is not so large as the other images."[56]
Epithet for other goddesses
Adrasteia was also an epithet of Nemesis, a primordial Great Goddess of the archaic period.[57] The epithet is derived by some writers from Adrastus, who is said to have built the first sanctuary of Nemesis on the river Asopus,[58] and by others from the Greek verb διδράσκειν (didraskein), according to which it would signify the goddess whom none can escape.[59][60]
Adrasteia was also an epithet applied to Rhea herself, to Cybele, and to Ananke, as her daughter.[61] As with Adrasteia, these four were especially associated with the dispensation of rewards and punishments. Lucian of Samosata refers to Adrasteia/Nemesis in his Dialogue of the sea-gods, 9, where Poseidon remarks to a Nereid that Adrasteia is a great deal stronger than Nephele, who was unable to prevent the fall of her daughter Helle from the ram of the Golden Fleece.
In Greek mythology, Melisseus ("bee-man"), the father of the nymphs Adrasteia and Ide (or Aega, according to Hyginus) who nursed the infant Zeus on Crete, was the eldest and leader of the nine Kuretes of Crete. They were chthonic daimones of Mount Ida, who clashed their spears and shields to drown out the wails of infant Zeus, whom they received from the Great Goddess, Rhea, his mother. The infant-god was hidden from his cannibal father and was raised in the cave that was sacred to the Goddess (Da) celebrated by the Kuretes, whose name it bore and still bears.[62] The names of the two daughters of Melisseus, one called the "inevitable" (Adrasteia) and the other simply "goddess" (Ida, de) are names used for the Great Mother Rhea herself.
The Dionysiaca of Nonnus, learned and accurate in spite of its late date, elaborates and gives all nine names of the Kuretes.[63]
The infant god was fed on milk and honey, the milk of the goat-nymph Amaltheia. Melisseus is simply another form of Melissus, also a Cretan "honey-man," remembered by later mythographers as a "king of Crete." Fermented honey, an entheogen that was the gift of the Goddess, preceded the knowledge of wine in Aegean culture. These honey-kings consorting with the Goddess will have combined their position of authority with a sacral role, but modern interpreters would not follow Robert Graves in asserting that Melliseus "Adrasteia and Io's reputed father, is really their mother, Melissa— the goddess as Queen-bee, who annually killed her male consort."[64]
When he came to maturity, Zeus rewarded his nymph nurses with the horn of Amaltheia, the cornucopia or horn of plenty that is always full of food and drink. Callimachus' Hymn to Zeus, full of witty and learned detail on the god's infancy, is at pains to show by etymologies that the mythic figures and geographical features obtained their names, and thus their very identities, through their participation in Zeus'early life. Other poets concur. A less Olympian-minded culture might have suggested that the horn was not actually Zeus' to give, and that it belonged already to the ancient and fertile Minoan-Mycenean nymphs of Crete.
In a mythic fragment that explains the connection of early Cretan culture with the island of Rhodes as deriving from Crete, Diodorus Siculus[65] briefly relates that five of the Kuretes sailed from Crete to the Chersonnese (peninsula) opposite Rhodes, with a notable expedition, expelled the Carians who dwelt there, and settling down in the land divided it into five parts, each of them founding a city, which he named after himself. Triopas, one of the sons of Helios and Rhodos herself, who was a fugitive because of the murder of his brother Tenages, fled there and was purified of the murder by Melisseus.
The Cave of Zeus is a system of caves located on the slopes of Mount Ida, on the island of Crete, Greece. The deep cave has a single entrance and features beautiful stalagmites and stalactites.
In antiquity it was a place of worship, because it was believed to be the cave where the goddess Rheahid the infantZeus, in order to protect him from his father Cronus. According to a variant of this legend, the Kouretes, a band of mythical warriors, undertook to dance their wild, noisy war dances in front of the cave, so that the clamour would keep Cronus from hearing the infant's crying.
Excavations have revealed a large number of votive cult offerings on the site.
The Cave of Zeus may also refer to a cave by the same name on the Aegean island of Naxos.
Mount Ida, known variously as Idha, Ídhi, Idi, Ita and now Psiloritis (Ψηλορείτης, "high mountain"), is the highest mountain on Crete. Located in the Rethymno regional unit, it was sacred to the GreekTitanessRhea, and on its slopes lies the cave, Idaion Andron, in which, according to legend, Zeus was born. As an island high point at 2,456 m, it is the mountain with the highest topographic prominence in Greece.[66] Interesting features are the plateau of Nida and the forest of Ruva on the east side. The observatory of the University of Crete is located on the secondary peak Skinakas at 1750m.
Mount Ida is the locus for a race of legendary ancient metal workers (Dactyls), whose roots are also associated with Cyprus.[67]
Along one flank of Mount Ida is the Amari Valley, a locus settled by expansion of ancient Phaistos, when the settlement of Monastiraki was established.
A small, open stone chapel of Timios Stavros (Holy Cross), site of an annual pilgrimage on September 14, is located on the summit, surrounded by numerous bivouac sites used by mountain walkers.
A small, abandoned alpine skiing centre is located on the eastern flank of Mount Ida, accessible by road from Anogeia, which also offers the easiest route of ascent from the Nida Plateau.
In ancient times the Idaean cave, "cave of the Goddess" (Dea) was venerated by Minoans and Hellenes alike. By Greek times the cave was rededicated to Zeus.[68] The cave where Zeus was nurtured is not this one but Psychro Cave; there the two nymphs who cared for the infant were Adrasteia and Idê.
Votive seals and ivories have been found in the cave.[69] Like the Dictaean cave, the Idaean cave was known as a place of initiations,[70] and it may have served as the site of an oracle, symbolized by the frequent depiction of a tripod on coins of nearby Axos, which presumably controlled the territory around the cave.[71]
Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79 (First Vatican Mythographer 104; Second Vatican Mythographer 16).
According to Callimachus, Amalthea was a goat. Aratus also reported, if he did not believe, the story that the supreme god had been suckled by a goat (Strab. 8.7.5), and this would seem to have been the common opinion (Diod. 5.70.3; Hyginus, Ast. ii.13; Second Vatican Mythographer 16).
According to one account, his nurse Amalthea hung him in his cradle on a tree “in order that he might be found neither in heaven nor on earth nor in the sea” (Hyginus, Fab. 139).
Melisseus, the father of his nurses Adrastia and Ida, is said to have been a Cretan king (Hyginus, Ast. ii.13); but his name is probably due to an attempt to rationalize the story that the infant Zeus was fed by bees. See Virgil, Geo. 1.149ff. with the note of Serv. Verg. G. 1.153; First Vatican Mythographer 104; Second Vatican Mythographer 16.
In Greek mythology, Amalthea or Amaltheia (Ἀμάλθεια) is the most-frequently mentioned foster-mother of Zeus. Her name in Greek ("tender goddess") is clearly an epithet, signifying the presence of an earlier nurturing goddess,[72] whom the Hellenes, whose myths we know, knew to be located in Crete, where Minoans may have called her a version of "Dikte".[73] Amalthea is sometimes represented as the goat who suckled the infant-god in a cave in Cretan Mount Aigaion ("Goat Mountain"),[74] sometimes as a goat-tending nymph[75] of uncertain parentage (the daughter of Oceanus, Haemonius, Olenos,[76] or—according to Lactantius—Melisseus[77]), who brought him up on the milk of her goat.[78] The possession of multiple and uncertain mythological parents indicates wide worship of a deity in many cultures having varying local traditions. Other names, like Adrasteia, Ide, the nymph of Mount Ida, or Adamanthea, which appear in mythology handbooks,[79] are simply duplicates of Amalthea.
In the tradition represented by Hesiod's Theogony, Cronus swallowed all of his children immediately after birth. The mother goddess Rhea, Zeus' mother, deceived her brother consort Cronus by giving him a stone wrapped to look like a baby instead of Zeus. Since she instead gave the infant Zeus to Adamanthea to nurse in a cave on a mountain in Crete, it is clear that Adamanthea is a doublet of Amalthea. In many literary references, the Greek tradition relates that in order that Cronus should not hear the wailing of the infant, Amalthea gathered about the cave the Kuretes or the Korybantes to dance, shout, and clash their spears against their shields.[80]
Amalthea and the aegis
Amalthea's skin, or that of her goat, killed and skinned by the grown Zeus, became the protective Aegis in some traditions, a vivid enough metaphor for the transfer of power to this Olympian god from that of the goddess who preceded his cult.
Amalthea placed among the stars
"Amaltheia was placed amongst the stars as the constellation Capra—the group of stars surrounding Capella on the arm (ôlenê) of Auriga the Charioteer."[81]Capra simply means "she-goat" and the star-name Capella is the "little goat", but some modern readers confuse her with the male sea-goat of the Zodiac, Capricorn, who bears no relation to Amalthea, no connection in a Greek or Latin literary source nor any ritual or inscription to join the two. Hyginus describes this catasterism in the Poetic Astronomy, in speaking of Auriga, the Charioteer:
Parmeniscus says that a certain Melisseus was king in Crete, and to his daughters Jove was brought to nurse. Since they did not have milk, they furnished him a she-goat, Amalthea by name, who is said to have reared him. She often bore twin kids, and at the very time that Jove was brought to her to nurse, had borne a pair. And so because of the kindness of the mother, the kids, too were placed among the constellations. Cleostratus of Tenedos is said to have first pointed out these kids among the stars.
But Musaeus says Jove was nursed by Themis and the nymph Amalthea, to whom he was given by Ops, his mother. Now Amalthea had as a pet a certain goat which is said to have nursed Jove.[82]
See also
Auðumbla, the primeval cow in Norse folklore who nourished Ymir and Búri
Amalthea disambiguation page, for Amalthea in astronomy and other subjects
and the Curetes (코리반테스 · 쿠레테스: 키벨레 또는 레아의 아홉 무희, 어린 제우스를 돌봄) in arms guarded the babe in the cave, clashing their spears on their shields in order that Cronus (크로노스: 티타네스, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친) might not hear the child's voice.10
10. As to the Curetes in their capacity of guardians of the infant Zeus, see
Callimachus, Hymn i.52ff.;
Strab. 10.3.11;
Diod. 5.70, 2-4;
Lucretius ii.633-639;
Verg. G. 3.150ff.;
Ovid, Fasti iv.207ff.;
Hyginus, Fab. 139;
Serv. Verg. A. 3.104;
Lactantius Placidus on Statius, Theb. iv.784;
Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79 (First Vatican Mythographer 104; Second Vatican Mythographer 16).
The story of the way in which they protected the divine infant from his inhuman parent by clashing their weapons may reflect a real custom, by the observance of which human parents endeavoured to guard their infants against the assaults of demons. See Folk-Lore in the Old Testament, iii.472ff.
The Corybantes (/ˌkɒr.ɪˈbænt.iːz/; Κορύβαντες) were the armed and crested dancers who worshipped the Phrygian goddess Cybele with drumming and dancing. They are also called the Kurbantes in Phrygia, and Corybants in an older English transcription. The Kuretes were the nine dancers who venerate Rhea, the Cretan counterpart of Cybele, Mother of the Gods. A fragment from Strabo, book vii,[83] gives a sense of the roughly analogous character of these male confraternities, and the confusion rampant among those not initiated:
Many assert that the gods worshipped in Samothrace as well as the Kurbantes and the Korybantes and in like manner the Kouretes and the Idaean Daktyls are the same as the Kabeiroi, but as to the Kabeiroi they are unable to tell who they are"
These armored male dancers kept time to a drum and the rhythmic stamping of their feet. Dance, according to Greek thought, was one of the civilizing activities, like wine-making or music. The dance in armor (the "Pyrrhic dance" or Pyrriche [Πυρρίχη]) was a male coming-of-age initiation ritual linked to a warrior victory celebration. Both Jane Ellen Harrison and the French classicist Henri Jeanmaire[85] have shown that both the Kouretes (Κουρῆτες) and Cretan Zeus, who was called "the greatest kouros (κοῦρος)",[86] were intimately connected with the transition of boys into manhood in Cretan cities.
The English "Pyrrhic Dance" is a corruption of the original Pyrríkhē or the Pyrríkhios Khorós ("Pyrrhichian Dance"). It has no relationship with the king Pyrrhus of Epirus, who invaded Italy in the 3rd century BC, and who gave his name to the Pyrrhic victory, which was achieved at such cost that it was tantamount to a defeat.
The Phrygian Korybantes were often confused by Greeks with other ecstatic male confraternities, such as the Idaean Dactyls or the Cretan Kouretes, spirit-youths (kouroi) who acted as guardians of the infant Zeus. In Hesiod's telling of Zeus's birth,[87] when Great Gaia came to Crete and hid the child Zeus in a "steep cave", beneath the secret places of the earth, on Mount Aigaion with its thick forests; there the Cretan Kouretes' ritual clashing spears and shields were interpreted by Hellenes as intended to drown out the infant god's cries, and prevent his discovery by his cannibal father Cronus. "This myth is Greek interpretation of mystifying Minoan ritual in an attempt to reconcile their Father Zeus with the Divine Child of Crete; the ritual itself we may never recover with clarity, but it is not impossible that a connection exists between the Kouretes' weapons at the cave and the dedicated weapons at Arkalochori", Emily Vermeule observed.[88] Among the offering recovered from the cave, the most spectacular are decorated bronze shields with patterns that draw upon north Syrian originals and a bronze gong on which a god and his attendants are shown in a distinctly Near Eastern style.[89]
Kouretes also presided over the infancy of Dionysus, another god who was born as a babe, and of Zagreus, a Cretan child of Zeus, or child-doublet of Zeus. The wild ecstasy of their cult can be compared to the female Maenads who followed Dionysus.
The Kouretes dancing around the infant Zeus as pictured in Jane Ellen Harrison, Themis 1912, p. 23.
Ovid in Metamorphoses says they were born from rainwater, Ouranos fertilizing Gaia, which might connect them with the PelasgianHyades.
The scholar Jane Ellen Harrison wrote that besides being guardians, nurturers, and initiators of the infant Zeus, the Kouretes were primitive magicians and seers. She also wrote that they were metal workers and that metallurgy was considered an almost magical art.[90] There were several "tribes" of Korybantes, including the Cabeiri, the Korybantes Euboioi, the Korybantes Samothrakioi. Hoplodamos and his Gigantes were counted among Korybantes, and TitanAnytos was considered a Kourete.
Homer referred to select young men as kouretes, when Agamemnon instructs Odysseus to pick out kouretes, the bravest among the Achaeans" to bear gifts to Achilles.[91] The Greeks preserved a tradition down to Strabo's day, that the Kuretes of Aetolia and Acarnania in mainland Greece had been imported from Crete.[92]
But Rhea (레아: 티타니데스, 우라노스와 가이아의 딸, 'the mother of gods') wrapped a stone in swaddling clothes and gave it to Cronus (크로노스: 티타네스, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친) to swallow, as if it were the newborn child.11
11. As to the trick by which Rhea saved Zeus from the maw of his father Cronus, see
Hes. Th. 485ff.;
Paus. 8.36.3; 9.2.7; 9.41.6; 10.24.6;
Ovid, Fasti iv.199-206;
Hyginus, Fab. 139;
Serv. Verg. A. 3.104;
Lactantius Placidus on Statius, Theb. iv.784;
Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79 (First Vatican Mythographer 104; Second Vatican Mythographer 16).
The very stone which Cronus swallowed and afterwards spewed out was shown at Delphi down to the second century of our era; oil was daily poured on it, and on festival days unspun wool was laid on it (Paus. 10.24.6).
We read that, on the birth of Zeus's elder brother Poseidon, his mother Rhea saved the baby in like manner by giving his father Cronus a foal to swallow, which the deity seems to have found more digestible than the stone, for he is not said to have spat it out again (Paus. 8.8.2).
Phalaris, the notorious tyrant of Agrigentum, dedicated in the sanctuary of Lindian Athena in Rhodes a bowl which was enriched with a relief representing Cronus in the act of receiving his children at the hand of Rhea and swallowing them. An inscription on the bowl set forth that it was a present from the famous artist Daedalus to the Sicilian king Cocalus. These things we learn from a long inscription which was found in recent years at Lindus: it contains an inventory of the treasures preserved in the temple of Athena, together with historical notes upon them. See Chr. Blinkenberg, La Chronique du temple Lindien (Copenhagen, 1912), p. 332 (Académie Royale des Sciences et des Lettres de Danemark, Extrait du Bulletin de l'annèe 1912, No. 5-6).
[1.2.1] 메티스가 크로노스에게 약을 삼키게 하여 크로노스가 삼킨 돌덩이와 자식들을 토해냄편집
[1.2.1] But when Zeus was full-grown, he took Metis (메티스: 오케아노스와 테티스의 딸, 강의 여신), daughter of Ocean, to help him, and she (메티스: 오케아노스와 테티스의 딸, 강의 여신) gave Cronus a drug to swallow,12 which forced him to disgorge first the stone and then the children whom he had swallowed,
12. As to the disgorging of his offspring by Cronus, see
Hes. Th. 493ff.,
who, however, says nothing about the agency of Metis in administering an emetic (구토제), but attributes the stratagem (책략) to Earth (Gaia).
Hes. Th. 493ff
[492] After that, the strength and glorious limbs of the prince (제우스) increased quickly, and as the years rolled on, great Cronos (크로노스: 티탄, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친) the wily (교활한) was beguiled (구슬리다) by the deep suggestions of Earth (가이아: 대지의 여신, 대자연), and brought up again his offspring, vanquished (완파하다) by the arts and might of his own son, and he vomited up first the stone which he had swallowed last. And Zeus set it (돌) fast in the wide-pathed earth at goodly (크기가 상당한) Pytho under the glens of Parnassus, to be a sign thenceforth and a marvel to mortal men.[93]
[1.2.1] 제우스와 형제들과 함께 크로노스와 티탄들에 대해 전쟁을 일으킴: 티타노마키아의 시작편집
and with their aid Zeus waged the war against Cronus and the Titans.13
[617] But when first their father (레아의 자식들의 아버지, 즉 크로노스) was vexed (약오르다) in his heart with Obriareus (브리아레오스, 헤카톤케이레스, 우라노스와 가이아의 아들, Vigorous, sea goat) and Cottus (코토스, 헤카톤케이레스, 우라노스와 가이아의 아들, Striker or Furious) and Gyes (기게스, 헤카톤케이레스, 우라노스와 가이아의 아들, Big-Limbed), he (크로노스) bound them (헤카톤케이레스) in cruel bonds (굴레, 속박: 타르타로스), because he (크로노스) was jealous of their exceeding manhood and comeliness (예쁨, 단정함) and great size: and he made them live 'beneath the wide-pathed earth' (타르타로스), where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish (괴로움) for a long time and with great grief at heart.
But the son of Cronos (제우스) and the other deathless gods whom rich-haired Rhea (레아: 티탄, 우라노스와 가이아의 딸, 'the mother of gods') bare from union with Cronos (크로노스: 티탄, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친), brought them (헤카톤케이레스) up again to the light at Earth's (가이아) advising (조언). For she (가이아) herself recounted ([특히 자기가 경험한 것에 대해] 이야기하다) all things to the gods fully, how that with these they would gain victory and a glorious cause to vaunt (자랑하다, 허풍떨다, …의 장점[좋은 점]을 치켜세우다) themselves.
[1.2.1] 티타노마키아가 10년간 계속되고 가이아가 타르타로스에 갇힌 신들을 동맹군으로 하면 승리할 수 있다고 예언함편집
They fought for ten years, and Earth prophesied victory14 to Zeus if he should have as allies those who had been hurled down to Tartarus.
14. The most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See
Aesch. Eum. 1ff.;
Paus. 10.5.5ff.
It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See
Paus. 5.14.10.
At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See
Pliny, Nat. Hist. xxviii.147; compare
Paus. 7.25.13.
In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the priestess was thrown into the prophetic trance by natural exhalations from the ground, and they explained the decadence of the oracle in their own time by the gradual cessation of the exhalations. The theory is scouted by Cicero. See
Plut. De defectu oraculorum 40ff.;
Cicero, De divinatione i.19.38, i.36.79, ii.57.117.
A similar theory is still held by wizards in Loango, on the west coast of Africa; hence in order to receive the inspiration they descend into an artificial pit or natural hollow and remain there for some time, absorbing the blessed influence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See
Die Loango Expedition, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441.
As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see
Diod. 16.26;
Strabo 9.3.5;
Paus. 10.5.7;
Justin xxiv.6.6-9.
That the Pythian priestess descended into the cavern to give the oracles appears from an expression of Plutarch (De defectu oraculorum, 51, katebê men eis to manteion).
As to the oracles of Earth in antiquity, see
A. Bouche-Leclercq, Histoire de la Divination dans l'Antiquité, ii.251ff.;
L. R. Farnell, The Cults of the Greek States, iii.8ff.
And he (제우스) set free from their deadly bonds the brothers of his father, sons of Heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들) whom his father (크로노스) in his foolishness had bound. And they (제우스의 형제자매와 퀴클롭스) remembered to be grateful to him (제우스) for his kindness, and gave him thunder (천둥) and the glowing thunderbolt (벼락) and lightening (번갯불): for before that, huge Earth (가이아: 대지의 여신, 대자연) had hidden these. In them (제우스의 형제자매) he (제우스) trusts and rules over mortals and immortals.
[1.2.1] 사이클롭스가 만들어준 무기를 바탕으로 디탄들을 패배시키고 타르타로스에 감금시키고 히카톤케이레스를 간수로 세움편집
Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards16;
[713] And amongst the foremost Cottus (코토스, 헤카톤케이레스, 우라노스와 가이아의 아들, Striker or Furious) and Briareos (브리아레오스, 헤카톤케이레스, 우라노스와 가이아의 아들, Vigorous, sea goat) and Gyes (기게스, 헤카톤케이레스, 우라노스와 가이아의 아들, Big-Limbed) insatiate (싫증을 모르는) for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus (타르타로스: 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둠고 눅눅한 곳).
For a brazen anvil (놋쇠 모루) falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus (타르타로스: 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둠고 눅눅한 곳) upon the tenth. Round it runs a fence (울타리) of bronze, and night spreads in triple line all about it like a neck-circlet (목의 관), while above grow the roots of the earth and unfruitful sea.
but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades.17
[1.2.2] Now to the Titans were born offspring: to Ocean (오케아노스, 티타네스, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) and Tethys (테티스: 티타니데스, 우라노스와 가이아의 딸, 바다의 여신, 3000 오케아니스의 어머니) were born
In ancient Greek mythology, Amphitrite (Ἀμφιτρίτη) was a sea-goddess and wife of Poseidon.[94] Under the influence of the Olympian pantheon, she became merely the consort of Poseidon, and was further diminished by poets to a symbolic representation of the sea. In Roman mythology, the consort of Neptune, a comparatively minor figure, was Salacia, the goddess of saltwater.[95]
Mythography
Amphitrite was a daughter of Nereus and Doris (and thus a Nereid), according to Hesiod's Theogony, but of Oceanus and Tethys (and thus an Oceanid), according to the Bibliotheca, which actually lists her among both of the Nereids[96]and the Oceanids.[97] Others called her the personification of the sea itself. Amphitrite's offspring included seals[98] and dolphins.[99] Poseidon and Amphitrite had a son, Triton who was a merman, and a daughter, Rhode (if this Rhode was not actually fathered by Poseidon on Halia or was not the daughter of Asopus as others claim). Bibliotheca (3.15.4) also mentions a daughter of Poseidon and Amphitrite named Benthesikyme.
Amphitrite is not fully personified in the Homeric epics: "out on the open sea, in Amphitrite's breakers" (Odyssey iii.101), "moaning Amphitrite" nourishes fishes "in numbers past all counting" (Odyssey xii.119). She shares her Homeric epithet Halosydne ("sea-nourished")[100] with Thetis[101] in some sense the sea-nymphs are doublets.
Though Amphitrite does not figure in Greek cultus, at an archaic stage she was of outstanding importance, for in the Homeric Hymn to Delian Apollo, she appears at the birthing of Apollo among "all the chiefest of the goddesses, Dione and Rhea and Ichnaea and Themis and loud-moaning Amphitrite." Theseus in the submarine halls of his father Poseidon saw the daughters of Nereus dancing with liquid feet, and "august, ox-eyed Amphitrite", who wreathed him with her wedding wreath, according to a fragment of Bacchylides. Jane Ellen Harrison recognized in the poetic treatment an authentic echo of Amphitrite's early importance: "It would have been much simpler for Poseidon to recognize his own son... the myth belongs to that early stratum of mythology when Poseidon was not yet god of the sea, or, at least, no-wise supreme there—Amphitrite and the Nereids ruled there, with their servants the Tritons. Even so late as the Iliad Amphitrite is not yet 'Neptuni uxor'" [Neptune's wife]".[102]
Amphitrite, "the third one who encircles [the sea]",[103] was so entirely confined in her authority to the sea and the creatures in it that she was almost never associated with her husband, either for purposes of worship or in works of art, except when he was to be distinctly regarded as the god who controlled the sea. An exception may be the cult image of Amphitrite that Pausanias saw in the temple of Poseidon at the Isthmus of Corinth (ii.1.7).
Pindar, in his sixth Olympian Ode, recognized Poseidon's role as "great god of the sea, husband of Amphitrite, goddess of the golden spindle." For later poets, Amphitrite became simply a metaphor for the sea: Euripides, in Cyclops (702) and Ovid, Metamorphoses, (i.14).
Eustathius said that Poseidon first saw her dancing at Naxos among the other Nereids,[104] and carried her off.[105] But in another version of the myth, she fled from his advances to Atlas,[106] at the farthest ends of the sea; there the dolphin of Poseidon sought her through the islands of the sea, and finding her, spoke persuasively on behalf of Poseidon, if we may believe Hyginus[107] and was rewarded by being placed among the stars as the constellation Delphinus.[108]
In the arts of vase-painting and mosaic, Amphitrite was distinguishable from the other Nereids only by her queenly attributes. In works of art, both ancient ones and post-Renaissance paintings, Amphitrite is represented either enthroned beside Poseidon or driving with him in a chariot drawn by sea-horses (hippocamps) or other fabulous creatures of the deep, and attended by Tritons and Nereids. She is dressed in queenly robes and has nets in her hair. The pincers of a crab are sometimes shown attached to her temples.[출처 필요]
Amphitrite is featured in a puzzle in the PlayStation 2 game God of War as Poseidon's faithful wife, in which a statue of her is pointing towards the solution to the puzzle, the exit of the room.
Amphitrite appears as a minor character in The Last Olympian by Rick Riordan. She is seen in Poseidon's underwater palace. Amphitrite is somewhat cold towards the series' protagonist, Percy Jackson, who is her stepson.
to Crius (크리오스: 티타네스, 우라노스와 가이아의 아들, 후손들로 더 유명, 크리오스와 에우리비아의 세 아들: 아스트라이오스 · 팔라스 · 페르세스) and Eurybia (에우리비아: 바다의 소여신, 폰토스와 가이아의 딸, 크리오스와 에우리비아의 세 아들: 아스트라이오스 · 팔라스 · 페르세스), daughter of Sea (Pontus), were born
[1.2.4] And to Cronus (크로노스: 티타네스, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친) and Philyra (필리라: 오케아니드, 오케아노스와 테티스의 딸) was born
Chiron (케이론 또는 키론: 켄타우로스, 현자, 수많은 영웅들의 스승), a centaur of double form23;
23. It is said that Cronus assumed the shape of a horse when he consorted with Philyra, and that, we are told, was why Chiron was born a centaur, half-man, half-horse. See Scholiast on Ap. Rhod., Argon. i.554.
[1.2.5] But Zeus caused oaths to be sworn by the water of Styx (스틱스: 오케아노스와 테티스의 딸, 강의 여신, 세상과 지하세계의 경계에 흐르는 강), which flows from a rock in Hades (하데스: 테오이 크토니오이, 크로노스와 레아의 아들, 죽음과 지하세계의 남신), bestowing this honor on her because she and her children had fought on his side against the Titans (티탄).27
[1.2.7] To Nereus (네레우스: 바다의 노인, 물과 바다의 남신, 폰토스와 가이아의 아들) and Doris (도리스: 바다의 요정, 오케아니데스) were born the Nereids (네레이데스: 바다의 요정, 네레우스와 도리스의 50명의 딸),31 whose names are
[1.3.1] Now Zeus wedded Hera and begat Hebe, Ilithyia, and Ares,32 but he had intercourse with many women, both mortals and immortals. By Themis, daughter of Sky, he had daughters, the Seasons, to wit, Peace, Order, and Justice; also the Fates, to wit, Clotho, Lachesis, and Atropus33; by Dione he had Aphrodite34; by Eurynome, daughter of Ocean, he had the Graces, to wit, Aglaia, Euphrosyne, and Thalia35; by Styx he had Persephone36; and by Memory (Mnemosyne) he had the Muses, first Calliope, then Clio, Melpomene, Euterpe, Erato, Terpsichore, Urania, Thalia, and Polymnia.37
[1.3.2] Now Calliope bore to Oeagrus or, nominally, to Apollo, a son Linus,38 whom Hercules slew; and another son, Orpheus,39 who practised minstrelsy and by his songs moved stones and trees. And when his wife Eurydice died, bitten by a snake, he went down to Hades, being fain to bring her up,40 and he persuaded Pluto to send her up. The god promised to do so, if on the way Orpheus would not turn round until he should be come to his own house. But he disobeyed and turning round beheld his wife; so she turned back. Orpheus also invented the mysteries of Dionysus,41 and having been torn in pieces by the Maenads42 he is buried in Pieria.
[1.3.3] Clio fell in love with Pierus, son of Magnes, in consequence of the wrath of Aphrodite, whom she had twitted with her love of Adonis; and having met him she bore him a son Hyacinth, for whom Thamyris, the son of Philammon and a nymph Argiope, conceived a passion, he being the first to become enamored of males. But afterwards Apollo loved Hyacinth and killed him involuntarily by the cast of a quoit.43 And Thamyris, who excelled in beauty and in minstrelsy, engaged in a musical contest with the Muses, the agreement being that, if he won, he should enjoy them all, but that if he should be vanquished he should be bereft of what they would. So the Muses got the better of him and bereft him both of his eyes and of his minstrelsy.44
[1.3.4] Euterpe had by the river Strymon a son Rhesus, whom Diomedes slew at Troy45; but some say his mother was Calliope. Thalia had by Apollo the Corybantes46; and Melpomene had by Achelous the Sirens, of whom we shall speak in treating of Ulysses.47
[1.3.5] Hera gave birth to Hephaestus without intercourse with the other sex,48 but according to Homer he was one of her children by Zeus.49 Him Zeus cast out of heaven, because he came to the rescue of Hera in her bonds.50 For when Hercules had taken Troy and was at sea, Hera sent a storm after him; so Zeus hung her from Olympus.51 Hephaestus fell on Lemnos and was lamed of his legs,52 but Thetis saved him.53
[1.3.6] Zeus had intercourse with Metis, who turned into many shapes in order to avoid his embraces. When she was with child, Zeus, taking time by the forelock, swallowed her, because Earth said that, after giving birth to the maiden who was then in her womb, Metis would bear a son who should be the lord of heaven. From fear of that Zeus swallowed her.54 And when the time came for the birth to take place, Prometheus or, as others say, Hephaestus, smote the head of Zeus with an axe, and Athena, fully armed, leaped up from the top of his head at the river Triton.55
[1.4.1]Of the daughters of Coeus, Asteria in the likeness of a quail flung herself into the sea in order to escape the amorous advances of Zeus, and a city was formerly called after her Asteria, but afterwards it was named Delos.56 But Latona for her intrigue with Zeus was hunted by Hera over the whole earth, till she came to Delos and brought forth first Artemis, by the help of whose midwifery she afterwards gave birth to Apollo.57
Now Artemis devoted herself to the chase and remained a maid; but Apollo learned the art of prophecy from Pan, the son of Zeus and Hybris,58 and came to Delphi, where Themis at that time used to deliver oracles59; and when the snake Python, which guarded the oracle, would have hindered him from approaching the chasm,60 he killed it and took over the oracle.61 Not long afterwards he slew also Tityus, who was a son of Zeus and Elare, daughter of Orchomenus; for her, after he had debauched her, Zeus hid under the earth for fear of Hera, and brought forth to the light the son Tityus, of monstrous size, whom she had borne in her womb.62 When Latona came to Pytho, Tityus beheld her, and overpowered by lust drew her to him. But she called her children to her aid, and they shot him down with their arrows. And he is punished even after death; for vultures eat his heart in Hades.63
[1.4.2] Apollo also slew Marsyas, the son of Olympus. For Marsyas, having found the pipes which Athena had thrown away because they disfigured her face,64 engaged in a musical contest with Apollo. They agreed that the victor should work his will on the vanquished, and when the trial took place Apollo turned his lyre upside down in the competition and bade Marsyas do the same. But Marsyas could not, so Apollo was judged the victor and despatched Marsyas by hanging him on a tall pine tree and stripping off his skin.65
[1.4.3] And Artemis slew Orion in Delos.66 They say that he was of gigantic stature and born of the earth; but Pherecydes says that he was a son of Poseidon and Euryale.67 Poseidon bestowed on him the power of striding across the sea.68 He first married Side,69 whom Hera cast into Hades because she rivalled herself in beauty. Afterwards he went to Chios and wooed Merope, daughter of Oenopion. But Oenopion made him drunk, put out his eyes as he slept, and cast him on the beach. But he went to the smithy of Hephaestus, and snatching up a lad set him on his shoulders and bade him lead him to the sunrise. Being come thither he was healed by the sun's rays, and having recovered his sight he hastened with all speed against Oenopion.
[1.4.4] But for him Poseidon had made ready a house under the earth constructed by Hephaestus.70 And Dawn fell in love with Orion and carried him off and brought him to Delos; for Aphrodite caused Dawn to be perpetually in love, because she had bedded with Ares.
[1.4.5] But Orion was killed, as some say, for challenging Artemis to a match at quoits, but some say he was shot by Artemis for offering violence to Opis, one of the maidens who had come from the Hyperboreans.71
Poseidon wedded Amphitrite, daughter of Ocean, and there were born to him Triton72 and Rhode, who was married to the Sun.73
[1.5.1] Pluto fell in love with Persephone and with the help of Zeus carried her off secretly.74 But Demeter went about seeking her all over the earth with torches by night and day, and learning from the people of Hermion that Pluto had carried her off,75 she was wroth with the gods and quitted heaven, and came in the likeness of a woman to Eleusis. And first she sat down on the rock which has been named Laughless after her, beside what is called the Well of the Fair Dances76; thereupon she made her way to Celeus, who at that time reigned over the Eleusinians. Some women were in the house, and when they bade her sit down beside them, a certain old crone, Iambe, joked the goddess and made her smile.77 For that reason they say that the women break jests at the Thesmophoria.78
But Metanira, wife of Celeus, had a child and Demeter received it to nurse, and wishing to make it immortal she set the babe of nights on the fire and stripped off its mortal flesh. But as Demophon -- for that was the child's name -- grew marvelously by day, Praxithea watched, and discovering him buried in the fire she cried out; wherefore the babe was consumed by the fire and the goddess revealed herself.79
[1.5.2] But for Triptolemus, the elder of Metanira's children, she made a chariot of winged dragons, and gave him wheat, with which, wafted through the sky, he sowed the whole inhabited earth.80 But Panyasis affirms that Triptolemus was a son of Eleusis, for he says that Demeter came to him. Pherecydes, however, says that he was a son of Ocean and Earth.81
[1.5.3] But when Zeus ordered Pluto to send up the Maid, Pluto gave her a seed of a pomegranate to eat, in order that she might not tarry long with her mother.82 Not foreseeing the consequence, she swallowed it; and because Ascalaphus, son of Acheron and Gorgyra, bore witness against her, Demeter laid a heavy rock on him in Hades.83 But Persephone was compelled to remain a third of every year with Pluto and the rest of the time with the gods.84
[1.6.1] Such is the legend of Demeter. But Earth, vexed on account of the Titans, brought forth the giants, whom she had by Sky.85
85. According to Hesiod (Hes. Th. 183ff.), Earth was impregnated by the blood which dropped from heaven when Cronus mutilated his father Sky (Uranus), and in due time she gave birth to the giants.
As to the battle of the gods and giants, see
Tzetzes, Scholiast on Lycophron 63;
Hor. Carm. 3.4.49ff.;
Ov. Met. 1.150ff.;
Claudian, Gigant.;
Sidonius Apollinaris, Carm. xii.15ff., ed. Baret;
Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 4, 92 (First Vatican Mythographer 11; Second Vatican Mythographer 53).
The account which Apollodorus here gives of it is supplemented by the evidence of the monuments, especially temple-sculptures and vase-paintings. See
Preller-Robert, Griechische Mythologie, i.67ff.
Compare
M. Mayer, Die Giganten und Titanen, (Berlin, 1887).
The battle of the gods and the giants was sculptured on the outside of the temple of Apollo at Delphi, as we learn from the description of Euripides (Eur. Ion 208ff.).
On similar stories see Frazer's Appendix to Apollodorus, “War of Earth on Heaven.”
These were matchless in the bulk of their bodies and invincible in their might; terrible of aspect did they appear, with long locks drooping from their head and chin, and with the scales of dragons for feet.86
They were born, as some say, in Phlegrae, but according to others in Pallene.87
87. Phlegra is said to have been the old name of Pallene (Stephanus Byzantius, s.v. Phlegra).
The scene of the battle of the gods and giants was laid in various places. See
Diod. 5.71;
Strab. 5.4.4, 6,
Strab. 6.3, 5,
Strab. 7 Fr. 25, 27,
Strab. 10.5.16,
Strab. 11.2.10;
Paus. 8.29.1, with my note.
Volcanic phenomena and the discovery of the fossil bones of large extinct animals seem to have been the principal sources of these tales.
[1.6.1] Porphyrion와 Alcyoneus, 특히 Alcyoneus에 대하여편집
And they darted rocks and burning oaks at the sky. Surpassing all the rest were Porphyrion and Alcyoneus, who was even immortal so long as he fought in the land of his birth. He also drove away the cows of the Sun from Erythia.
Learning of this, Earth sought for a simple to prevent the giants from being destroyed even by a mortal. But Zeus forbade the Dawn and the Moon and the Sun to shine, and then, before anybody else could get it, he culled the simple himself, and by means of Athena summoned Hercules to his help.
Hercules first shot Alcyoneus with an arrow, but when the giant fell on the ground he somewhat revived. However, at Athena's advice Hercules dragged him outside Pallene, and so the giant died.88
Pind. N. 4.27, Pind. I. 6.31(45) with the Scholia;
Tzetzes, Scholiast on Lycophron 63.
The Scholiast on Pind. I. 6.32(47), mentions, like Apollodorus, that Alcyoneus had driven away the oxen of the Sun. The reason why Herakles dragged the wounded giant from Pallene before despatching him was that, as Apollodorus has explained above, the giant was immortal so long as he fought on the land where he had been born. That, too, is why the giant revived when in falling he touched his native earth.
[1.6.2] But in the battle Porphyrion attacked Hercules and Hera. Nevertheless Zeus inspired him with lust for Hera, and when he tore her robes and would have forced her, she called for help, and Zeus smote him with a thunderbolt, and Hercules shot him dead with an arrow.89
Pind. P. 8.12(15)ff., who says that the king of the giants (Porphyrion) was shot by Apollo, not Herakles. Tzetzes agrees with Apollodorus (Scholiast on Lycophron 63).
Ephialtes was shot by Apollo with an arrow in his left eye and by Hercules in his right;
Eurytus was killed by Dionysus with a thyrsus, and
Clytius by Hecate with torches, and
Mimas by Hephaestus with missiles of red-hot metal.90
Enceladus fled, but Athena threw on him in his flight the island of Sicily91; and she flayed
Pallas and used his skin to shield her own body in the fight.92
Polybotes was chased through the sea by Poseidon and came to Cos; and Poseidon, breaking off that piece of the island which is called Nisyrum, threw it on him.93
And Hermes, wearing the helmet of Hades,94 slew Hippolytus in the fight,
and Artemis slew Gration.
And the Fates, fighting with brazer clubs, killed Agrius and Thoas.
The other giants Zeus smote and destroyed with thunderbolts
and all of them Hercules shot with arrows as they were dying.
The combat of Athena with Enceladus was sculptured on the temple of Apollo at Delphi. See
Eur. Ion 209ff.
92. According to one account the Pallas whom Athena flayed, and whose skin she used as a covering, was her own father, who had attempted her chastity. See
Clement of Alexandria, Protrept. ii.28, p. 24, ed. Potter;
[1.6.3] When the gods had overcome the giants, Earth, still more enraged, had intercourse with Tartarus and brought forth Typhon in Cilicia,95 a hybrid between man and beast.
95. As to Typhon, or Typhoeus, as he is also called, who was especially associated with the famous Corycian cave in Cilicia, see
Hes. Th. 820ff.;
Pind. P. 1.15ff.;
Aesch. PB 351ff.;
Ant. Lib. 28; Ov. Met. 5.321ff.;
Hyginus, Fab. 152;
Mela i.76, ed. G. Parthey;
Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 4, 29, 92 (First Vatican Mythographer 11, 86; Second Vatican Mythographer 53).
As to the Corycian cave, see
Adonis, Attis, Osiris, 3rd ed. i.152ff.
According to Hesiod (Hes. Th. 821), Typhoeus was the youngest child of Earth.
In size and strength he surpassed all the offspring of Earth. As far as the thighs he was of human shape and of such prodigious bulk that he out-topped all the mountains, and his head often brushed the stars. One of his hands reached out to the west and the other to the east, and from them projected a hundred dragons' heads. From the thighs downward he had huge coils of vipers, which when drawn out, reached to his very head and emitted a loud hissing. His body was all winged96: unkempt hair streamed on the wind from his head and cheeks; and fire flashed from his eyes. Such and so great was Typhon when, hurling kindled rocks, he made for the very heaven with hissings and shouts, spouting a great jet of fire from his mouth.
96. Or “feathered.” But Ant. Lib. 28 speaks of Typhon's numerous wings.
Scriptores rerum mythicarum Latini, ed. Bode, i. p. 29 (First Vatican Mythographer 86).
The story of the transformation of the gods into beasts in Egypt was probably invented by the Greeks to explain the Egyptian worship of animals, as Lucian shrewdly perceived (Lucian, De sacrificiis 14).
However Zeus pelted Typhon at a distance with thunderbolts, and at close quarters struck him down with an adamantine sickle, and as he fled pursued him closely as far as Mount Casius, which overhangs Syria. There, seeing the monster sore wounded, he grappled with him. But Typhon twined about him and gripped him in his coils, and wresting the sickle from him severed the sinews of his hands and feet, and lifting him on his shoulders carried him through the sea to Cilicia and deposited him on arrival in the Corycian cave. Likewise he put away the sinews there also, hidden in a bearskin, and he set to guard them the she-dragon Delphyne, who was a half-bestial maiden.
But Hermes and Aegipan stole the sinews and fitted them unobserved to Zeus.98 And having recovered his strength Zeus suddenly from heaven, riding in a chariot of winged horses, pelted Typhon with thunderbolts and pursued him to the mountain called Nysa, where the Fates beguiled the fugitive; for he tasted of the ephemeral fruits in the persuasion that he would be strengthened thereby.99
98. According to Nonnus, Dionys. i.481ff., it was Cadmus who, disguised as a shepherd, wheedled the severed sinews of Zeus out of Typhon by pretending that he wanted them for the strings of a lyre, on which he would play ravishing music to the monster. The barbarous and evidently very ancient story seems to be alluded to by no other Greek writers.
99. This story of the deception practised by the Fates on Typhon seems to be otherwise unknown.
So being again pursued he came to Thrace, and in fighting at Mount Haemus he heaved whole mountains. But when these recoiled on him through the force of the thunderbolt, a stream of blood gushed out on the mountain, and they say that from that circumstance the mountain was called Haemus.100
100. Haemus, from haima (blood); hence “the Bloody Mountain.” It is said that a city of Egypt received the same name for the same reason (Stephanus Byzantius, s.v. hêrô).
And when he started to flee through the Sicilian sea, Zeus cast Mount Etna in Sicily upon him. That is a huge mountain, from which down to this day they say that blasts of fire issue from the thunderbolts that were thrown.101 So much for that subject.
[1.7.1] Prometheus moulded men out of water and earth102 and gave them also fire, which, unknown to Zeus, he had hidden in a stalk of fennel.103 But when Zeus learned of it, he ordered Hephaestus to nail his body to Mount Caucasus, which is a Scythian mountain. On it Prometheus was nailed and kept bound for many years. Every day an eagle swooped on him and devoured the lobes of his liver, which grew by night. That was the penalty that Prometheus paid for the theft of fire until Hercules afterwards released him, as we shall show in dealing with Hercules.104
[1.7.2] And Prometheus had a son Deucalion.105 He reigning in the regions about Phthia, married Pyrrha, the daughter of Epimetheus and Pandora, the first woman fashioned by the gods.106 And when Zeus would destroy the men of the Bronze Age, Deucalion by the advice of Prometheus constructed a chest,107 and having stored it with provisions he embarked in it with Pyrrha. But Zeus by pouring heavy rain from heaven flooded the greater part of Greece, so that all men were destroyed, except a few who fled to the high mountains in the neighborhood. It was then that the mountains in Thessaly parted, and that all the world outside the Isthmus and Peloponnese was overwhelmed. But Deucalion, floating in the chest over the sea for nine days and as many nights, drifted to Parnassus, and there, when the rain ceased, he landed and sacrificed to Zeus, the god of Escape. And Zeus sent Hermes to him and allowed him to choose what he would, and he chose to get men. And at the bidding of Zeus he took up stones and threw them over his head, and the stones which Deucalion threw became men, and the stones which Pyrrha threw became women. Hence people were called metaphorically people (laos) from laas, “a stone.” 108 And Deucalion had children by Pyrrha, first Hellen, whose father some say was Zeus, and second Amphictyon, who reigned over Attica after Cranaus; and third a daughter Protogenia, who became the mother of Aethlius by Zeus.109
[1.7.3] Hellen had Dorus, Xuthus, and Aeolus110 by a nymph Orseis. Those who were called Greeks he named Hellenes after himself,111 and divided the country among his sons. Xuthus received Peloponnese and begat Achaeus and Ion by Creusa, daughter of Erechtheus, and from Achaeus and Ion the Achaeans and Ionians derive their names. Dorus received the country over against Peloponnese and called the settlers Dorians after himself.112 Aeolus reigned over the regions about Thessaly and named the inhabitants Aeolians.113 He married Enarete, daughter of Deimachus, and begat seven sons, Cretheus, Sisyphus, Athamas, Salmoneus, Deion, Magnes, Perieres, and five daughters, Canace, Alcyone, Pisidice, Calyce, Perimede.114
Perimede had Hippodamas and Orestes by Achelous; and Pisidice had Antiphus and Actor by Myrmidon.
[1.7.4] Alcyone was married by Ceyx, son of Lucifer.115 These perished by reason of their pride; for he said that his wife was Hera, and she said that her husband was Zeus.116 But Zeus turned them into birds; her he made a kingfisher (alcyon) and him a gannet (ceyx).117
Canace had by Poseidon Hopleus and Nireus and Epopeus and Aloeus and Triops. Aloeus wedded Iphimedia, daughter of Triops; but she fell in love with Poseidon, and often going to the sea she would draw up the waves with her hands and pour them into her lap. Poseidon met her and begat two sons, Otus and Ephialtes, who are called the Aloads.118 These grew every year a cubit in breadth and a fathom in height; and when they were nine years old,119 being nine cubits broad and nine fathoms high, they resolved to fight against the gods, and they set Ossa on Olympus, and having set Pelion on Ossa they threatened by means of these mountains to ascend up to heaven, and they said that by filling up the sea with the mountains they would make it dry land, and the land they would make sea. And Ephialtes wooed Hera, and Otus wooed Artemis; moreover they put Ares in bonds.120 However, Hermes rescued Ares by stealth, and Artemis killed the Aloads in Naxos by a ruse. For she changed herself into a deer and leaped between them, and in their eagerness to hit the quarry they threw their darts at each other.121
[1.7.5] Calyce and Aethlius had a son Endymion who led Aeolians from Thessaly and founded Elis. But some say that he was a son of Zeus. As he was of surpassing beauty, the Moon fell in love with him, and Zeus allowed him to choose what he would, and he chose to sleep for ever, remaining deathless and ageless.122
[1.7.6] Endymion had by a Naiad nymph or, as some say, by Iphianassa, a son Aetolus, who slew Apis, son of Phoroneus, and fled to the Curetian country. There he killed his hosts, Dorus and Laodocus and Polypoetes, the sons of Phthia and Apollo, and called the country Aetolia after himself.123
[1.7.7] Aetolus and Pronoe, daughter of Phorbus, had sons, Pleuron and Calydon, after whom the cities in Aetolia were named. Pleuron wedded Xanthippe, daughter of Dorus, and begat a son Agenor, and daughters, Sterope and Stratonice and Laophonte. Calydon and Aeolia, daughter of Amythaon, had daughters, Epicaste and Protogenia, who had Oxylus by Ares. And Agenor, son of Pleuron, married Epicaste, daughter of Calydon, and begat Porthaon and Demonice, who had Evenus, Molus, Pylus, and Thestius by Ares.
[1.7.8] Evenus begat Marpessa, who was wooed by Apollo, but Idas, son of Aphareus, carried her off in a winged chariot which he received from Poseidon.124 Pursuing him in a chariot, Evenus came to the river Lycormas, but when he could not catch him he slaughtered his horses and threw himself into the river, and the river is called Evenus after him.
[1.7.9] But Idas came to Messene, and Apollo, falling in with him, would have robbed him of the damsel. As they fought for the girl's hand, Zeus parted them and allowed the maiden herself to choose which of the two she would marry; and she, because she feared that Apollo might desert her in her old age, chose Idas for her husband.125
[1.7.10] Thestius had daughters and sons by Eurythemis, daughter of Cleoboea: the daughters were Althaea, Leda,126 Hypermnestra, and the males were Iphiclus, Evippus, Plexippus, and Eurypylus.
Porthaon and Euryte, daughter of Hippodamas, had sons, Oeneus, Agrius, Alcathous, Melas, Leucopeus, and a daughter Sterope, who is said to have been the mother of the Sirens by Achelous.
[1.8.1] Reigning over Calydon, Oeneus was the first who received a vine-plant from Dionysus.127 He married Althaea, daughter of Thestius, and begat Toxeus, whom he slew with his own hand because he leaped over the ditch.128 And besides Toxeus he had Thyreus and Clymenus, and a daughter Gorge, whom Andraemon married, and another daughter Deianira, who is said to have been begotten on Althaea by Dionysus. This Deianira drove a chariot and practised the art of war, and Hercules wrestled for her hand with Achelous.129
[1.8.2] Althaea had also a son Meleager,130 by Oeneus, though they say that he was begotten by Ares. It is said that, when he was seven days old, the Fates came and declared that Meleager should die when the brand burning on the hearth was burnt out. On hearing that, Althaea snatched up the brand and deposited it in a chest.131 Meleager grew up to be an invulnerable and gallant man, but came by his end in the following way. In sacrificing the first fruits of the annual crops of the country to all the gods Oeneus forgot Artemis alone. But she in her wrath sent a boar of extraordinary size and strength, which prevented the land from being sown and destroyed the cattle and the people that fell in with it. To attack this boar Oeneus called together all the noblest men of Greece, and promised that to him who should kill the beast he would give the skin as a prize. Now the men who assembled to hunt the boar were these132 :-- Meleager, son of Oeneus; Dryas, son of Ares; these came from Calydon; Idas and Lynceus, sons of Aphareus, from Messene; Castor and Pollux, sons of Zeus and Leda, from Lacedaemon; Theseus, son of Aegeus, from Athens; Admetus, son of Pheres, from Pherae; Ancaeus and Cepheus, sons of Lycurgus, from Arcadia; Jason, son of Aeson, from Iolcus; Iphicles, son of Amphitryon, from Thebes; Pirithous, son of Ixion, from Larissa; Peleus, son of Aeacus, from Phthia; Telamon, son of Aeacus, from Salamis; Eurytion, son of Actor, from Phthia; Atalanta, daughter of Schoeneus, from Arcadia; Amphiaraus, son of Oicles, from Argos. With them came also the sons of Thestius. And when they were assembled, Oeneus entertained them for nine days; but on the tenth, when Cepheus and Ancaeus and some others disdained to go hunting with a woman, Meleager compelled them to follow the chase with her, for he desired to have a child also by Atalanta, though he had to wife Cleopatra, daughter of Idas and Marpessa. When they surrounded the boar, Hyleus and Ancaeus were killed by the brute, and Peleus struck down Eurytion undesignedly with a javelin. But Atalanta was the first to shoot the boar in the back with an arrow, and Amphiaraus was the next to shoot it in the eye; but Meleager killed it by a stab in the flank, and on receiving the skin gave it to Atalanta. Nevertheless the sons of Thestius, thinking scorn that a woman should get the prize in the face of men, took the skin from her, alleging that it belonged to them by right of birth if Meleager did not choose to take it.
[1.8.3] But Meleager in a rage slew the sons of Thestius and gave the skin to Atalanta. However, from grief at the slaughter of her brothers Althaea kindled the brand, and Meleager immediately expired.
But some say that Meleager did not die in that way,133 but that when the sons of Thestius claimed the skin on the ground that Iphiclus had been the first to hit the boar, war broke out between the Curetes and the Calydonians; and when Meleager had sallied out134 and slain some of the sons of Thestius, Althaea cursed him, and he in a rage remained at home; however, when the enemy approached the walls, and the citizens supplicated him to come to the rescue, he yielded reluctantly to his wife and sallied forth, and having killed the rest of the sons of Thestius, he himself fell fighting. After the death of Meleager, Althaea and Cleopatra hanged themselves, and the women who mourned the dead man were turned into birds.135
[1.8.4] After Althaea's death Oeneus married Periboea, daughter of Hipponous. The author of the Thebaid says that when Olenus was sacked, Oeneus received Periboea as a gift of honor; but Hesiod says that she was seduced by Hippostratus, son of Amarynceus, and that her father Hipponous sent her away from Olenus in Achaia to Oeneus, because he dwelt far from Greece, with an injunction to put her to death.136
[1.8.5] However, some say that Hipponous discovered that his daughter had been debauched by Oeneus, and therefore he sent her away to him when she was with child. By her Oeneus begat Tydeus. But Pisander says that the mother of Tydeus was Gorge, for Zeus willed it that Oeneus should fall in love with his own daughter.137
When Tydeus had grown to be a gallant man he was banished for killing, as some say, Alcathous, brother of Oeneus; but according to the author of the Alcmaeonid his victims were the sons of Melas who had plotted against Oeneus, their names being Pheneus, Euryalus, Hyperlaus, Antiochus, Eumedes, Sternops, Xanthippus, Sthenelaus; but as Pherecydes will have it, he murdered his own brother Olenias.138 Being arraigned by Agrius, he fled to Argos and came to Adrastus, whose daughter Deipyle he married and begat Diomedes.
Tydeus marched against Thebes with Adrastus,139 and died of a wound which he received at the hand of Melanippus.
[1.8.6] But the sons of Agrius, to wit, Thersites, Onchestus, Prothous, Celeutor, Lycopeus, Melanippus, wrested the kingdom from Oeneus and gave it to their father, and more than that they imprisoned Oeneus in his lifetime and tormented him.140 Nevertheless Diomedes afterwards came secretly with Alcmaeon from Argos and put to death all the sons of Agrius, except Onchestus and Thersites, who had fled betimes to Peloponnese; and as Oeneus was old, Diomedes gave the kingdom to Andraemon who had married the daughter of Oeneus, but Oeneus himself he took with him to Peloponnese. Howbeit, the sons of Agrius, who had made their escape, lay in wait for the old man at the hearth of Telephus in Arcadia, and killed him. But Diomedes conveyed the corpse to Argos and buried him in the place where now a city is called Oenoe after him.141 And having married Aegialia, daughter of Adrastus or, as some say, of Aegialeus, he went to the wars against Thebes and Troy.
9. Sons of Aeolus, Melampus, Admetus, Pelias, the Argonauts편집
[1.9.1]Of the sons of Aeolus, Athamas ruled over Boeotia and begat a son Phrixus and a daughter Helle by Nephele.142 And he married a second wife, Ino, by whom he had Learchus and Melicertes. But Ino plotted against the children of Nephele and persuaded the women to parch the wheat; and having got the wheat they did so without the knowledge of the men. But the earth, being sown with parched wheat, did not yield its annual crops; so Athamas sent to Delphi to inquire how he might be delivered from the dearth. Now Ino persuaded the messengers to say it was foretold that the infertility would cease if Phrixus were sacrificed to Zeus. When Athamas heard that, he was forced by the inhabitants of the land to bring Phrixus to the altar. But Nephele caught him and her daughter up and gave them a ram with a golden fleece, which she had received from Hermes, and borne through the sky by the ram they crossed land and sea. But when they were over the sea which lies betwixt Sigeum and the Chersonese, Helle slipped into the deep and was drowned, and the sea was called Hellespont after her. But Phrixus came to the Colchians, whose king was Aeetes, son of the Sun and of Perseis, and brother of Circe and Pasiphae, whom Minos married. He received Phrixus and gave him one of his daughters, Chalciope. And Phrixus sacrificed the ram with the golden fleece to Zeus the god of Escape, and the fleece he gave to Aeetes, who nailed it to an oak in a grove of Ares. And Phrixus had children by Chalciope, to wit, Argus, Melas, Phrontis, and Cytisorus.
[1.9.2] But afterwards Athamas was bereft also of the children of Ino through the wrath of Hera; for he went mad and shot Learchus with an arrow, and Ino cast herself and Melicertes into the sea.143 Being banished from Boeotia, Athamas inquired of the god where he should dwell, and on receiving an oracle that he should dwell in whatever place he should be entertained by wild beasts, he traversed a great extent of country till he fell in with wolves that were devouring pieces of sheep; but when they saw him they abandoned their prey and fled. So Athamas settled in that country and named it Athamantia after himself; and he married Themisto, daughter of Hypseus,144 and begat Leucon, Erythrius, Schoeneus, and Ptous.
[1.9.3] And Sisyphus, son of Aeolus, founded Ephyra, which is now called Corinth,145 and married Merope, daughter of Atlas. They had a son Glaucus, who had by Eurymede a son Bellerophon, who slew the fire breathing Chimera.146 But Sisyphus is punished in Hades by rolling a stone with his hands and head in the effort to heave it over the top; but push it as he will, it rebounds backward.147 This punishment he endures for the sake of Aegina, daughter of Asopus; for when Zeus had secretly carried her off, Sisyphus is said to have betrayed the secret to Asopus, who was looking for her.
[1.9.4] Deion reigned over Phocis and married Diomede, daughter of Xuthus; and there were born to him a daughter, Asterodia, and sons, Aenetus, Actor, Phylacus, and Cephalus, who married Procris, daughter of Erechtheus.148 But afterwards Dawn fell in love with him and carried him off.
[1.9.5] Perieres took possession of Messene and married Gorgophone, daughter of Perseus, by whom he had sons, to wit, Aphareus and Leucippus,149 and Tyndareus, and also Icarius. But many say that Perieres was not the son of Aeolus but of Cynortas, son of Amyclas150; so we shall narrate the history of the descendants of Perieres in dealing with the family of Atlas.
[1.9.6] Magnes married a Naiad nymph, and sons were born to him, Polydectes and Dictys; these colonized Seriphus.
[1.9.7] Salmoneus at first dwelt in Thessaly, but afterwards he came to Elis and there founded a city.151 And being arrogant and wishful to put himself on an equality with Zeus, he was punished for his impiety; for he said that he was himself Zeus, and he took away the sacrifices of the god and ordered them to be offered to himself; and by dragging dried hides, with bronze kettles, at his chariot, he said that he thundered, and by flinging lighted torches at the sky he said that he lightened. But Zeus struck him with a thunderbolt, and wiped out the city he had founded with all its inhabitants.152
[1.9.8] Now Tyro, daughter of Salmoneus and Alcidice, was brought up by Cretheus, brother of Salmoneus, and conceived a passion for the river Enipeus, and often would she hie to its running waters and utter her plaint to them. But Poseidon in the likeness of Enipeus lay with her,153 and she secretly gave birth to twin sons, whom she exposed. As the babes lay forlorn, a mare, belonging to some passing horsekeepers, kicked with its hoof one of the two infants and left a livid mark on its face. The horsekeeper took up both the children and reared them; and the one with the livid (pelion) mark he called Pelias, and the other Neleus.154 When they were grown up, they discovered their mother and killed their stepmother Sidero. For knowing that their mother was ill-used by her, they attacked her, but before they could catch her she had taken refuge in the precinct of Hera.155 However, Pelias cut her down on the very altars, and ever after he continued to treat Hera with contumely.
[1.9.9] But afterwards the brothers fell out, and Neleus, being banished, came to Messene, and founded Pylus, and married Chloris,156 daughter of Amphion, by whom he had a daughter, Pero, and sons, to wit, Taurus, Asterius, Pylaon, Deimachus, Eurybius, Epilaus, Phrasius, Eurymenes, Evagoras, Alastor, Nestor and Periclymenus, whom Poseidon granted the power of changing his shape. And when Hercules was ravaging Pylus, in the fight Periclymenus turned himself into a lion, a snake, and a bee, but was slain by Hercules with the other sons of Neleus. Nestor alone was saved, because he was brought up among the Gerenians.157 He married Anaxibia, daughter of Cratieus,158 and begat daughters, Pisidice and Polycaste, and sons, Perseus, Stratichus, Aretus, Echephron, Pisistratus, Antilochus, and Thrasymedes.
[1.9.10] But Pelias dwelt in Thessaly and married Anaxibia, daughter of Bias, but according to some his wife was Phylomache, daughter of Amphion; and he begat a son, Acastus, and daughters, Pisidice, Pelopia, Hippothoe, and Alcestis.159
[1.9.11] Cretheus founded Iolcus and married Tyro, daughter of Salmoneus, by whom he had sons, Aeson, Amythaon, and Pheres.160 Amythaon dwelt in Pylus and married Idomene, daughter of Pheres, and there were born to him two sons, Bias and Melampus. The latter lived in the country, and before his house there was an oak, in which there was a lair of snakes. His servants killed the snakes, but Melampus gathered wood and burnt the reptiles, and reared the young ones. And when the young were full grown, they stood beside him at each of his shoulders as he slept, and they purged his ears with their tongues. He started up in a great fright, but understood the voices of the birds flying overhead, and from what he learned from them he foretold to men what should come to pass.161 He acquired besides the art of taking the auspices, and having fallen in with Apollo at the Alpheus he was ever after an excellent soothsayer.
[1.9.12] Bias wooed Pero, daughter of Neleus.162 But as there were many suitors for his daughter's hand, Neleus said that he would give her to him who should bring him the kine of Phylacus. These were in Phylace, and they were guarded by a dog which neither man nor beast could come near. Unable to steal these kine, Bias invited his brother to help him. Melampus promised to do so, and foretold that he should be detected in the act of stealing them, and that he should get the kine after being kept in bondage for a year. After making this promise he repaired to Phylace and, just as he had foretold, he was detected in the theft and kept a prisoner in a cell. When the year was nearly up, he heard the worms in the hidden part of the roof, one of them asking how much of the beam had been already gnawed through, and others answering that very little of it was left. At once he bade them transfer him to another cell, and not long after that had been done the cell fell in. Phylacus marvelled, and perceiving that he was an excellent soothsayer, he released him and invited him to say how his son Iphiclus might get children. Melampus promised to tell him, provided he got the kine. And having sacrificed two bulls and cut them in pieces he summoned the birds; and when a vulture came, he learned from it that once, when Phylacus was gelding rams, he laid down the knife, still bloody, beside Iphiclus, and that when the child was frightened and ran away, he stuck the knife on the sacred oak,163 and the bark encompassed the knife and hid it. He said, therefore, that if the knife were found, and he scraped off the rust, and gave it to Iphiclus to drink for ten days, he would beget a son. Having learned these things from the vulture, Melampus found the knife, scraped the rust, and gave it to Iphiclus for ten days to drink, and a son Podarces was born to him.164 But he drove the kine to Pylus, and having received the daughter of Neleus he gave her to his brother. For a time he continued to dwell in Messene, but when Dionysus drove the women of Argos mad, he healed them on condition of receiving part of the kingdom, and settled down there with Bias.165
[1.9.13] Bias and Pero had a son Talaus, who married Lysimache, daughter of Abas, son of Melampus, and had by her Adrastus, Parthenopaeus, Pronax, Mecisteus, Aristomachus, and Eriphyle, whom Amphiaraus married. Parthenopaeus had a son Promachus, who marched with the Epigoni against Thebes166; and Mecisteus had a son Euryalus, who went to Troy.167 Pronax had a son Lycurgus; and Adrastus had by Amphithea, daughter of Pronax, three daughters, Argia, Deipyle, and Aegialia, and two sons, Aegialeus and Cyanippus.
[1.9.14] Pheres, son of Cretheus, founded Pherae in Thessaly and begat Admetus and Lycurgus. Lycurgus took up his abode at Nemea, and having married Eurydice, or, as some say, Amphithea, he begat Opheltes, afterwards called Archemorus.168
[1.9.15] When Admetus reigned over Pherae, Apollo served him as his thrall,169 while Admetus wooed Alcestis, daughter of Pelias. Now Pelias had promised to give his daughter to him who should yoke a lion and a boar to a car, and Apollo yoked and gave them to Admetus, who brought them to Pelias and so obtained Alcestis.170 But in offering a sacrifice at his marriage, he forgot to sacrifice to Artemis; therefore when he opened the marriage chamber he found it full of coiled snakes. Apollo bade him appease the goddess and obtained as a favour of the Fates that, when Admetus should be about to die, he might be released from death if someone should choose voluntarily to die for him. And when the day of his death came neither his father nor his mother would die for him, but Alcestis died in his stead. But the Maiden171 sent her up again, or, as some say, Hercules fought with Hades and brought her up to him.172
[1.9.16] Aeson, son of Cretheus, had a son Jason by Polymede, daughter of Autolycus. Now Jason dwelt in Iolcus, of which Pelias was king after Cretheus.173 But when Pelias consulted the oracle concerning the kingdom, the god warned him to beware of the man with a single sandal. At first the king understood not the oracle, but afterwards he apprehended it. For when he was offering a sacrifice at the sea to Poseidon, he sent for Jason, among many others, to participate in it. Now Jason loved husbandry and therefore abode in the country, but he hastened to the sacrifice, and in crossing the river Anaurus he lost a sandal in the stream and landed with only one. When Pelias saw him, he bethought him of the oracle, and going up to Jason asked him what, supposing he had the power, he would do if he had received an oracle that he should be murdered by one of the citizens. Jason answered, whether at haphazard or instigated by the angry Hera in order that Medea should prove a curse to Pelias, who did not honor Hera, “I would command him,” said he, “to bring the Golden Fleece.” No sooner did Pelias hear that than he bade him go in quest of the fleece. Now it was at Colchis in a grove of Ares, hanging on an oak and guarded by a sleepless dragon.174
Sent to fetch the fleece, Jason called in the help of Argus, son of Phrixus; and Argus, by Athena's advice, built a ship of fifty oars named Argo after its builder; and at the prow Athena fitted in a speaking timber from the oak of Dodona.175 When the ship was built, and he inquired of the oracle, the god gave him leave to assemble the nobles of Greece and sail away. And those who assembled were as follows176: Tiphys, son of Hagnias, who steered the ship; Orpheus, son of Oeagrus; Zetes and Calais, sons of Boreas; Castor and Pollux, sons of Zeus; Telamon and Peleus, sons of Aeacus; Hercules, son of Zeus; Theseus, son of Aegeus; Idas and Lynceus, sons of Aphareus; Amphiaraus, son of Oicles; Caeneus, son of Coronus; Palaemon, son of Hephaestus or of Aetolus; Cepheus, son of Aleus; Laertes son of Arcisius; Autolycus, son of Hermes; Atalanta, daughter of Schoeneus; Menoetius, son of Actor; Actor, son of Hippasus; Admetus, son of Pheres; Acastus, son of Pelias; Eurytus, son of Hermes; Meleager, son of Oeneus; Ancaeus, son of Lycurgus; Euphemus, son of Poseidon; Poeas, son of Thaumacus; Butes, son of Teleon; Phanus and Staphylus, sons of Dionysus; Erginus, son of Poseidon; Periclymenus, son of Neleus; Augeas, son of the Sun; Iphiclus, son of Thestius; Argus, son of Phrixus; Euryalus, son of Mecisteus; Peneleos, son of Hippalmus; Leitus, son of Alector; Iphitus, son of Naubolus; Ascalaphus and Ialmenus, sons of Ares; Asterius, son of Cometes; Polyphemus, son of Elatus.
[1.9.17] These with Jason as admiral put to sea and touched at Lemnos.177 At that time it chanced that Lemnos was bereft of men and ruled over by a queen, Hypsipyle, daughter of Thoas, the reason of which was as follows. The Lemnian women did not honor Aphrodite, and she visited them with a noisome smell; therefore their spouses took captive women from the neighboring country of Thrace and bedded with them. Thus dishonored, the Lemnian women murdered their fathers and husbands, but Hypsipyle alone saved her father Thoas by hiding him. So having put in to Lemnos, at that time ruled by women, the Argonauts had intercourse with the women, and Hypsipyle bedded with Jason and bore sons, Euneus and Nebrophonus.
[1.9.18] And after Lemnos they landed among the Doliones, of whom Cyzicus was king.178 He received them kindly. But having put to sea from there by night and met with contrary winds, they lost their bearings and landed again among the Doliones. However, the Doliones, taking them for a Pelasgian army (for they were constantly harassed by the Pelasgians), joined battle with them by night in mutual ignorance of each other. The Argonauts slew many and among the rest Cyzicus; but by day, when they knew what they had done, they mourned and cut off their hair and gave Cyzicus a costly burial179; and after the burial they sailed away and touched at Mysia.180
[1.9.19] There they left Hercules and Polyphemus. For Hylas, son of Thiodamas, a minion of Hercules, had been sent to draw water and was ravished away by nymphs on account of his beauty.181 But Polyphemus heard him cry out, and drawing his sword gave chase in the belief that he was being carried off by robbers. Falling in with Hercules, he told him; and while the two were seeking for Hylas, the ship put to sea. So Polyphemus founded a city Cius in Mysia and reigned as king182; but Hercules returned to Argos. However Herodorus says that Hercules did not sail at all at that time, but served as a slave at the court of Omphale. But Pherecydes says that he was left behind at Aphetae in Thessaly, the Argo having declared with human voice that she could not bear his weight. Nevertheless Demaratus has recorded that Hercules sailed to Colchis; for Dionysius even affirms that he was the leader of the Argonauts.183
[1.9.20] From Mysia they departed to the land of the Bebryces, which was ruled by King Amycus, son of Poseidon and a Bithynian nymph.184 Being a doughty man he compelled the strangers that landed to box and in that way made an end of them. So going to the Argo as usual, he challenged the best man of the crew to a boxing match. Pollux undertook to box against him and killed him with a blow on the elbow. When the Bebryces made a rush at him, the chiefs snatched up their arms and put them to flight with great slaughter.
[1.9.21] Thence they put to sea and came to land at Salmydessus in Thrace, where dwelt Phineus, a seer who had lost the sight of both eyes.185 Some say he was a son of Agenor,186 but others that he was a son of Poseidon, and he is variously alleged to have been blinded by the gods for foretelling men the future; or by Boreas and the Argonauts because he blinded his own sons at the instigation of their stepmother187; or by Poseidon, because he revealed to the children of Phrixus how they could sail from Colchis to Greece. The gods also sent the Harpies to him. These were winged female creatures, and when a table was laid for Phineus, they flew down from the sky and snatched up most of the victuals, and what little they left stank so that nobody could touch it. When the Argonauts would have consulted him about the voyage, he said that he would advise them about it if they would rid him of the Harpies. So the Argonauts laid a table of viands beside him, and the Harpies with a shriek suddenly pounced down and snatched away the food. When Zetes and Calais, the sons of Boreas, saw that, they drew their swords and, being winged, pursued them through the air. Now it was fated that the Harpies should perish by the sons of Boreas, and that the sons of Boreas should die when they could not catch up a fugitive. So the Harpies were pursued and one of them fell into the river Tigres in Peloponnese, the river that is now called Harpys after her; some call her Nicothoe, but others Aellopus. But the other, named Ocypete or, according to others, Ocythoe ( but Hesiod calls her Ocypode)188 fled by the Propontis till she came to the Echinadian Islands, which are now called Strophades after her; for when she came to them she turned (estraphe) and being at the shore fell for very weariness with her pursuer. But Apollonius in the Argonautica says that the Harpies were pursued to the Strophades Islands and suffered no harm, having sworn an oath that they would wrong Phineus no more.189
[1.9.22] Being rid of the Harpies, Phineus revealed to the Argonauts the course of their voyage, and advised them about the Clashing Rocks190 in the sea. These were huge cliffs, which, dashed together by the force of the winds, closed the sea passage. Thick was the mist that swept over them, and loud the crash, and it was impossible for even the birds to pass between them. So he told them to let fly a dove between the rocks, and, if they saw it pass safe through, to thread the narrows with an easy mind, but if they saw it perish, then not to force a passage. When they heard that, they put to sea, and on nearing the rocks let fly a dove from the prow, and as she flew the clash of the rocks nipped off the tip of her tail. So, waiting till the rocks had recoiled, with hard rowing and the help of Hera, they passed through, the extremity of the ship's ornamented poop being shorn away right round. Henceforth the Clashing Rocks stood still; for it was fated that, so soon as a ship had made the passage, they should come to rest completely.
[1.9.23] The Argonauts now arrived among the Mariandynians, and there King Lycus received them kindly.191 There died Idmon the seer of a wound inflicted by a boar192; and there too died Tiphys, and Ancaeus undertook to steer the ship.193
And having sailed past the Thermodon and the Caucasus they came to the river Phasis, which is in the Colchian land.194 When the ship was brought into port, Jason repaired to Aeetes, and setting forth the charge laid on him by Pelias invited him to give him the fleece. The other promised to give it if single-handed he would yoke the brazen-footed bulls. These were two wild bulls that he had, of enormous size, a gift of Hephaestus; they had brazen feet and puffed fire from their mouths. These creatures Aeetes ordered him to yoke and to sow dragon's teeth; for he had got from Athena half of the dragon's teeth which Cadmus sowed in Thebes.195 While Jason puzzled how he could yoke the bulls, Medea conceived a passion for him; now she was a witch, daughter of Aeetes and Idyia, daughter of Ocean. And fearing lest he might be destroyed by the bulls, she, keeping the thing from her father, promised to help him to yoke the bulls and to deliver to him the fleece, if he would swear to have her to wife and would take her with him on the voyage to Greece. When Jason swore to do so, she gave him a drug with which she bade him anoint his shield, spear, and body when he was about to yoke the bulls; for she said that, anointed with it, he could for a single day be harmed neither by fire nor by iron. And she signified to him that, when the teeth were sown, armed men would spring up from the ground against him; and when he saw a knot of them he was to throw stones into their midst from a distance, and when they fought each other about that, he was taken to kill them.196 On hearing that, Jason anointed himself with the drug,197 and being come to the grove of the temple he sought the bulls, and though they charged him with a flame of fire, he yoked them.198 And when he had sowed the teeth, there rose armed men from the ground; and where he saw several together, he pelted them unseen with stones, and when they fought each other he drew near and slew them.199 But though the bulls were yoked, Aeetes did not give the fleece; for he wished to burn down the Argo and kill the crew. But before he could do so, Medea brought Jason by night to the fleece, and having lulled to sleep by her drugs the dragon that guarded it, she possessed herself of the fleece and in Jason's company came to the Argo.200 She was attended, too, by her brother Apsyrtus. And with them the Argonauts put to sea by night.201
[1.9.24] When Aeetes discovered the daring deeds done by Medea, he started off in pursuit of the ship; but when she saw him near, Medea murdered her brother and cutting him limb from limb threw the pieces into the deep. Gathering the child's limbs, Aeetes fell behind in the pursuit; wherefore he turned back, and, having buried the rescued limbs of his child, he called the place Tomi. But he sent out many of the Colchians to search for the Argo, threatening that, if they did not bring Medea to him, they should suffer the punishment due to her; so they separated and pursued the search in divers places.
When the Argonauts were already sailing past the Eridanus river, Zeus sent a furious storm upon them, and drove them out of their course, because he was angry at the murder of Apsyrtus. And as they were sailing past the Apsyrtides Islands, the ship spoke, saying that the wrath of Zeus would not cease unless they journeyed to Ausonia and were purified by Circe for the murder of Apsyrtus.202 So when they had sailed past the Ligurian and Celtic nations and had voyaged through the Sardinian Sea, they skirted Tyrrhenia and came to Aeaea, where they supplicated Circe and were purified.203
[1.9.25] And as they sailed past the Sirens,204 Orpheus restrained the Argonauts by chanting a counter-melody. Butes alone swam off to the Sirens, but Aphrodite carried him away and settled him in Lilybaeum.
After the Sirens, the ship encountered Charybdis and Scylla and the Wandering Rocks,205 above which a great flame and smoke were seen rising. But Thetis with the Nereids steered the ship through them at the summons of Hera.
Having passed by the Island of Thrinacia, where are the kine of the Sun,206 they came to Corcyra, the island of the Phaeacians, of which Alcinous was king.207 But when the Colchians could not find the ship, some of them settled at the Ceraunian mountains, and some journeyed to Illyria and colonized the Apsyrtides Islands. But some came to the Phaeacians, and finding the Argo there, they demanded of Alcinous that he should give up Medea. He answered, that if she already knew Jason, he would give her to him, but that if she were still a maid he would send her away to her father.208 However, Arete, wife of Alcinous, anticipated matters by marrying Medea to Jason209; hence the Colchians settled down among the Phaeacians210 and the Argonauts put to sea with Medea.
[1.9.26] Sailing by night they encountered a violent storm, and Apollo, taking his stand on the Melantian ridges, flashed lightning down, shooting a shaft into the sea. Then they perceived an island close at hand, and anchoring there they named it Anaphe, because it had loomed up (anaphanenai) unexpectedly. So they founded an altar of Radiant Apollo, and having offered sacrifice they betook them to feasting; and twelve handmaids, whom Arete had given to Medea, jested merrily with the chiefs; whence it is still customary for the women to jest at the sacrifice.211
Putting to sea from there, they were hindered from touching at Crete by Talos.212 Some say that he was a man of the Brazen Race, others that he was given to Minos by Hephaestus; he was a brazen man, but some say that he was a bull. He had a single vein extending from his neck to his ankles, and a bronze nail was rammed home at the end of the vein. This Talos kept guard, running round the island thrice every day; wherefore, when he saw the Argo standing inshore, he pelted it as usual with stones. His death was brought about by the wiles of Medea, whether, as some say, she drove him mad by drugs, or, as others say, she promised to make him immortal and then drew out the nail, so that all the ichor gushed out and he died. But some say that Poeas shot him dead in the ankle.
After tarrying a single night there they put in to Aegina to draw water, and a contest arose among them concerning the drawing of the water.213 Thence they sailed betwixt Euboea and Locris and came to Iolcus, having completed the whole voyage in four months.
[1.9.27] Now Pelias, despairing of the return of the Argonauts, would have killed Aeson; but he requested to be allowed to take his own life, and in offering a sacrifice drank freely of the bull's blood and died.214 And Jason's mother cursed Pelias and hanged herself,215 leaving behind an infant son Promachus; but Pelias slew even the son whom she had left behind.216 On his return Jason surrendered the fleece, but though he longed to avenge his wrongs he bided his time. At that time he sailed with the chiefs to the Isthmus and dedicated the ship to Poseidon, but afterwards he exhorted Medea to devise how he could punish Pelias. So she repaired to the palace of Pelias and persuaded his daughters to make mince meat of their father and boil him, promising to make him young again by her drugs; and to win their confidence she cut up a ram and made it into a lamb by boiling it. So they believed her, made mince meat of their father and boiled him.217 But Acastus buried his father with the help of the inhabitants of Iolcus, and he expelled Jason and Medea from Iolcus.
[1.9.28] They went to Corinth, and lived there happily for ten years, till Creon, king of Corinth, betrothed his daughter Glauce to Jason, who married her and divorced Medea. But she invoked the gods by whom Jason had sworn, and after often upbraiding him with his ingratitude she sent the bride a robe steeped in poison, which when Glauce had put on, she was consumed with fierce fire along with her father, who went to her rescue.218 But Mermerus and Pheres, the children whom Medea had by Jason, she killed, and having got from the Sun a car drawn by winged dragons she fled on it to Athens.219 Another tradition is that on her flight she left behind her children, who were still infants, setting them as suppliants on the altar of Hera of the Height; but the Corinthians removed them and wounded them to death.220
Medea came to Athens, and being there married to Aegeus bore him a son Medus. Afterwards, however, plotting against Theseus, she was driven a fugitive from Athens with her son.221 But he conquered many barbarians and called the whole country under him Media,222 and marching against the Indians he met his death. And Medea came unknown to Colchis, and finding that Aeetes had been deposed by his brother Perses, she killed Perses and restored the kingdom to her father.223
↑6. Brontes is the Thunderer; Steropes, the Lightener; and Arges, the Vivid One.
↑Female cyclopes are not stated in any classical sources.
↑As with many Greek mythic names, however, this might be a folk etymology. Another proposal holds that the word is derived from PIEpḱu-klōps "sheep thief". See: Paul Thieme, "Etymologische Vexierbilder", Zeitschrift für vergleichende Sprachforschung 69 (1951): 177-78; Burkert (1982), p. 157; J.P.S. Beekes, Indo-European Etymological Project, s.v. Cyclops.[1] Note that this would mean that the Cyclopes were regular giants, and the depictions with a singular eye, secondarily motivated by the folk etymology.
↑Mondi, pp. 17-18: "Why is there such a discrepancy between the nature of the Homeric Cyclopes and the nature of those found in Hesiod's Theogony? Ancient commentators were so exercised by this problem that they supposed there to be more than one type of Cyclops, and we must agree that, on the surface at least, these two groups could hardly have less in common."
↑Dated before 1905, possibly a replica of a pastel, according to Klaus Berger, "The Pastels of Odilon Redon", College Art Journal16.1 (Autumn 1956:23-33) p. 30f; dated 1898-1900 by David H. Porter, "Metamorphoses and Metamorphosis: A Brief Response", American Journal of Philology124.3 (Fall 2003:473-76); illus. in Sven Sandström, Le Monde imaginaire d'Odilon Redon: étude iconologique,1955:69.
↑Hesiod, Theogony139 ff.. Arges was elsewhere called Acmonides (Ovid, Fasti iv. 288), or Pyraemon (Virgil, Aeneid viii. 425).
↑To Artemis, 46f. See also Virgil's Georgics 4.173 and Aeneid 8.416ff.
↑Abel's surmise is noted by Adrienne Mayor, The First Fossil Hunters: Paleontology in Greek and Roman Times (Princeton University Press) 2000 ISBN1400838444.
↑The smaller, actual eye-sockets are on the sides and, being very shallow, were hardly noticeable as such
↑7. The myth accounts for the separation of Heaven and Earth. In Egyptian cosmology Nut (the Sky) is thrust (밀다) and held apart from her brother Geb (the Earth) by their father Shu, who corresponds to the Greek Atlas.
↑8. Nymphs of the ash-trees, as Dryads are nymphs of the oak-trees. Cp. note on Works and Days, l. 145.
↑9. "Member-loving": the title is perhaps only a perversion of the regular Philomeides (laughter-loving 웃음을 좋아하는).
↑18. The goddess of the hearth (the Roman "Vesta"), and so of the house. Cp. Homeric Hymns v.22 ff.; xxxix.1 ff.
↑19. The variant reading "of his father" (sc. Heaven) rests on inferior MS. authority and is probably an alteration due to the difficulty stated by a Scholiast: "How could Zeus, being not yet begotten, plot against his father?" The phrase is, however, part of the prophecy. The whole line may well be spurious, and is rejected by Heyne, Wolf, Gaisford and Guyet.
↑F. Halbherr and P. Orsi, "Scoperte nell' Antro di Psychro", Museo dell' Antichità Classico2 1888 pp. 905-10.
↑Evans, "Further discoveries of Cretan and Aegean scripts," JHS17 (1897), pp 305-57.
↑D. G. Hogarth, "The Cave of Psychro in Crete" The Journal of the Anthropological Institute of Great Britain and Ireland30 (1900), pp. 90-91.
↑W. Boyd-Dawkins, "Remains of Animals Found in the Dictaean Cave in 1901," Man32 (1902) Royal Anthropological Institute of Great Britain and Ireland, pp. 162-65.
↑L. Vance Watrous and H. Blitzer, "Lasithi: A History of Settlement on a Highland Plain in Crete" Hesperia Supplements18 (1982), pp. i-xiv,1-122.
↑As a-da-ra-te-ja her name appears in Mycenaean Pylos (Margareta Lindgren, The People of Pylos: Prosopographical and Methodological Studies in the Pylos Archives: part II [Uppsala] 1973.
↑J. Lesley Fitton,Ivory in Greece and the Eastern Mediterranean from the Bronze Age to the Hellenistic Period (British Museum. Dept. of Greek and Roman Antiquities),1992
↑Yulia Ustinova, Caves and the Ancient Greek Mind: descending underground in the search for Ultimate Truth 2009:180.
↑"...the business of Amaltheia, caves and the nurturing of Zeus lands us squarely in Minoan times," John Bennet remarked in passing (Bennet, "The Structure of the Linear B Administration at Knossos" American Journal of Archaeology89.2 [April 1985:231-249] p. 107 note 39); cf. M.P. Nilsson, The Minoan-Mycenaean Religion and its Survival in Greek Religion (1950:537ff).
↑An Egyptian inscription of Amenhotep III (1406-1369 BCE) discussed by Michael C. Astour, "Aegean Place-Names in an Egyptian Inscription" American Journal of Archaeology70.4 (October 1966:313-317), "shows that the Egyptian scribe conceived the Minoan form of Diktê as the Northwest Semitic word dqt... Aigaion oros=Diktê may well be a Graeco-Semitic doublet, for in Ugaritic ritual texts dqt (literally 'small one') was the term for 'female head of small cattle for sacrifice' and a goat rather than a sheep. Dqt is also found as a divine name in a Ugaritic list of gods, which reminds us of the goat that nourished Zeus in the Dictaean cave." (p. 314).
↑For the primitive Amalthea as the goat rather than the goat-herding nymph, see R.W. Hutchinson, Prehistoric Crete (1962:202).
↑In Hyginus' Poetical Astronomy II.13 as the nymph Aega or Aex ("she-goat"), daughter of Olenos: see Aega (mythology); in Hyginus Fabulae, 182.
↑The early fourth-century Christian apologist Lactantius (Institutiones I.22) makes the father of Amalthea and her honey-providing sister Melissa, a Melisseus, "king of Crete"; this example of the common Christian Euhemerist interpretation of Greek myth as fables of humans superstitiously credited with supernatural powers during the passage of time does not represent the actual cultural history of Amalthea, save in its synthesised reflection of an alternative mythic tradition, that infant Zeus was fed with honey: see Bee (mythology).
↑Legendary infancy episodes of some historical figures—and poetical figures, such as Longus' Daphnis—were suckled by goats, and the actual practice lingered in Italy into the nineteenth century: see William M. Calder, III, "Longus 1. 2: The She-Goat Nurse" Classical Philology78.1 (January 1983:50–51).
↑Bernard Evslin, Gods, Demigods and Demons: A Handbook of Greek Mythology: s.v. "Adamanthea", "Amalthea"; Patricia Monaghan, Encyclopedia of Goddesses and Heroines, 2009, s.v. Adamanthea".
↑Quoted by Jane Ellen Harrison, "The Kouretes and Zeus Kouros: A Study in Pre-Historic Sociology", The Annual of the British School at Athens15 (1908/1909:308-338) p. 309; Harrison observes that Strabo's not very illuminating statement serves to show "that in Strabo's time even a learned man was in complete doubt as to the exact nature of the Kouretes" and second, "that in current opinion, Satyrs, Kouretes, Idaean Daktyls, Korybantes and Kabeiroi appeared as figures roughly analogous".
↑Harrison 1908/09; Jeanmaire,Couroi et Courètes: essai sur l'éducation spartiate et sur les rites d'adolescence dans l'antiquité hellénique, Lille, 1939).
↑At Palaikastro the inscribed "hymn of the Kouretes" dates to ca. 300 BCE.
↑Vermeule, "A Gold Minoan Double Axe" Bulletin of the Museum of Fine Arts57 No. 307 (1959:4-16) p. 6.
↑G.L. Hoffman, Imports and Immigrants: Near Eastern Contacts with Early Iron Age Crete, 1997, noted by Robin Lane Fox, Travelling Heroes in the Epic Age of Homer, 2008:157; "A bronze tympanum, several cymbals, and sixty- odd shields, many finely decorated, evoke the dance of the Curetes, which is also depicted on the tympanum, even if the bearded god and his attendants are rendered in Oriental style", observes Noel Robertson, "The ancient Mother of the Gods. A missing chapter in the history of Greek religion", in Eugene Lane, ed. Cybele, Attis and Related Cults: Essays in Memory of M.J. Vermaseren 1996:248 and noted sources.
↑Harrison, Chapter I: The Hymn of the Kouretes, p. 1 and 26. On page 26, specifically, she writes: "The Kouretes are also, as all primitive magicians are, seers (μαντεις). When Minos in Crete lost his son Glaukos he sent for the Kouretes to discover where the child was hidden. Closely akin to this magical aspect is that fact that they are metal-workers. Among primitive people metallurgy is an uncanny craft and the smith is half medicine man."
↑Strabo, x.462, quoted in Harrison 1908/09.309 note 4.
↑20. Pausanias (x. 24.6) saw near the tomb of Neoptolemus "a stone of no great size," which the Delphians anointed every day with oil, and which he says was supposed to be the stone given to Cronos.
↑"...qui pervagatus insulas, aliquando ad virginem pervenit, eique persuasit ut nuberet Neptuno..." Oppian's Halieutica I.383–92 is a parallel passage.
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Theseus and Amphitrite clasp hands, with Athena looking on (red-figure cup by Euphronios and Onesimos, 500-490 BC)
Poseidon and Amphitrite by Jacob de Gheyn II (latter 16th-century)
The Triumph of Neptune by Nicolas Poussin, showing Amphitrite velificans (1634)
Amphitrite with downturned trident, by François Théodore Devaulx (1866)
