사용자:배우는사람/문서:신통기

서론 편집

1~115행: 서사·무사 여신의 기원 및 작자가 노래하게 된 경위 편집

HYMN TO THE MUSES

[1] From the Heliconian Muses let us begin to sing, who hold the great and holy mount of Helicon, and dance on soft feet about the deep-blue spring and the altar of the almighty son of Cronos, and, when they have washed their tender bodies in Permessus or in the Horse's Spring or Olmeius, make their fair, lovely dances upon highest Helicon and move with vigorous feet. Thence they arise and go abroad by night, veiled in thick mist, and utter their song with lovely voice, praising Zeus the aegis-holder and queenly Hera of Argos who walks on golden sandals and the daughter of Zeus the aegis-holder bright-eyed Athene, and Phoebus Apollo, and Artemis who delights in arrows, and Poseidon the earth-holder who shakes the earth, and reverend Themis and quick-glancing1 Aphrodite, and Hebe with the crown of gold, and fair Dione, Leto, Iapetus, and Cronos the crafty counsellor, Eos and great Helius and bright Selene, Earth too, and great Oceanus, and dark Night, and the holy race of all the other deathless ones that are for ever. And one day they taught Hesiod glorious song while he was shepherding his lambs under holy Helicon, and this word first the goddesses said to me – the Muses of Olympus, daughters of Zeus who holds the aegis: "Shepherds of the wilderness, wretched things of shame, mere bellies, we know how to speak many false things as though they were true; but we know, when we will, to utter true things.”

[29] So said the ready-voiced daughters of great Zeus, and they plucked and gave me a rod, a shoot of sturdy laurel, a marvellous thing, and breathed into me a divine voice to celebrate things that shall be and things there were aforetime; and they bade me sing of the race of the blessed gods that are eternally, but ever to sing of themselves both first and last. But why all this about oak or stone?2

[36] Come thou, let us begin with the Muses who gladden the great spirit of their father Zeus in Olympus with their songs, telling of things that are and that shall be and that were aforetime with consenting voice. Unwearying flows the sweet sound from their lips, and the house of their father Zeus the loud-thunderer is glad at the lily-like voice of the goddesses as it spread abroad, and the peaks of snowy Olympus resound, and the homes of the immortals. And they uttering their immortal voice, celebrate in song first of all the reverend race of the gods from the beginning, those whom Earth and wide Heaven begot, and the gods sprung of these, givers of good things. Then, next, the goddesses sing of Zeus, the father of gods and men, as they begin and end their strain, how much he is the most excellent among the gods and supreme in power. And again, they chant the race of men and strong giants, and gladden the heart of Zeus within Olympus, -- the Olympian Muses, daughters of Zeus the aegis-holder.

[53] Them in Pieria did Mnemosyne (Memory), who reigns over the hills of Eleuther, bear of union with the father, the son of Cronos, a forgetting of ills and a rest from sorrow. For nine nights did wise Zeus lie with her, entering her holy bed remote from the immortals. And when a year was passed and the seasons came round as the months waned, and many days were accomplished, she bare nine daughters, all of one mind, whose hearts are set upon song and their spirit free from care, a little way from the topmost peak of snowy Olympus. There are their bright dancing-places and beautiful homes, and beside them the Graces and Himerus (Desire) live in delight. And they, uttering through their lips a lovely voice, sing the laws of all and the goodly ways of the immortals, uttering their lovely voice. Then went they to Olympus, delighting in their sweet voice, with heavenly song, and the dark earth resounded about them as they chanted, and a lovely sound rose up beneath their feet as they went to their father. And he was reigning in heaven, himself holding the lightning and glowing thunderbolt, when he had overcome by might his father Cronos; and he distributed fairly to the immortals their portions and declared their privileges.

[75] These things, then, the Muses sang who dwell on Olympus, nine daughters begotten by great Zeus, Cleio and Euterpe, Thaleia, Melpomene and Terpsichore, and Erato and Polyhymnia and Urania and Calliope,3 who is the chiefest of them all, for she attends on worshipful princes: whomsoever of heaven-nourished princes the daughters of great Zeus honour, and behold him at his birth, they pour sweet dew upon his tongue, and from his lips flow gracious words. All the people look towards him while he settles causes with true judgements: and he, speaking surely, would soon make wise end even of a great quarrel; for therefore are there princes wise in heart, because when the people are being misguided in their assembly, they set right the matter again with ease, persuading them with gentle words. And when he passes through a gathering, they greet him as a god with gentle reverence, and he is conspicuous amongst the assembled: such is the holy gift of the Muses to men. For it is through the Muses and far-shooting Apollo that there are singers and harpers upon the earth; but princes are of Zeus, and happy is he whom the Muses love: sweet flows speech from his mouth. For though a man have sorrow and grief in his newly-troubled soul and live in dread because his heart is distressed, yet, when a singer, the servant of the Muses, chants the glorious deeds of men of old and the blessed gods who inhabit Olympus, at once he forgets his heaviness and remembers not his sorrows at all; but the gifts of the goddesses soon turn him away from these.

[104] Hail, children of Zeus! Grant lovely song and celebrate the holy race of the deathless gods who are for ever, those that were born of Earth and starry Heaven and gloomy Night and them that briny Sea did rear. Tell how at the first gods and earth came to be, and rivers, and the boundless sea with its raging swell, and the gleaming stars, and the wide heaven above, and the gods who were born of them, givers of good things, and how they divided their wealth, and how they shared their honours amongst them, and also how at the first they took many-folded Olympus. These things declare to me from the beginning, ye Muses who dwell in the house of Olympus, and tell me which of them first came to be.

그리스 태초신 편집

THE COSMOGONY

116~122행: 최초의 네가지 힘들: 카오스·가이아·타르타로스·에로스 편집

[116] Verily at the first Chaos (카오스: 텅 빈 공간, 무 無, 혼돈의 신) came to be, but next wide-bosomed Earth (가이아 Gaia: 땅의 여신), the ever-sure foundations of all[1] the deathless ones who hold the peaks of snowy Olympus, and dim Tartarus (타르타로스: 지하의 남신) in the depth of the wide-pathed Earth (가이아: 땅의 여신), and Eros (Love 에로스: 사랑의 남신), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them.

123행: 카오스의 자녀들 - 에레보스·닉스 편집

[123] From Chaos (카오스: 텅 빈 공간, 무 無) came forth Erebus (에레보스: 어둠 · 암흑의 남신) and black Night (닉스 Nyx: 밤의 여신);

For Hesiod and the early Greek Olympian myth (8th century BC), Chaos was the first of the primordial deities, followed by Earth (Gaia), Tartarus and Eros (Love).[2] From Chaos came Erebus and Nyx.[3]
Passages in Hesiod's Theogony suggest that Chaos was located below Earth but above Tartarus.[4] Primal Chaos was sometimes said to be the true foundation of reality, particularly by philosophers such as Heraclitus.
Etymology
The perceived meaning of Erebus is "darkness"; the first recorded instance of it was "place of darkness between earth and Hades". Hebrew עֶרֶב (ˤerev) 'sunset, evening' is sometimes cited as a source.[5][6] However, an Indo-European origin, at least for the name Ἔρεβος itself, is likelier.
Primary sources
According to the Greek oral poet Hesiod's Theogony, Erebus is the offspring of Chaos, and brother to Nyx.
From Chaos came forth Erebus and black Night; but of Night were born Aether and Day, whom she conceived and bore from union in love with Erebus.
— Hesiod, Theogony (120–125)[7]
The Roman writer Hyginus, in his Fabulae, described Erebus as the father of Geras, the god of old age.[8]

124~125행: 에레보스와 닉스의 자녀들 - 아이테르·헤메라 편집

[124] but of Night (닉스 Nyx: 밤의 여신) were born Aether (아이테르: 대기의 남신)[9] and Day (헤메라 Hemera: 낮의 남신), whom she conceived and bare from union in love with Erebus (에레보스: 어둠 · 암흑의 남신) .

In Greek mythology, Erebus /ˈɛrəbəs/, also Erebos (Ἔρεβος, "deep darkness, shadow"), was often conceived as a primordial deity, representing the personification of darkness; for instance, Hesiod's Theogony places him as one of the first five beings to come into existence, born from Chaos.[10] Erebus features little in Greek mythological tradition and literature, but is said to have fathered several other deities by Nyx; depending on the source of the mythology, this union includes Aether, Hemera, the Hesperides, Hypnos, the Moirai, Geras, Styx, and Thanatos.
In Greek literature the name Erebus is also used to refer to a region of the Underworld where the dead had to pass immediately after dying, and is sometimes used interchangeably with Tartarus.[5][11][12][13][14]

126~133행: 가이아의 자녀들 - 우라노스·우로스·폰토스 편집

[126] And Earth (가이아 Gaia: 땅의 여신) first

  1. bare starry Heaven (우라노스, Uranus: 하늘의 남신), equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods.
  2. And she brought forth long Hills (우로스 ourea: 산의 남신, mountains), graceful haunts (자주 가는 곳) of the goddess-Nymphs (님프: 정령, 하급 여신) who dwell amongst the glens (협곡) of the hills.
  3. She (가이아) bare also the fruitless deep with his (폰토스) raging swell, Pontus (폰토스: 바다의 남신), without sweet union of love.

티탄족의 탄생과 그리스 태초신의 시대의 종말 편집

가이아와 우라노스의 자녀들 편집

134~138행: 가이아와 우라노스의 자녀들 - 티탄족들 편집

CASTRATION OF URANUS (우라노스의 거세)

[134] But afterwards she (가이아) lay with Heaven (우라노스, Uranus: 하늘의 남신) and bore

  1. deep-swirling Oceanus (오케아노스: 남신, 대지를 둘러싼 거대한 강, World Ocean, an enormous river encircling the world),
  2. Coeus (코이오스: 남신, celestial axis) and
  3. Crius (크리오스: 남신, 후손이 더 유명) and
  4. Hyperion (히페리온: 남신, 태양신, lord of light, Titan of the east) and
  5. Iapetus (이아페토스: 남신, 후손이 더 유명),
  6. Theia (테이아: 여신, 바다의 여신) and
  7. Rhea (레아: 여신, 제우스의 모친, 대지의 여신),
  8. Themis (테미스: 여신, 법과 정의의 여신) and
  9. Mnemosyne (므네모시네: 여신, 기억의 여신) and
  10. gold-crowned Phoebe (포이베: 여신, 후손이 더 유명) and
  11. lovely Tethys (테튀스: 여신).
  12. After them was born Cronos (크로노스: 남신, 제우스의 부친, 농경의 신) the wily, youngest and most terrible of her children, and he hated his lusty sire (아비, 즉 우라노스).
Gaia (/ˈɡ.ə/ or /ˈɡ.ə/; from Ancient Greek Γαῖα, a poetical form of Γῆ, "land" or "earth";[15] also Gaea, or Ge) was the goddess or personification of Earth in ancient Greek religion,[16] one of the Greek primordial deities. Gaia was the great mother of all: the primal Greek Mother Goddess; creator and giver of birth to the Earth and all the Universe; the heavenly gods, the Titans and the Giants were born from her union with Uranus (the sky), while the sea-gods were born from her union with Pontus (the sea). Her equivalent in the Roman pantheon was Terra.
Hesiod's Theogony tells how, after Chaos, "wide-bosomed" Gaia (Earth) arose to be the everlasting seat of the immortals who possess Olympus above,[17] and the depths of Tartarus below (as some scholars interpret it[18]). Gaia brought forth her equal Uranus (or Ouranos in Ancient Greek) (Heaven, Sky) to "cover her on every side" and to be the abode of the gods.[19] Gaia also bore the hills (ourea), and Pontus (Sea), "without sweet union of love."[20] Afterwards with Uranus, she gave birth to the Titans, as Hesiod tells it:

She lay with Heaven and bore deep-swirling Oceanus, Coeus and Crius and Hyperion and Iapetus, Theia and Rhea, Themis and Mnemosyne and gold-crowned Phoebe and lovely Tethys. After them was born Cronos the wily, youngest and most terrible of her children, and he hated his lusty sire.[21]

Uranus (/ˈjʊərənəs/ or /jʊˈrnəs/; Ancient Greek Οὐρανός, Ouranos meaning "sky" or "heaven") was the primal Greek god personifying the sky. His equivalent in Roman mythology was Caelus. In Ancient Greek literature, Uranus or Father Sky was the son and husband of Gaia, Mother Earth. According to Hesiod's Theogony, Uranus was conceived by Gaia alone, but other sources cite Aether as his father.[22] Uranus and Gaia were the parents of the first generation of Titans, and the ancestors of most of the Greek gods, but no cult addressed directly to Uranus survived into Classical times,[23] and Uranus does not appear among the usual themes of Greek painted pottery. Elemental Earth, Sky and Styx might be joined, however, in a solemn invocation in Homeric epic.[24]
Depiction of Pontos at the Constanţa Museum of National History
Depiction of Pontos at the Constanţa Museum of National History
In Greek mythology, Pontus or Pontos (Πόντος) (English translation: "sea") was an ancient, pre-Olympian sea-god, one of the Greek primordial deities. Pontus was Gaia's son and, according to the Greek poet Hesiod, he was born without coupling.[7] For Hesiod, Pontus seems little more than a personification of the sea, ho pontos, "the Road", by which Hellenes signified the Mediterranean Sea.[25] With Gaia, he fathered Nereus (the Old Man of the Sea), Thaumas (the awe-striking "wonder" of the Sea, embodiment of the sea's dangerous aspects), Phorcys and his sister-consort Ceto, and the "Strong Goddess" Eurybia. With the sea goddess Thalassa (whose own name simply means "sea" but is derived from a pre-Greek root), he fathered the Telchines and all sea life.[7][26][13][11][14]
In a Roman sculpture of the 2nd century AD, Pontus, rising from seaweed, grasps a rudder with his right hand and leans on the prow of a ship. He wears a mural crown, and accompanies Fortuna, whose draperies appear at the left, as twin patron deities of the Black Sea port of Tomis in Moesia.

139~154행: 가이아와 우라노스의 자녀들 - 키클롭스와 헤카톤케이레스 편집

키클롭스: 브론테스·스케로페스·아르게스 편집

[139] And again, she (가이아) bare the Cyclopes (키클롭스), overbearing in spirit,

  1. Brontes (브론테스: Thunder, 천둥장이, Thunderer), and
  2. Steropes (스테로페스: Lightning, 번개장이, Lightener) and
  3. stubborn-hearted Arges (아르게스: Bright, 번쩍이는 자, Vivid One),[27]

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.

헤카톤케이레스: 코토스·브리아레오스·기게스 편집

[147] And again, three other sons (헤카톤케이레스, Hecatonchires) were born of Earth (가이아) and Heaven (우라노스), great and doughty beyond telling,

  1. Cottus (코토스) and
  2. Briareos (브리아레오스) and
  3. Gyes (기게스), presumptuous (건방진) children.

From their shoulders sprang an hundred arms, not to be approached, and each had fifty heads upon his shoulders on their strong limbs, and irresistible was the stubborn strength that was in their great forms.

우라노스의 악행과 거세 편집

우라노스의 악행 편집

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 (퀴클롭스헤카톤케이레스) 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.

According to Hesiod, Gaia conceived further offspring with Uranus (Ouranos), first the giant one-eyed Cyclopes: Brontes ("Thunder"), Steropes ("Lightning") and Arges ("Bright");[28] then the Hecatonchires: Cottus, Briareos and Gyges, each with a hundred arms and fifty heads.[29] As each of the Cyclopes and Hecatonchires were born, Uranus hid them in a secret place within Gaia, causing her great pain. So Gaia devised a plan. She created a grey flint (or adamantine) sickle. And Cronus used the sickle to castrate his father Uranus as he approached Gaia to have intercourse with her. From Uranus' spilled blood, Gaia produced the Erinyes, the Giants and the Meliae (ash-tree nymphs). From the testicles of Uranus in the sea came forth Aphrodite.[30]

163~173행: 가이아의 분노와 계획 편집

[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 편집

[176] And Heaven (우라노스) came, bringing on night and longing for love, and he lay about Earth (가이아) spreading himself full upon her.[31] 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 편집

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

  1. the strong Erinyes (에리니에스: 저주와 복수의 세 여신, Alecto, Megaera, Tisiphone) and
  2. the great Giants (기간테스) with gleaming armour, holding long spears in their hands and
  3. the Nymphs whom they call Meliae (멜리아데스: 물푸레나무의 요정)[32] all over the boundless earth.

우라노스의 거세물로부터 생겨남: 아프로디테 편집

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)[33] because sprang from the members.

에로스가 아프로디테와 동반함 편집

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.

가이아와 우라노스 간에 태어난 자녀들을 티탄족이라 부름 편집

[207] But these sons whom be begot himself great Heaven (우라노스) used to call Titans (티탄) (Strainers) in reproach, for he said that they strained and did presumptuously a fearful deed, and that vengeance for it would come afterwards.

According to Hesiod, Gaia conceived further offspring with Uranus (Ouranos), first the giant one-eyed Cyclopes: Brontes ("Thunder"), Steropes ("Lightning") and Arges ("Bright");[34] then the Hecatonchires: Cottus, Briareos and Gyges, each with a hundred arms and fifty heads.[35] As each of the Cyclopes and Hecatonchires were born, Uranus hid them in a secret place within Gaia, causing her great pain. So Gaia devised a plan. She created a grey flint (or adamantine) sickle. And Cronus used the sickle to castrate his father Uranus as he approached Gaia to have intercourse with her. From Uranus' spilled blood, Gaia produced the Erinyes, the Giants and the Meliae (ash-tree nymphs). From the testicles of Uranus in the sea came forth Aphrodite.[36]
By her son Pontus, Gaia bore the sea-deities Nereus, Thaumas, Phorcys, Ceto, and Eurybia.[37]
Because Cronus had learned from Gaia and Uranus, that he was destined to be overthrown by his own child, Cronus swallowed each of the children born to him by his Titan sister Rhea in the United Kingdom. But when Rhea was pregnant with her youngest child Zeus, she sought help from Gaia and Uranus. And when Zeus was born Gaia took the child into her care, and in place of Zeus, Rhea gave Cronus a stone wrapped in swaddling-clothes, which he swallowed.[38]
With Gaia's advice[39] Zeus defeated the Titans. But afterwords Gaia in union with Tartarus, bore the youngest of her sons Typhon, who would be the last challenge to Zeus' authority.[40]

티탄족의 시대 편집

211~232행: 티탄 신족들의 자녀들 - 밤과 불화 (不和)의 자녀들 - 운명·죽음·비난 등등 편집

밤의 자녀들 편집

THE SPIRITS OF NIGHT

[211] And Night (닉스 Nyx: 밤의 여신) bare

  1. hateful Doom (모로스: 운명의 남신, Destiny) and
  2. black Fate (케르, 케레스: 죽음의 여신, 복수형, Destruction, Violent Death) and
  3. Death (타나토스: 죽음의 남신, Death), and she bare
  4. Sleep (히프노스: 잠의 남신) and
  5. the tribe of Dreams (오네이로이: 꿈의 남신들). And again the goddess murky Night (닉스 Nyx: 밤의 여신), though she lay with none, bare
  6. Blame (모모스: 비난의 남신) and
  7. painful Woe (오이지스: 괴로움의 여신), and
  8. the Hesperides (헤스페리데스: 님프들) who guard the rich, golden apples and the trees bearing fruit beyond glorious Ocean. Also she bare
  9. the Destinies (케르, 케레스: 죽음의 여신들, Destruction, Violent Death) and
  10. ruthless avenging Fates (모이라이: 운명의 여신들, 세 자매 - 클로토, 라케시스, 아트로포스),
    1. Clotho (클로토: 운명의 여신) and
    2. Lachesis (라케시스: 운명의 여신) and
    3. Atropos (아트로포스: 운명의 여신),[41] who give men at their birth both evil and good to have, and they pursue the transgressions of men and of gods: and these goddesses never cease from their dread anger until they punish the sinner with a sore penalty. Also deadly Night (닉스 Nyx: 밤의 여신) bare
  11. Nemesis (네메시스: 복수와 보복의 여신) (Indignation) to afflict mortal men, and after her,
  12. Deceit (아파테: 사기의 여신) and
  13. Friendship (필로테스: 성(性)적 갈망의 여신) and
  14. hateful Age (게라스: 노령의 남신) and
  15. hard-hearted Strife (에리스: 불화(不和)의 여신).
Roman-era bronze statuette of Nyx velificans or Selene (Getty Villa)
Nyx (Ancient Greek: Νύξ, "night") – Nox in Latin translation – is the Greek goddess (or personification) of the night. A shadowy figure, Nyx stood at or near the beginning of creation, and was the mother of other personified gods such as Hypnos (Sleep) and Thánatos (Death). Her appearances in mythology are sparse, but reveal her as a figure of exceptional power and beauty. She is found in the shadows of the world and only ever seen in glimpses.
In Hesiod's Theogony, Nyx is born of Chaos.[42] With Erebus (Darkness), Nyx gives birth to Aether (Brightness) and Hemera (Day).[43] Later, on her own, Nyx gives birth to Moros (Doom, Destiny), Ker (Fate, Destruction, Death), Thanatos (Death), Hypnos (Sleep), the Oneiroi (Dreams), Momus (Blame), Oizys (Woe, Pain, Distress), the Hesperides, the Moirai (Fates), the Keres, Nemesis (Indignation, Retribution), Apate (Deceit), Philotes (Friendship, Love), Geras (Old Age), and Eris (Strife).[44]
In his description of Tartarus, Hesiod locates there the home of Nyx[45] and the homes of her children Hypnos (Sleep) and Thanatos (Death).[46] Hesiod says further that Hemera (Day), who is Nyx's daughter, left Tartarus just as Nyx entered it; when Hemera returned, Nyx left.[47] This mirrors the portrayal of Ratri (night) in the Rigveda, where she works in close cooperation but also tension with her sister Ushas (dawn).

불화의 자녀들 편집

[226] But abhorred Strife (에리스: 불화(不和)의 여신) bare

  1. painful Toil (포노스: 노역의 남신) and
  2. Forgetfulness (레테: 망각의 여신) and
  3. Famine (리모스: 기근의 여신) and
  4. tearful Sorrows (알고스: 고통과 슬픔의 여신들),
  5. Fightings (히스미나이: 전쟁의 여신들) also,
  6. Battles (마크하이: 전쟁의 남신들과 여신들),
  7. Murders (포노이: 살인의 남신들),
  8. Manslaughters (안드로크타시아이: 과실치사의 여신들),
  9. Quarrels (네이케아: 분쟁의 여신들),
  10. Lying Words (프세우도로고이: 거짓의 남신들과 여신들),
  11. Disputes (암필로기아이: 논쟁의 여신들),
  12. Lawlessness (디스노미아: 무법의 여신들) and
  13. Ruin (아테: 몰락과 오류의 여신), all of one nature, and
  14. Oath (호르코스: 서약의 남신) who most troubles men upon earth when anyone wilfully swears a false oath.
Eris (Ἔρις, "Strife") is the Greek goddess of chaos, strife and discord, her name being translated into Latin as Discordia. "Discordia" means discord. Her Greek opposite is Harmonia, whose Latin counterpart is Concordia. Homer equated her with the war-goddess Enyo, whose Roman counterpart is Bellona. The dwarf planet Eris is named after the goddess, as is the religion Discordianism.
In Hesiod's Works and Days 11–24, two different goddesses named Eris are distinguished:
So, after all, there was not one kind of Strife alone, but all over the earth there are two. As for the one, a man would praise her when he came to understand her; but the other is blameworthy: and they are wholly different in nature.
For one fosters evil war and battle, being cruel: no man loves her; but perforce, through the will of the deathless gods, men pay harsh Strife her honour due.
But the other is the elder daughter of dark Night (Nyx), and the son of Cronus who sits above and dwells in the aether, set her in the roots of the earth: and she is far kinder to men. She stirs up even the shiftless to toil; for a man grows eager to work when he considers his neighbour, a rich man who hastens to plough and plant and put his house in good order; and neighbour vies with his neighbour as he hurries after wealth. But Strife is unwholesome for men. And potter is angry with potter, and craftsman with craftsman, and beggar is jealous of beggar, and minstrel of minstrel.
In Hesiod's Theogony, (226–232) Strife, the daughter of Night is less kindly spoken of as she brings forth other personifications as her children:
But abhorred Eris ('Strife') bare painful Ponos ('Toil/Labor'), Lethe ('Forgetfulness') and Limos ('Famine') and tearful Algos (Pains/Sorrows), Hysminai ('Fightings/Combats') also, Makhai ('Battles'), Phonoi ('Murders/Slaughterings'), Androctasiai ('Manslaughters'), Neikea ('Quarrels'), Pseudologoi ('Lies/Falsehoods'), Amphilogiai ('Disputes'), Dysnomia ('Lawlessness') and Ate ('Ruin/Folly'), all of one nature, and Horkos ('Oath') who most troubles men upon earth when anyone wilfully swears a false oath.

233~336행: 티탄 신족들의 자녀들 - 폰토스의 자녀들 - 네레우스·네레이스·포르퀴스와 케토스·메두사·에키드나 편집

폰토스와 가이아의 자녀들 편집

Depiction of Pontos at the Constanţa Museum of National History
Depiction of Pontos at the Constanţa Museum of National History

THE SEA GODS

[233] And Sea (폰토스: 바다의 남신) begat

  1. Nereus (네레우스: 바다의 노인, 물과 바다의 남신), the eldest of his children, who is true and lies not: and men call him the Old Man because he is trusty and gentle and does not forget the laws of righteousness, but thinks just and kindly thoughts. And yet again he got
  2. great Thaumas (타우마스: 바다의 남신, 바다의 경이로움) and
  3. proud Phoreys, being mated with Earth (가이아: 대지의 여신, 대자연), and
  4. fair-cheeked Ceto (케토스: 바다의 여신, 위험한 바다, 바다 괴물) and
  5. Eurybia (에우리비아: 바다의 소여신) who has a heart of flint within her.
In Greek mythology, Pontus or Pontos (Πόντος) (English translation: "sea") was an ancient, pre-Olympian sea-god, one of the Greek primordial deities. Pontus was Gaia's son and, according to the Greek poet Hesiod, he was born without coupling.[7] For Hesiod, Pontus seems little more than a personification of the sea, ho pontos, "the Road", by which Hellenes signified the Mediterranean Sea.[48] With Gaia, he fathered Nereus (the Old Man of the Sea), Thaumas (the awe-striking "wonder" of the Sea, embodiment of the sea's dangerous aspects), Phorcys and his sister-consort Ceto, and the "Strong Goddess" Eurybia. With the sea goddess Thalassa (whose own name simply means "sea" but is derived from a pre-Greek root), he fathered the Telchines and all sea life.[7][49][13][11][14]
In a Roman sculpture of the 2nd century AD, Pontus, rising from seaweed, grasps a rudder with his right hand and leans on the prow of a ship. He wears a mural crown, and accompanies Fortuna, whose draperies appear at the left, as twin patron deities of the Black Sea port of Tomis in Moesia.

네레우스와 도리스의 50명의 딸: 네레이데스 편집

[240] And of Nereus (네레우스: 바다의 노인, 물과 바다의 남신) and rich-haired Doris (도리스: 바다의 요정, 오케아니데스), daughter of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신) the perfect river, were born children,[50] passing lovely amongst goddesses,

  1. Ploto (플로토, 네레이드),
  2. Eucrante (에우크란테, 네레이드, 훌륭한 완수),
  3. Sao (사오, 네레이드, 구해주는 여인), and
  4. Amphitrite (암피트리테, 네레이드, 포세이돈의 아내), and
  5. Eudora (에우도레, 네레이드, 잘 베푸는여인), and
  6. Thetis (테티스, 네레이드, 아킬레우스의 어머니),
  7. Galene (갈레네, 네레이드, 차분한 여인) and
  8. Glauce (글라우케, 네레이드, 반짝이는 여인),
  9. Cymothoe (퀴모토에, 네레이드)
  10. Speo (스페이오, 네레이드, 동굴여인),
  11. Thoe (토에, 네레이드) and
  12. lovely Halie (할리에), and
  13. Pasithea (파시테아, 네레이드, 모든 신들의 여인), and
  14. Erato (에라토, 네레이드, 사랑스런 여인), and
  15. rosy-armed Eunice (에우니케, 네레이드, 훌륭한 승리의 여인), and
  16. gracious Melite (멜리테, 네레이드, 꿀처럼 달콤한 여인), and
  17. Eulimene (에울리메네, 네레이드, 항구를 좋아하는 여인), and
  18. Agaue (아가우에, 네레이드, 고귀한 여인),
  19. Doto (도토, 네레이드, 베푸는 여인),
  20. Proto (프로토, 네레이드, 출발의 여인),
  21. Pherusa (페로우사, 네레이드, 날라다주는 여인), and
  22. Dynamene (뒤나메네, 네레이드, 능력있는 여인), and
  23. Nisaea (네사이에, 네레이드, 섬의 여인), and
  24. Actaea (아크타이에, 네레이드, 갑(岬), and
  25. Protomedea (프로토메데이아, 네레이드, 미리 돌보는 여인),
  26. Doris (도리스, 네레이드, 베푸는 여인)
  27. Panopea (파노페, 네레이드, 모든 것을 보는 여인), and
  28. comely Galatea (갈라테이아, 네레이드, 쟂빛 여인), and
  29. lovely Hippothoe (히포토에, 네레이드, 말처럼 날랜 여인), and
  30. rosy-armed Hipponoe (히포노에, 네레이드, 말의 마음을 가진 여인), and
  31. Cymodoce (퀴모도케, 네레이드, 파도를 받아들이는 여인) who with Cymatolege (퀴마토레게, 네레이드, 파도를 진정시키는 여인)[51] and Amphitrite (암피트리테, 네레이드, 포세이돈의 아내) easily calms the waves upon the misty sea and the blasts of raging winds, and
  32. Cymo (퀴모, 네레이드), and
  33. Eione (에이오네, 네레이드, 해안여인), and
  34. rich-crowned Alimede (알리메데, 네레이드), and
  35. Glauconome (글라우코노메, 네레이드, 빛나게 다스리는 여인), fond of laughter, and
  36. Pontoporea (폰토포레이아, 네레이드, 바다를 순항하는 여인),
  37. Leagore (레이아고레, 네레이드, 부드럽게 연설하는 여인),
  38. Euagore (에우아고레, 네레이드, 연설 잘하는 여인), and
  39. Laomedea (라오메데이아, 네레이드, 백성을 돌보는 여인), and
  40. Polynoe (포울리노에, 네레이드, 생각을 많이 하는 여인), and
  41. Autonoe (아우토노에, 네레이드, 스스로 생각하는 여인), and
  42. Lysianassa (뤼시아나사, 네레이드, 푸는 여인), and
  43. Euarne (에우아르네, 네레이드, 양떼를 좋아하는 여인), lovely of shape and without blemish of form, and
  44. Psamathe (프사메테, 네레이드, 모래여인) of charming figure and
  45. divine Menippe (메니페, 네레이드, 말처럼 용감한 여인),
  46. Neso (네소, 네레이드, 섬 여인),
  47. Eupompe (에우폼페, 네레이드, 잘 호송해주는 여인),
  48. Themisto (테미소토, 네레이드, 올곶은 여인),
  49. Pronoe (프로노에, 네레이드), and
  50. Nemertes (네메르테스, 네레이드)[52] who has the nature of her deathless father.

These fifty daughters sprang from blameless Nereus (네레우스: 바다의 노인, 물과 바다의 남신), skilled in excellent crafts.

Nereus in a frieze of the Pergamon Altar (Berlin).
In Greek mythology, Nereus (Νηρεύς) was the eldest son of Pontus (the Sea) and Gaia (the Earth), a Titan who with Doris fathered the Nereids, with whom Nereus lived in the Aegean Sea.[53] In the Iliad[54] the Old Man of the Sea is the father of Nereids, though Nereus is not directly named. He was never more manifestly the Old Man of the Sea than when he was described, like Proteus, as a shapeshifter with the power of prophecy, who would aid heroes such as Heracles[55] who managed to catch him even as he changed shapes. Nereus and Proteus (the "first") seem to be two manifestations of the god of the sea who was supplanted by Poseidon when Zeus overthrew Cronus.
The earliest poet to link Nereus with the labours of Heracles was Pherekydes, according to a scholion on Apollonius of Rhodes.[56]
During the course of the 5th century BC, Nereus was gradually replaced by Triton, who does not appear in Homer, in the imagery of the struggle between Heracles and the sea-god who had to be restrained in order to deliver his information that was employed by the vase-painters, independent of any literary testimony.[57]
In a late appearance, according to a fragmentary papyrus, Alexander the Great paused at the Syrian seashore before the climacteric battle of Issus (333 BC), and resorted to prayers, "calling on Thetis, Nereus and the Nereids, nymphs of the sea, and invoking Poseidon the sea-god, for whom he ordered a four-horse chariot to be cast into the waves."[58]
Nereus was known for his truthfulness and virtue:

But Pontos, the great sea, was father of truthful Nereus who tells no lies, eldest of his sons. They call him the Old Gentleman because he is trustworthy, and gentle, and never forgetful of what is right, but the thoughts of his mind are mild and righteous.[59]

The Attic vase-painters showed the draped torso of Nereus issuing from a long coiling scaly fishlike tail.[60] Bearded Nereus generally wields a staff of authority. He was also shown in scenes depicting the flight of the Nereides as Peleus wrestled their sister Thetis.
In Aelian's natural history, written in the early third century CE,[61] Nereus was also the father of a watery consort of Aphrodite named Nerites who was transformed into "a shellfish with a spiral shell, small in size but of surpassing beauty."
Nereus was father to Thetis, one of the Nereids, who in turn was mother to the great Greek hero Achilles, and Amphitrite, who married Poseidon.

타우마스와 엘렉트라의 자녀들 편집

[265] And Thaumas (타우마스: 바다의 남신, 바다의 경이로움) wedded Electra (엘렉트라: 바다의 요정, 오케아니데스, 타우마스의 부인) the daughter of deep-flowing Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신), and she bare him

  1. swift Iris (이리스: 무지개의 여신, 신들의 전령사 여신) and
  2. the long-haired Harpies (하르피이아: 하피, 날개 달린 여자 모습의 정령들 - 아엘로, 오키페테, 켈라이노),
    1. Aello (아엘로: 하피) (Storm-swift) and
    2. Ocypetes (오키페테: 하피) (Swift-flier) who on their swift wings keep pace with the blasts of the winds and the birds; for quick as time they dart along.
In Greek mythology, Thaumas (/ˈθɔːməs/; Θαῦμας; gen.: Θαύμαντος) (English translation: "wonder") was a sea god, son of Pontus and Gaia. He married an Oceanid, Electra (or Ozomene). The children of Thaumas and Electra were the Harpies and Iris, the goddess of rainbows and a messenger of the gods; according to some, also Arke.
Poseidon overthrew him and became the new sea god.
Thaumas was also the name of a centaur.
Morpheus and Iris, by Pierre-Narcisse Guérin, 1811
In Greek mythology, Iris (/ˈ[미지원 입력]r[미지원 입력]s/; Ἶρις) is the personification of the rainbow and messenger of the gods. She is also known as one of the goddesses of the sea and the sky. Iris links the gods to humanity. She travels with the speed of wind from one end of the world to the other,[62] and into the depths of the sea and the underworld.
According to Hesiod's Theogony, Iris is the daughter of Thaumas and the cloud nymph Electra. Her sisters are the Harpies; Aello, Celaeno and Ocypete.
Iris is frequently mentioned as a divine messenger in the Iliad which is attributed to Homer, but does not appear in his Odyssey, where Hermes fills that role. Like Hermes, Iris carries a caduceus or winged staff. By command of Zeus, the king of the gods, she carries an ewer of water from the River Styx, with which she puts to sleep all who perjure themselves. Goddess of sea and sky, she is also represented as supplying the clouds with the water needed to deluge the world, consistent with her identification with the rainbow.
In Greek mythology, a harpy (ἅρπυια, harpyia, 발음 [hárpuja]; harpeia) was one of the winged spirits best known for constantly stealing all food from Phineus. The literal meaning of the word seems to be "that which snatches" as it comes from the Greek word harpazein (ἁρπάζειν), which means "to snatch".
A harpy was the mother of the horses of Achilles sired by the West Wind Zephyros .[63]
Hesiod[64] calls them two "lovely-haired" creatures, and pottery art depicting the harpies featured beautiful women with wings. Harpies as ugly winged bird-women, e.g. in Aeschylus' The Eumenides (line 50) are a late development, due to a confusion with the Sirens. Roman and Byzantine writers detailed their ugliness.[65]
Phineus, a king of Thrace, had the gift of prophecy. Zeus, angry that Phineus revealed too much, punished him by blinding him and putting him on an island with a buffet of food which he could never eat. The harpies always arrived to steal the food out of his hands before he could satisfy his hunger, and befouled the remains of his food. This continued until the arrival of Jason and the Argonauts. The Boreads, sons of Boreas, the North Wind, who also could fly, succeeded in driving off the harpies, but without killing any of them, following a request from Iris, who promised that Phineus would not be bothered by the harpies again, and "the dogs of great Zeus" returned to their "cave in Minoan Crete". Thankful for their help, Phineus told the Argonauts how to pass the Symplegades.[66]
In this form they were agents of punishment who abducted people and tortured them on their way to Tartarus. They were vicious, cruel and violent. They lived on the islands of the Strophades. They were usually seen as the personifications of the destructive nature of wind. The harpies in this tradition, now thought of as three sisters instead of the original two, were: Aello ("storm swift"), Celaeno ("the dark") — also known as Podarge ("fleet-foot") — and Ocypete ("the swift wing").

동물들과 몬스터들: 포르퀴스와 케토스의 후손들 편집

THE BESTIARY (동물 우화집)

포르퀴스와 케토스의 자녀들: 괴물들 - 포르키데스 편집

페르세우스, 안드로메다 그리고 바다괴물 케토스가 그려진 항아리.

[270] And again, Ceto (케토스: 바다의 여신, 위험한 바다, 바다 괴물) bare to Phorcys (포르퀴스: 바다의 남신, 바다의 숨은 위험)

  1. the fair-cheeked Graiae (그라이아이: 노파들, 포르키스와 케토스의 딸들), sisters grey from their birth: and both deathless gods and men who walk on earth call them Graiae,
    1. Pemphredo (페프레도: 그라이아이 즉 노파들의 하나, 포르키스와 케토스의 딸) well-clad, and
    2. saffron-robed Enyo (엔뉘오: 그라이아이 즉 노파들의 하나, 포르키스와 케토스의 딸), and
  2. the Gorgons (고르고: 세 명의 고르곤 자매, 포르키스와 케토스의 딸들) who dwell beyond glorious Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신) in the frontier land towards Night (닉스 Nyx: 밤의 여신) where are the
    1. clear-voiced Hesperides (헤스페리데스: 라돈, Drakon Hesperios, 거대한 뱀, 황금사과를 지키는 드래곤, 포르키스와 케토스의 아들),
    2. Sthenno (스텐노: 고르곤, 힘쎈 여자, 포르키스와 케토스의 딸), and
    3. Euryale (에우리알레: 고르곤, 멀리 떠돌아다니는 여자, 포르키스와 케토스의 딸), and
    4. Medusa (메두사: 고르곤, 여왕, 포르키스와 케토스의 딸)
In Greek mythology, the Phorcydes (Φόρκιδες, Phorcides[67]), occasionally rendered Phorcyades in modern texts, were the children of Phorcys and Ceto (also called Krataiis or Trienos).
Hesiod's Theogony lists the children of Phorcys and Ceto as Echidna, The Gorgons (Euryale, Stheno, and the famous Medusa), The Graeae (Deino, Enyo, and Pemphredo), and Ladon, also called the Drakon Hesperios ("Hesperian Dragon", or dragon of the Hesperides). These children tend to be consistent across sources, though Ladon is sometimes cited as a child of Echidna (by Typhoeus) and therefore Phorcys and Ceto's grandson.
The author of the Bibliotheca and Homer refer to Scylla as the daughter of Krataiis, with Pseudo-Apollodorus specifying that she is also Phorcys's daughter. The Bibliotheca also refers to Scylla as the daughter of Trienos, implying that Krataiis and Trienos are the same entity. Apollonius cites Scylla as the daughter of Phorcys and a conflated Krataiis-Hekate. Stesichorus refers to Scylla as a daughter of Phorcys and Lamia (potentially translated as "the shark" and referring to Ceto rather than to the mythological Libyan Queen).
The Scholiast on Apollonius Rhodius cites Phorcys and Ceto as the parents of The Hesperides, but this assertion is not repeated in other ancient sources.
Homer refers to Thoosa, the mother of Polyphemus, as a daughter of Phorcys, but does not indicate whether Ceto is her mother.
Keto (Κητώ, Kētō, "sea monster") - Latinized as Ceto - is a primordial sea goddess in Greek mythology, the daughter of Gaia and Pontus. Keto was also variously called Crataeis (Κράταιις, Krataiis, from κραταιίς "mighty") and Trienus (Τρίενος, Trienos, from τρίενος "within three years"), and was occasionally conflated by scholars with the goddess Hecate (for whom Trienus and Crataeis are also epithets). As a mythological figure, she is most notable for bearing by Phorcys a host of monstrous children, collectively known as the Phorcydes. The asteroid 65489 Ceto was named after her, and its satellite after Phorcys.
This goddess should not be confused with the minor Oceanid also named Keto — who appears in Hesiod's Theogony as a separate character from Keto the daughter of Pontus and Gaia — or with various mythological beings referred to as ketos (plural ketea); this is a general term for "sea monster" in Ancient Greek.[68]
In Greek mythology, Phorcys (also Phorkys, from Greek: Φόρκυς) is a god of the hidden dangers of the deep. He is a primordial sea god, generally cited (first in Hesiod) as the son of Pontus and Gaia. According to the Orphic hymns, Phorcys, Cronus and Rhea were the eldest offspring of Oceanus and Tethys.[69] Classical scholar Karl Kerenyi conflated Phorcys with the similar sea gods Nereus and Proteus.[70] His wife was Ceto, and he is most notable in myth for fathering by Ceto a host of monstrous children collectively known as the Phorcydes. In extant Hellenistic-Roman mosaics, Phorcys was depicted as a fish-tailed merman with crab-claw fore-legs and red-spiked skin.

고르고에 대하여: 메두사·스텐노·에우리알레 편집

[Medusa 메두사] who suffered a woeful fate: she was mortal, but the two [Sthenno 스텐노Euryale 에우리알레] were undying and grew not old. With her (메두사) lay the Dark-haired One (포세이돈)[71] in a soft meadow amid spring flowers.

An archaic Gorgon (around 580 BC), as depicted on a pediment from the temple of Artemis in Corfu, on display at the Archaeological Museum of Corfu
A Gorgon head on the outside of each of the Vix-krater's three handles, from the grave of the Celtic Lady of Vix, 510 BC
In Greek mythology, a Gorgon (plural: Gorgons) (ancient Greek: Γοργών or Γοργώ Gorgon/Gorgo) is a female creature. The name derives from the ancient Greek word gorgós, which means "dreadful." While descriptions of Gorgons vary across Greek literature and occur in the earliest examples of Greek literature, the term commonly refers to any of three sisters who had hair of living, venomous snakes, and a horrifying visage that turned those who beheld her to stone. Traditionally, while two of the Gorgons were immortal, Stheno and Euryale, their sister Medusa was not, and she was slain by the mythical demigod and hero Perseus.
Gorgons were a popular image in Greek mythology, appearing in the earliest of written records of Ancient Greek religious beliefs such as those of Homer, which may date to as early as 1194–1184 BC. Because of their legendary and powerful gaze that could turn one to stone, images of the Gorgons were put upon objects and buildings for protection. An image of a Gorgon holds the primary location at the pediment of the temple at Corfu, which is the oldest stone pediment in Greece, and is dated to c. 600 BC.
Homer, the author of the oldest known work of European literature, speaks only of one Gorgon, whose head is represented in the Iliad as fixed in the centre of the aegis of Athena:
"About her shoulders she flung the tasselled aegis, fraught with terror ... and therein is the head of the dread monster, the Gorgon, dread and awful ..."(5.735ff)
Its earthly counterpart is a device on the shield of Agamemnon:
"... and therein was set as a crown the Gorgon, grim of aspect, glaring terribly, and about her were Terror and Rout."(11.35ff)
Gorgon Medusa 200 AD with wings at the top of her head – Romano-Germanic Museum in Cologne
The date of Homer was controversial in antiquity, and is no less so today. Herodotus said that Homer lived 400 years before his own day, which would place Homer about 850 BC;[72] but other ancient sources gave dates much closer to the Trojan War.[73] Those who believe that the stories of the Trojan War derive from a specific historical conflict usually date it to the twelfth or eleventh centuries BC, often preferring the dates given by Eratosthenes, 1194–1184 BC, which roughly correspond with archaeological evidence of a catastrophic burning of Troy VIIa.
For modern scholarship, 'the date of Homer' refers to the date of the poems as much as to the lifetime of an individual. The scholarly consensus is, that "the Iliad and the Odyssey date from the extreme end of the ninth century BC or from the eighth, the Iliad being anterior to the Odyssey, perhaps by some decades." [74] They are presumed to have existed previously as an oral tradition that eventually became set in historical records. Even at that early time the Gorgon is displayed as a vestige of ancient powers that preceded the historical transition to the beliefs of the Classical Greeks, displayed on the chest of Athene and Zeus.
In the Odyssey, the Gorgon is a monster of the underworld into which the earliest Greek deities were cast:
"... and pale fear seized me, lest august Persephone might send forth upon me from out of the house of Hades the head of the Gorgon, that awful monster ..."(11.635)
Around 700 BC, Hesiod (Theogony, Shield of Heracles) increases the number of Gorgons to three – Stheno (the mighty), Euryale (the far-springer), and Medusa (the queen), and makes them the daughters of the sea deities Keto and Phorcys. Their home is on the farthest side of the western ocean; according to later authorities, in Libya. Ancient Libya is identified as a possible source of the deity, Neith, who also was a creation deity in Ancient Egypt and, when the Greeks occupied Egypt, they said that Neith was called Athene in Greece.
The Attic tradition, reproduced in Euripides (Ion), regarded the Gorgon as a monster, produced by Gaia to aid her children, the Titans, against the new Olympian deities. Classical interpretations suggest that Gorgon was slain by Athena, who wore her skin thereafter.
Of the three Gorgons of classical Greek mythology, only Medusa is mortal.

페가수스와 크리사오르에 대하여 편집

And when Perseus (페르세우스: 반신) cut off her (메두사) head, there sprang forth great Chrysaor (크리사오르: 포세이돈과 메두사의 아들, 페가수스의 형제) and the horse Pegasus (페가수스: 포세이돈과 메두사의 아들, 크리사오르의 형제, 말) who is so called because he was born near the springs (pegae) of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신); and that other, because he held a golden blade (aor) in his hands.

In Greek mythology, Chrysaor (Χρυσάωρ, Khrusaōr; English translation: "He who has a golden armament"), the brother of the winged horse Pegasus, was often depicted as a young man, the son of Poseidon and Medusa. Chrysaor and Pegasus were not born until Perseus chopped off Medusa's head.[75]
Medusa, one of the Gorgon sisters, the most beautiful, and the only mortal one, offended Athena by lying with Poseidon in the Temple of Athena. As punishment, Athena turned her hair into snakes. Chrysaor and Pegasus were said to be born from the drops of Medusa's blood which fell in the sea; others say that they sprang from Medusa's neck as Perseus beheaded her, a "higher" birth (such as the birth of Athena from the head of Zeus). Chrysaor is said to have been king of Iberia (Andorra, Gibraltar, Spain, and Portugal).

Chrysaor, married to Callirrhoe, daughter of glorious Oceanus, was father to the triple-headed Geryon, but Geryon was killed by the great strength of Heracles at sea-circled Erytheis beside his own shambling cattle on that day when Heracles drove those broad-faced cattle toward holy Tiryns, when he crossed the stream of Okeanos and had killed Orthos and the oxherd Eurytion out in the gloomy meadow beyond fabulous Okeanos.

Hesiod, Theogony 287
In art Chrysaor's earliest appearance seems to be on the great pediment of the early 6th century BC Doric Temple of Artemis at Corfu, where he is shown beside his mother, Medusa.
In Greek mythology, Callirrhoe (Ancient Greek: Καλλιρρόη, meaning "Beautiful Flow," often written Callirrhoë) was a naiad. She was the daughter of Oceanus and Tethys.[76][77] She had three husbands, Chrysaor, Neilus and Poseidon. She was one of the three ancestors of the Tyrians, along with Abarbarea and Drosera.[78] Jupiter's moon Callirrhoe is named after her.
Children

페가수스 편집

Now Pegasus (페가수스: 포세이돈과 메두사의 아들, 크리사오르의 형제, 말) flew away and left the earth, the mother of flocks, and came to the deathless gods: and he dwells in the house of Zeus (제우스) and brings to wise Zeus the thunder and lightning.

Pegasus (Πήγασος, Pégasos, Latin Pegasus) is one of the best known mythological creatures in Greek mythology. He is a winged divine stallion usually depicted as pure white in colour. He was sired by Poseidon, in his role as horse-god, and foaled by the Gorgon Medusa.[86] He was the brother of Chrysaor, born at a single birthing when his mother was decapitated by Perseus. Greco-Roman poets write about his ascent to heaven after his birth and his obeisance to Zeus, king of the gods, who instructed him to bring lightning and thunder from Olympus. Friend of the Muses, Pegasus is the creator of Hippocrene, the fountain on Mt. Helicon. He was captured by the Greek hero Bellerophon near the fountain Peirene with the help of Athena and Poseidon. Pegasus allows the hero to ride him to defeat a monster, the Chimera, before realizing many other exploits. His rider, however, falls off his back trying to reach Mount Olympus. Zeus transformed him into the constellation Pegasus and placed him up in the sky.
Hypotheses have been proposed regarding its relationship with the Muses, the gods Athena, Poseidon, Zeus, Apollo, and the hero Perseus.
The symbolism of Pegasus varies with time. Symbol of wisdom and especially of fame from the Middle Ages until the Renaissance, he became one symbol of the poetry and the creator of sources in which the poets come to draw inspiration, particularly in the 19th century. Pegasus is the subject of a very rich iconography, especially through the ancient Greek pottery and paintings and sculptures of the Renaissance. Personification of the water, solar myth, or shaman mount, Carl Jung and his followers have seen in Pegasus a profound symbolic esoteric in relation to the spiritual energy that allows to access to the realm of the gods on Mount Olympus.
Etymology
Pegasus, as the horse of Muses, was put on the roof of Poznań Opera House (Max Littmann, 1910)
The poet Hesiod presents a folk etymology if the name Pegasus as derived from pēgē "spring, well": "the pegai of Okeanos, where he was born."[87]
A proposed etymology of the name is Luwian pihassas, meaning "lightning", and Pihassassi, a local Luwian-Hittite name in southern Cilicia of a weather god represented with thunder and lightning. The proponents of this etymology adduce Pegasus' role, reported as early as Hesiod, as bringer of thunderbolts to Zeus. It was first suggested in 1952 and remains widely accepted,[88] but Robin Lane Fox (2009) has criticized it as implausible.[89]
Pegasus and springs
According to legend, everywhere the winged horse struck his hoof to the earth, an inspiring spring burst forth. One of these springs was upon the Muses' Mount Helicon, the Hippocrene ("horse spring"),[90] opened, Antoninus Liberalis suggested,[91] at the behest of Poseidon to prevent the mountain swelling with rapture at the song of the Muses; another was at Troezen.[92] Hesiod relates how Pegasus was peacefully drinking from a spring when the hero Bellerophon captured him. Hesiod also says Pegasus carried thunderbolts for Zeus.
Birth
There are several versions of the birth of the winged stallion and his brother Chrysaor in the far distant place at the edge of Earth, Hesiod's "springs of Oceanus, which encircles the inhabited earth, where Perseus found Medusa:
One is that they sprang from the blood issuing from Medusa's neck as Perseus was beheading her,[93] similar to the manner in which Athena was born from the head of Zeus. In another version, when Perseus beheaded Medusa, they were born of the Earth, fed by the Gorgon's blood. A variation of this story holds that they were formed from the mingling of Medusa's blood, Pain and sea foam, implying that Poseidon had involvement in their making. The last version bears resemblance to the birth of Aphrodite, daughter of Zeus.

크리사오르와 칼리로에의 아들: 게리온 편집

But Chrysaor (크리사오르: 포세이돈과 메두사의 아들, 페가수스의 형제) was joined in love to Callirrhoe (칼리로에: 나이아스, 물의 요정, 세 명의 남편: 크리사오르 · 닐로스 · 포세이돈), the daughter of glorious Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신), and begot three-headed Geryones (게리온: 크리사오르와 칼리로에의 아들, 메두사의 손자, 3개의 머리와 몸을 가진 괴물). Him mighty Heracles slew in sea-girt (바다에 둘러싸인) Erythea (에리테이아: 님프들인 헤스페리데스가 돌보는 정원이 있는, 세상 서쪽 끝에 있는 섬) by his (게리온) shambling (느릿느릿한) oxen on that day when he (게리온) drove the wide-browed (이마가 넓은) oxen to holy Tiryns (티린스: 펠로폰네소스 반도의 아르골리스에 있었던 미케네의 고대 도시), and had crossed the ford (여울) of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신) and killed Orthus (오르토스: 게리온의 소떼를 돌본 머리가 2개인 개) and Eurytion (에우리티온: 게리온의 소떼를 돌본 목동) the herdsman in the dim (어둑함) stead out (채우다) beyond glorious Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신).

Heracles fighting Geryon, amphora by the E Group, ca. 540 BC, Louvre
In Greek mythology, Geryon /ˈɪəriən/ or /ˈɡɛriən/[94] (Γηρυών; genitive: Γηρυόνος)[95] son of Chrysaor and Callirrhoe and grandson of Medusa, was a fearsome giant who dwelt on the island Erytheia of the mythic Hesperides in the far west of the Mediterranean. A more literal-minded later generation of Greeks associated the region with Tartessos in southern Iberia.[96]
Geryon was often described as a monster with human faces. According to Hesiod[97] Geryon had one body and three heads, whereas the tradition followed by Aeschylus gave him three bodies.[98] A lost description by Stesichoros said that he has six hands and six feet and is winged;[99] there are some mid-sixth-century Chalcidian vases portraying Geryon as winged. Some accounts state that he had six legs as well while others state that the three bodies were joined to one pair of legs. Apart from these bizarre features, his appearance was that of a warrior. He owned a two-headed hound named Orthrus, which was the brother of Cerberus, and a herd of magnificent red cattle that were guarded by Orthrus, and a herder Eurytion, son of Erytheia.[100]
The Tenth Labour of Heracles
In the fullest account in the Bibliotheke of Pseudo-Apollodoros,[101] Heracles was required to travel to Erytheia, in order to obtain the Cattle of Geryon as his tenth labour. On the way there, he crossed the Libyan desert[102] and became so frustrated at the heat that he shot an arrow at Helios, the Sun. Helios "in admiration of his courage" gave Heracles the golden cup he used to sail across the sea from west to east each night. Heracles used it to reach Erytheia, a favorite motif of the vase-painters. Such a magical conveyance undercuts any literal geography for Erytheia, the "red island" of the sunset.
When Heracles reached Erytheia, no sooner had he landed than he was confronted by the two-headed dog, Orthrus. With one huge blow from his olive-wood club, Heracles killed the watchdog. Eurytion the herdsman came to assist Orthrus, but Heracles dealt with him the same way.
On hearing the commotion, Geryon sprang into action, carrying three shields, three spears, and wearing three helmets. He pursued Heracles at the River Anthemus but fell victim to an arrow that had been dipped in the venomous blood of the Lernaean Hydra, shot so forcefully by Heracles that it pierced Geryon's forehead, "and Geryon bent his neck over to one side, like a poppy that spoils its delicate shapes, shedding its petals all at once".[103]
Heracles then had to herd the cattle back to Eurystheus. In Roman versions of the narrative, on the Aventine hill in Italy, Cacus stole some of the cattle as Heracles slept, making the cattle walk backwards so that they left no trail, a repetition of the trick of the young Hermes. According to some versions, Heracles drove his remaining cattle past a cave, where Cacus had hidden the stolen animals, and they began calling out to each other. In others, Caca, Cacus' sister, told Heracles where he was. Heracles then killed Cacus, and according to the Romans, founded an altar where the Forum Boarium, the cattle market, was later held.
To annoy Heracles, Hera sent a gadfly to bite the cattle, irritate them and scatter them. The hero was within a year able to retrieve them. Hera then sent a flood which raised the level of a river so much, Heracles could not cross with the cattle. He piled stones into the river to make the water shallower. When he finally reached the court of Eurystheus, the cattle were sacrificed to Hera.
In the Aeneid, Vergil may have based the triple-souled figure of Erulus, king of Praeneste, on Geryon.[104] The Herculean Sarcophagus of Genzano features a three headed representation of Geryon.[105]
In Greek mythology, the Hesperides (/hɛˈspɛrɪdz/; Ἑσπερίδες) are nymphs who tend a blissful garden in a far western corner of the world, located near the neighbourhood of Cyrene[106] or Benghazi[107] in Libya or the Atlas mountains in North Africa at the edge of the encircling Oceanus, the world-ocean.[108] In some sources, the nymphs are said to be the daughters of Hesperus.[109]
According to the Sicilian Greek poet Stesichorus, in his poem the "Song of Geryon", and the Greek geographer Strabo, in his book Geographika (volume III), the garden of the Hesperides is located in Tartessos, a location placed in the south of the Iberian peninsula.
By Ancient Roman times[언제?], the garden of the Hesperides had lost its archaic place in religion and had dwindled to a poetic convention, in which form it was revived in Renaissance poetry, to refer both to the garden and to the nymphs that dwelt there.
Tiryns (Ancient Greek: Τίρυνς; Modern Greek: Τίρυνθα) is a Mycenaean archaeological site in Argolis in the Peloponnese, some kilometres north of Nauplion.
Plan of Tiryns excavations.
Tiryns was a hill fort with occupation ranging back seven thousand years, from before the beginning of the Bronze Age. It reached its height between 1400 and 1200 BC, when it was one of the most important centers of the Mycenaean world, and in particular in Argolis. Its most notable features were its palace, its cyclopean tunnels and especially its walls, which gave the city its Homeric epithet of "mighty walled Tiryns". In ancient times, the city was linked to the myths surrounding Heracles, with some sources citing it as his birthplace.[110]
The famous megaron of the palace of Tiryns has a large reception hall, the main room of which had a throne placed against the right wall and a central hearth bordered by four Minoan-style wooden columns that served as supports for the roof. Two of the three walls of the megaron were incorporated into an archaic temple of Hera.
The site went into decline at the end of the Mycenaean period, and was completely deserted by the time Pausanias visited in the 2nd century AD. This site was excavated by Heinrich Schliemann in 1884-1885, and is the subject of ongoing excavations by the German Archaeological Institute at Athens and the University of Heidelberg.
Tiryns was recognized as one of the World Heritage Sites in 1999.
Orthrus dead at the feet of Geryon and Heracles, red-figure kylix, 510–500 BC, Staatliche Antikensammlungen (Inv. 2620).
In Greek mythology, Orthrus (Orthros) or Orthus (Orthos) (Ὄρθρος; Ὄρθος) was a two-headed dog and a doublet ("brother") of Cerberus, both whelped by the chthonic monsters Echidna and Typhon.
He was owned by the three-bodied giant, Geryon. Orthrus and his master, Eurytion, were charged with guarding Geryon's herd of red cattle in the "sunset" land of Erytheia ("red one"), one of the islands of the Hesperides in the far west of the Mediterranean. Heracles eventually slew Orthrus, Eurytion, and Geryon, before taking the red cattle to complete his tenth labor.[111]
Orthrus was one among Echidna's fearsome brood listed in Hesiod's Theogony.[112] According to some sources, it was he rather than Typhon that sired, with Echidna, further chthonic monstrous creatures: the Chimera, the Sphinx,[113] the Lernaean Hydra, and even, Hesiod says, the Nemean lion, and Cerberus.
In Greek mythology Eurytion (or, alternatively, Eurythion; Εὐρυτίων, gen.: Εὐρυτίωνος), "widely-honoured", was a name attributed to six individuals who would possess people.

에키드나: 포르키스와 케토스의 딸 혹은 크리사오르와 칼리로에의 딸 편집

[295] And in a hollow cave she (케토스 혹은 칼리로에) bare another monster, irresistible, in no wise like either to mortal men or to the undying gods, even the goddess fierce Echidna (에키드나: 거대한 뱀, 반인반수, 포르키스와 케토스의 딸 혹은 크리사오르와 칼리로에의 딸, 모든 몬스터의 어머니) who is half a nymph with glancing eyes and fair cheeks, and half again a huge snake, great and awful, with speckled skin, eating raw flesh beneath the secret parts of the holy earth. And there she has a cave deep down under a hollow rock far from the deathless gods and mortal men. There, then, did the gods appoint her a glorious house to dwell in: and she keeps guard in Arima (아리마: 반인반사의 여신인 에키드나가 사는, 지하의 비밀한 곳) beneath the earth, grim (음침한) Echidna (에키드나: 거대한 뱀, 반인반수, 포르키스와 케토스의 딸 혹은 크리사오르와 칼리로에의 딸, 모든 몬스터의 어머니), a nymph who dies not nor grows old all her days.

In Greek mythology, Echidna (Ancient Greek: Ἔχιδνα, "she viper") was half woman half snake, known as the "Mother of All Monsters" because most of the monsters in Greek myth were mothered by her. Hesiod's Theogony described her as:

[...] the goddess fierce Echidna who is half a nymph with glancing eyes and fair cheeks, and half again a huge snake,[134] great and awful, with speckled skin, eating raw flesh beneath the secret parts of the holy earth. And there she has a cave deep down under a hollow rock far from the deathless gods and mortal men. There, then, did the gods appoint her a glorious house to dwell in: and she keeps guard in Arima beneath the earth, grim Echidna, a nymph who dies not nor grows old all her days.[135]

Mythology
According to Apollodorus, Echidna was the daughter of Tartarus and Gaia,[136] while according to Hesiod, either Ceto and Phorcys or Chrysaor and the naiad Callirhoe were her parents.[137] Another account says her parents were Peiras and Styx (according to Pausanias, who did not know who Peiras was aside from her father).[138] Echidna was a drakaina, with the face and torso of a beautiful woman (depicted as winged in archaic vase-paintings) and the body of a serpent, sometimes having two serpent's tails.[139] She is also sometimes described, as Karl Kerenyi noted, in archaic vase-painting, with a pair of echidnas performing sacred rites in a vineyard, while on the opposite side of the vessel, goats were attacking the vines:[140] thus chthonic Echidnae are presented as protectors of the vineyard.
The site of her cave Homer calls "Arima, couch of Typhoeus".[141] When she and her mate attacked the Olympians, Zeus beat them back and punished Typhon by sealing him under Mount Etna. However, Zeus allowed Echidna and her children to live as a challenge to future heroes.
Although to Hesiod, she was an immortal and ageless nymph, according to Apollodorus, Echidna used to "carry off passers-by", until she was finally killed where she slept by Argus Panoptes, the hundred-eyed giant.[136]
Arima, couch of Typhoeus, as Homer expresses it, is a hard-to-place site in Greek mythology, said to be where Zeus defeated Typhon and where Echidna dwells.
In the Iliad,[142] following the catalogue of ships, Homer returns to describing the tramp of the huge Achaean army; it is like the resounding earth beneath the "anger of Zeus who delights in thunder, whenever he lashes the ground around Typhoeus in Arima (en Arimois), where they say is Typhoeus' bed". "Even the ancients were uncertain," Robin Lane Fox observes, in preface to offering an identification of "Arima".[143] Some readers have assumed that an unattested people, the Arimoi, were intended. Homer's interjection "they say" seems to place Arima at a certain remove from his experience and those of his hearers.[144] "It is clear that ancient critics did not know which region this signified," comments G.S. Kirk concerning this passage.[145]
Hesiod remarks that "Arima" is where Echidna, the chthonic mate of Typhon, dwells, "there in earth's secret places. For there she has her cave on the underside of a hollow rock, far from the immortal gods, and far from all mortals. There the gods ordained her a fabulous home to live in which she keeps underground among the Arimoi, grisly Ekhidna."[146] A fragment from a lost poem of Pindar notes that in the "highly celebrated Corycian cave", "once, among the Arimoi" Zeus had battered Thyphoeus, with "fifty" heads.[147]
Strabo[148] gives a brief list of the places where "Arima" had been sited by previous writers: Lydia,[149] Syria,[150] Cilicia, and even Sicily and the west.
Fox notes that in north Syria, where the early Greek trading post of Al Mina lay, the presence, from the ninth century onwards, the presence of "Aramaeans", speaking and writing Aramaic. Even earlier, royal Assyrian texts of c. 1060 refers to a land A-ri-me, A-ri-mi or A-ra-me eastwards in Mesopotamia; its people recur in a text of Sargon c. 710 BCE A-ra-me.[151]
The truth is more subtle than a simple identification with such a "distant hint", as Fox demonstrates,[152] linking myth, surviving inscriptions and other documentation to identify "Arima" with the territory surrounding the Corycian cave,[153] an identification first made by Alexander's historical advisor, Callisthenes: "the Arimoi are located by the Corycian cave near Calycadnus and the promontory of Sarpedon; the neighboring mountains are called 'Arima'".[154] Fox confirms Callisthenes with an inscription in the temple built at the cave's entrance that records a visitor's propitiation of Pan and Hermes, at this "broad recess in the earth at Arima"; Hermes and goat-Pan (Aigipan) rescued Zeus, deprived of his "sinews" from his first defeat at the hands of Typhon.[155] Fox notes that "in inscriptions found at the nearby settlement of Corycos, Zeus is specifically entitled the 'Zeus of Victory,' referring to his victory, therefore, in the war with Typhon"; he also notes in passing the earlier Hittite place name Erimma in Cilicia.

에키드나와 티폰의 자녀들 편집

[306] Men say that Typhaon (티폰: 가장 무서운 몬스터, 가이아와 타르타로스의 마지막 아들, 모든 몬스터들의 아버지) the terrible, outrageous and lawless, was joined in love to her (에키드나), the maid with glancing eyes. So she (에키드나) conceived and brought forth fierce offspring; first she bare

  1. Orthus (오르토스: 게리온의 소떼를 돌본 2두견, 에키드나와 티폰의 아들) the hound of Geryones (게리온: 크리사오르와 칼리로에의 아들, 메두사의 손자, 3개의 머리와 몸을 가진 괴물), and then again she bare a second, a monster not to be overcome and that may not be described,
  2. Cerberus (케르베로스: 50두견, 3두견, 에키드나와 티폰의 아들) who eats raw flesh, the brazen-voiced hound of Hades, fifty-headed, relentless and strong. And again she (에키드나) bore a third,
  3. the evil-minded Hydra of Lerna (히드라: 9두사, 에키드나와 티폰의 아들), whom the goddess, white-armed Hera nourished, being angry beyond measure with the mighty Heracles. And her Heracles, the son of Zeus, of the house of Amphitryon, together with warlike Iolaus, destroyed with the unpitying sword through the plans of Athene the spoil-driver. She (에키드나) was the mother of
  4. Chimaera (키마이라: 사자 · 뱀 · 염소의 합성, 에키드나와 티폰의 아들) who breathed raging fire, a creature fearful, great, swift-footed and strong, who had three heads, one of a grim-eyed lion; in her hinderpart, a dragon; and in her middle, a goat, breathing forth a fearful blast of blazing fire. Her did Pegasus (페가수스: 포세이돈과 메두사의 아들, 크리사오르의 형제, 말) and noble Bellerophon (벨레로폰: 헤라클레스 이전의 가장 위대한 영웅이며 괴물의 처단자, 코린토스의 왕 글라우스코스의 아들) slay;
Offspring of Echidna
Echidna was the mother by Typhon of many monstrous offspring, including:
  • The Chimera - A fire breathing beast that was part lion, part goat, and had a snake-headed tail.[156][159][158]
  • The Caucasian Eagle — An eagle that every day ate the liver of Prometheus.[160]
  • Scylla - According to Hyginus, Scylla is the daughter of Echidna.[158]
  • The Teumessian fox - A fox that was destined never to be caught. It was sometimes called the Cadmean vixen.
Orthrus dead at the feet of Geryon and Heracles, red-figure kylix, 510–500 BC, Staatliche Antikensammlungen (Inv. 2620).
In Greek mythology, Orthrus (Orthros) or Orthus (Orthos) (Ὄρθρος; Ὄρθος) was a two-headed dog and a doublet ("brother") of Cerberus, both whelped by the chthonic monsters Echidna and Typhon.
He was owned by the three-bodied giant, Geryon. Orthrus and his master, Eurytion, were charged with guarding Geryon's herd of red cattle in the "sunset" land of Erytheia ("red one"), one of the islands of the Hesperides in the far west of the Mediterranean. Heracles eventually slew Orthrus, Eurytion, and Geryon, before taking the red cattle to complete his tenth labor.[162]
Orthrus was one among Echidna's fearsome brood listed in Hesiod's Theogony.[163] According to some sources, it was he rather than Typhon that sired, with Echidna, further chthonic monstrous creatures: the Chimera, the Sphinx,[164] the Lernaean Hydra, and even, Hesiod says, the Nemean lion, and Cerberus.
Cerberus outside the entrance to the Royal Institute of Technology in Stockholm.
An ancient Etruscan vase from Caere (circa 525 BC) depicting Heracles presenting Cerberus to Eurystheus
Orthrus slain by Heracles.
Cerberus /ˈsɜːrbərəs/,[165] or Kerberos, (Greek form: Κέρβερος, [ˈkerberos])[166] in Greek and Roman mythology, is a multi-headed (usually three-headed) dog, or "hellhound" [165][167][168] which guards the gates of the Underworld, to prevent those who have crossed the river Styx from ever escaping. Cerberus is featured in many works of ancient Greek and Roman literature and in works of both ancient and modern art and architecture, although the depiction and background surrounding Cerberus often differed across various works by different authors of the era. The most notable difference is the number of its heads: Most sources describe or depict three heads; others show it with two or even just one; a smaller number of sources show a variable number, sometimes as many as 50 or even 100.
Mythology
Cerberus was the offspring of Echidna, a hybrid half-woman and half-serpent, and Typhon, a gigantic monster even the Greek gods feared. Its siblings are the Lernaean Hydra, a serpant woman; Orthus, a two-headed hellhound; and the Chimaera, a three-headed monster.[169] The common depiction of Cerberus in Greek mythology and art is as having three heads. In most works, the three heads each respectively see and represent the past, the present, and the future, while other sources suggest the heads represent birth, youth, and old age.[170] Each of Cerberus' heads is said to have an appetite only for live meat and thus allow only the spirits of the dead to freely enter the underworld, but allow none to leave.[171] Cerberus was always employed as Hades' loyal watchdog, and guarded the gates that granted access and exit to the underworld.[172]
The Twelfth Labor of Heracles
Capturing Cerberus, without using weapons, was the final labour assigned to Heracles (Hercules) by King Eurystheus, in recompense for the killing of his own children by Megara after he was driven insane by Hera, and therefore was the most dangerous and difficult.
After having been given the task, Heracles went to Eleusis to be initiated in the Eleusinian Mysteries so he could learn how to enter and exit the underworld alive, and in passing absolve himself for killing centaurs. He found the entrance to the underworld at Tanaerum, and Athena and Hermes helped him to traverse the entrance in each direction. He passed Charon with Hestia's assistance and his own heavy and fierce frowning.
Whilst in the underworld, Heracles met Theseus and Pirithous. The two companions had been imprisoned by Hades for attempting to kidnap Persephone. One tradition tells of snakes coiling around their legs then turning into stone; another tells that Hades feigned hospitality and prepared a feast inviting them to sit. They unknowingly sat in chairs of forgetfulness and were permanently ensnared. When Heracles had pulled Theseus first from his chair, some of his thigh stuck to it (this explains the supposedly lean thighs of Athenians), but the earth shook at the attempt to liberate Pirithous, whose desire to have the wife of a god for himself was so insulting, he was doomed to stay behind.
Heracles found Hades and asked permission to bring Cerberus to the surface, to which Hades agreed if Heracles could overpower the beast without using weapons. Heracles was able to overpower Cerberus and proceeded to sling the beast over his back, dragging it out of the underworld through a cavern entrance in the Peloponnese and bringing it to Eurystheus. The king was so frightened of the beast, he jumped into a pithos, and asked Heracles to return it to the underworld in return for releasing him from his labours.
In Greek mythology, the Lernaean Hydra (Λερναία Ύδρα) was an ancient serpent-like chthonic water beast, with reptilian traits (as its name evinces), that possessed many heads — the poets mention more heads than the vase-painters could paint, and for each head cut off it grew two more — and poisonous breath and blood so virulent even its tracks were deadly.[173] The Hydra of Lerna was killed by Hercules as the second of his Twelve Labours. Its lair was the lake of Lerna in the Argolid, though archaeology has borne out the myth that the sacred site was older even than the Mycenaean city of Argos since Lerna was the site of the myth of the Danaids. Beneath the waters was an entrance to the Underworld, and the Hydra was its guardian.[174]
The Hydra was the offspring of Typhon and Echidna (Theogony, 313), both of whom were noisome offspring of the earth goddess Gaia.[175]
The Second Labour of Hercules
After slaying the Nemean lion, Eurystheus sent Hercules to slay the Hydra, which Hera had raised just to slay Hercules. Upon reaching the swamp near Lake Lerna, where the Hydra dwelt, Hercules covered his mouth and nose with a cloth to protect himself from the poisonous fumes. He fired flaming arrows into the Hydra's lair, the spring of Amymone, a deep cave that it only came out of to terrorize neighboring villages.[176] He then confronted the Hydra, wielding a harvesting sickle (according to some early vase-paintings), a sword or his famed club. Ruck and Staples (1994: 170) have pointed out that the chthonic creature's reaction was botanical: upon cutting off each of its heads he found that two grew back, an expression of the hopelessness of such a struggle for any but the hero. The weakness of the Hydra was that it was invulnerable only if it retained at least one head.
Hercules and the Hydra, (c. 1475) by Antonio Pollaiuolo (Galleria degli Uffizi).
The details of the struggle are explicit in the Bibliotheca (2.5.2): realizing that he could not defeat the Hydra in this way, Hercules called on his nephew Iolaus for help. His nephew then came upon the idea (possibly inspired by Athena) of using a firebrand to scorch the neck stumps after each decapitation. Hercules cut off each head and Iolaus cauterized the open stumps. Seeing that Hercules was winning the struggle, Hera sent a large crab to distract him. He crushed it under his mighty foot. The Hydra's one immortal head was cut off with a golden sword given to him by Athena. Hercules placed the head – still alive and writhing – under a great rock on the sacred way between Lerna and Elaius (Kerenyi 1959:144), and dipped his arrows in the Hydra's poisonous blood, and so his second task was complete. The alternative version of this myth is that after cutting off one head he then dipped his sword in it and used its venom to burn each head so it couldn't grow back. Hera, upset that Hercules slew the beast she raised to kill him, placed it in the dark blue vault of the sky as the Constellation Hydra. She then turned the crab into the Constellation Cancer.
Hercules would later use arrows dipped in the Hydra's poisonous blood to kill other foes during his remaining Labours, such as Stymphalian Birds and the giant Geryon. He later used one to kill the centaur Nessus; and Nessus's tainted blood was applied to the Tunic of Nessus, by which the centaur had his posthumous revenge. Both Strabo and Pausanias report that the stench of the river Anigrus in Elis, making all the fish of the river inedible, was reputed to be due to the Hydra's poison, washed from the arrows Hercules used on the centaur.[177]
When Eurystheus, the agent of ancient Hera who was assigning The Twelve Labors to Hercules, found out that it was Hercules' nephew Iolaus who had handed him the firebrand, he declared that the labor had not been completed alone and as a result did not count towards the 10 Labours set for him. The mythic element is an equivocating attempt to resolve the submerged conflict between an ancient ten Labours and a more recent twelve.
The Chimera on a red-figure Apulian plate, c. 350–340 BC (Musée du Louvre)
The Chimera (/k[미지원 입력]ˈmɪərə/ or /kˈmɪərə/, also Chimaera, Chimæra; Greek: Χίμαιρα Chímaira) was, according to Greek mythology, a monstrous fire-breathing female and male creature of Lycia in Asia Minor, composed of the parts of three animals — a lion, a snake and a goat. Usually depicted as a lion, with the head of a goat arising from its back, and a tail that ended in a snake's head,[178] the Chimera was one of the offspring of Typhon and Echidna and a sibling of such monsters as Cerberus and the Lernaean Hydra.
The term chimera has come to describe any mythical or fictional animal with parts taken from various animals, or to describe anything perceived as wildly imaginative or implausible.
Description
"Chimera of Arezzo": an Etruscan bronze
Homer's brief description in the Iliad[179] is the earliest surviving literary reference: "a thing of immortal make, not human, lion-fronted and snake behind, a goat in the middle,[180] and snorting out the breath of the terrible flame of bright fire".[181] Elsewhere in the Iliad, Homer attributes the rearing of Chimera to Amisodorus.[182] Hesiod's Theogony follows the Homeric description: he makes the Chimera the issue of Echidna: "She was the mother of Chimaera who breathed raging fire, a creature fearful, great, swift-footed and strong, who had three heads, one of a grim-eyed lion; in her hinderpart, a dragon; and in her middle, a goat, breathing forth a fearful blast of blazing fire. Her did Pegasus and noble Bellerophon slay"[183] The author of the Bibliotheca concurs:[184] descriptions agree that she breathed fire. The Chimera is generally considered to have been female (see the quotation from Hesiod above) despite the mane adorning its lion's head, the inclusion of a close mane often was depicted on lionesses, but the ears always were visible (that does not occur with depictions of male lions). Sighting the Chimera was an omen of storms, shipwrecks, and natural disasters (particularly volcanoes).
Gold reel, possibly an ear-stud, with winged Pegasus (outer band) and the Chimera (inner band), Magna Graecia or Etruria, fourth century BC (Louvre)
While there are different genealogies, in one version the Chimera mated with her brother Orthrus and mothered the Sphinx and the Nemean lion (others have Orthrus and their mother, Echidna, mating; most attribute all to Typhon and Echidna).
The Chimera finally was defeated by Bellerophon, with the help of Pegasus, at the command of King Iobates of Lycia. Since Pegasus could fly, Bellerophon shot the Chimera from the air, safe from her heads and breath.[185] A scholiast to Homer adds that he finished her off by equipping his spear with a lump of lead that melted when exposed to the Chimera's fiery breath and consequently killed her, an image drawn from metalworking.[186]
Robert Graves suggests,[187] "The Chimera was, apparently, a calendar-symbol of the tripartite year, of which the seasonal emblems were lion, goat, and serpent."
Bellerophon (/bəˈlɛrəfən/; Greek: Βελλεροφῶν) or Bellerophontes (Βελλεροφόντης) is a hero of Greek mythology. He was "the greatest hero and slayer of monsters, alongside Cadmus and Perseus, before the days of Heracles",[188] whose greatest feat was killing the Chimera, a monster that Homer depicted with a lion's head, a goat's body, and a serpent's tail: "her breath came out in terrible blasts of burning flame."[189]
The Iliad vi.155–203 contains an embedded narrative told by Bellerophon's grandson Glaucus, named for his great-grandfather, which recounts Bellerophon's myth. Bellerophon's father was Glaucus.[190] who was the king of Corinth and the son of Sisyphus. Bellerophon's grandsons Sarpedon and the younger Glaucus fought in the Trojan War. In the Epitome of pseudo-Apollodorus, a genealogy is given for Chrysaor ("of the golden sword") that would make him a double of Bellerophon; he too is called the son of Glaucus the son of Sisyphus. Chrysaor has no myth save that of his birth: from the severed neck of Medusa, who was with child by Poseidon, he and Pegasus both sprang at the moment of her death. "From this moment we hear no more of Chrysaor, the rest of the tale concerning the stallion only...[who visits the spring of Pirene] perhaps also for his brother's sake, by whom in the end he let himself be caught, the immortal horse by his mortal brother."[191]

에키드나와 오르토스의 자녀들 편집

but Echidna (에키드나: 거대한 뱀, 반인반수, 포르키스와 케토스의 딸 혹은 크리사오르와 칼리로에의 딸, 모든 몬스터의 어머니) was subject in love to Orthus (오르토스: 게리온의 소떼를 돌본 2두견, 에키드나와 티폰의 아들) and brought forth the deadly

  1. Sphinx (스핑크스: 여자의 얼굴에 몸은 사자, 독수리 날개를 가진 괴물, 에키드나와 오르토스의 딸) which destroyed the Cadmeans, and the
  2. Nemean lion (네메아의 사자: 식인 사자, 에키드나와 오르토스의 아들), which Hera, the good wife of Zeus, brought up and made to haunt the hills of Nemea, a plague to men. There he (네메아의 사자) preyed upon the tribes of her (헤라) own people and had power over Tretus of Nemea and Apesas: yet the strength of stout Heracles overcame him.
Offspring of Echidna
Also included as the offspring of Echidna by Typhon, by some, are the Sphinx[192][158] and the Nemean lion.[193] However Hesiod's genealogy here is unclear, he says these two were fathered by Orthrus,[156] but he has been read variously as saying that Echidna, the Chimaera, or even Ceto, was their mother.[194]
Ladon, the dragon which guarded the golden apples in the Garden of the Hesperides, was also born of Echidna by Typhon, according to Apollodorus,[160] and Hyginus,[158] but according to Hesiod, Ladon was the offspring of Ceto and Phorcys.[195]
Echidna is also sometimes identified as the mother by Heracles, of Scythes, an eponymous king of the Scythians, along with his brothers Agathyrsus and Gelonus.[196]
Perhaps the first sphinx, Queen Hetepheres II from the fourth dynasty (Cairo Museum)
Winged sphinx from the palace of Darius the Great during Persian Empire at Susa (480 BC).
A sphinx (Greek: Σφίγξ /sphinx, Bœotian: Φίξ /Phix) is a mythical creature with, as a minimum, the body of a lion and a human head.
In Greek tradition, it has the haunches of a lion, the wings of a great bird, and the face of a woman. She is mythicised as treacherous and merciless. Those who cannot answer her riddle suffer a fate typical in such mythological stories, as they are killed and eaten by this ravenous monster.[197] Unlike the Greek sphinx which was a woman, the Egyptian sphinx is typically shown as a man (an androsphinx). In addition, the Egyptian sphinx was viewed as benevolent in contrast to the malevolent Greek version and was thought of as a guardian often flanking the entrances to temples.
Egyptian sphinxes
The largest and most famous sphinx is the Great Sphinx of Giza, sited at the Giza Plateau adjacent to the Great Pyramids of Giza on the west bank of the Nile River and facing due east (북위 29° 58′ 31″ 동경 31° 08′ 15″ / 북위 29.97528° 동경 31.13750°  / 29.97528; 31.13750). The sphinx is located in the north and below the pyramids. Although the date of its construction is uncertain, the head of the Great Sphinx now is believed to be that of the pharaoh Khafra.
What names their builders gave to these statues is not known. At the Great Sphinx site, the inscription on a stele by Thutmose IV in 1400 BCE, lists the names of three aspects of the local sun deity of that period, KheperaAtum. The inclusion of these figures in tomb and temple complexes quickly became traditional and many pharaohs had their heads carved atop the guardian statues for their tombs to show their close relationship with the powerful solar deity, Sekhmet, a lioness. Other famous Egyptian sphinxes include one bearing the head of the pharaoh Hatshepsut, with her likeness carved in granite, which is now in the Metropolitan Museum of Art in New York, and the alabaster sphinx of Memphis, Memphis, Egypt, currently located within the open-air museum at that site. The theme was expanded to form great avenues of guardian sphinxes lining the approaches to tombs and temples as well as serving as details atop the posts of flights of stairs to very grand complexes. Nine hundred with ram heads, representing Amon, were built in Thebes, where his cult was strongest.
Perhaps the first sphinx in Egypt was one depicting Queen Hetepheres II, of the fourth dynasty that lasted from 2723 to 2563 BC. She was one of the longest-lived members of the royal family of that dynasty.
The Great Sphinx has become an emblem of Egypt, frequently appearing on its stamps, coins, and official documents.[198]
Greek traditions
From the Bronze Age, the Hellenes had trade and cultural contacts with Egypt. Before the time that Alexander the Great occupied Egypt, the Greek name, sphinx, was already applied to these statues. The historians and geographers of Greece wrote extensively about Egyptian culture. Heredotus called the ram-headed sphinxes Criosphinxes and called the hawk-headed ones Hieracosphinxes.
The word sphinx comes from the Greek Σφίγξ, apparently from the verb σφίγγω (sphíngō), meaning "to squeeze", "to tighten up".[199][200] This name may be derived from the fact that the hunters for a pride of lions are the lionesses, and kill their prey by strangulation, biting the throat of prey and holding them down until they die. However, the historian Susan Wise Bauer suggests that the word "sphinx" was instead a Greek corruption of the Egyptian name "shesepankh," which meant "living image," and referred rather to the statue of the sphinx, which was carved out of "living rock" (rock that was present at the construction site, not harvested and brought from another location), than to the beast itself.[201]
There was a single sphinx in Greek mythology, a unique demon of destruction and bad luck. According to Hesiod, she was a daughter of Orthus[202] and either Echidna or the Chimera, or perhaps even Ceto;[203] according to others, she was a daughter of Echidna and Typhon. All of these are chthonic figures from the earliest of Greek myths, before the Olympians ruled the Greek pantheon. The Sphinx is called Phix (Φίξ) by Hesiod in line 326 of the Theogony, the proper name for the Sphinx noted by Pierre Grimal's The Penguin Dictionary of Classical Mythology.
In Greek mythology, a sphinx is represented as a monster with a head of a woman, the body of a lioness, the wings of an eagle, and a serpent-headed tail.
The sphinx was the emblem of the ancient city-state of Chios, and appeared on seals and the obverse side of coins from the 6th century BC until the 3rd century AD.
The Riddle of the Sphinx
Assyrian Lamassu dated 721 BC Institute Museum, University of Chicago.
Marble Sphinx dated 540 BC Acropolis Museum, Athens
The Sphinx is said to have guarded the entrance to the Greek city of Thebes, and to have asked a riddle of travellers to allow them passage. The exact riddle asked by the Sphinx was not specified by early tellers of the stories, and was not standardized as the one given below until late in Greek history.[204]
It was said in late lore that Hera or Ares sent the Sphinx from her Ethiopian homeland (the Greeks always remembered the foreign origin of the Sphinx) to Thebes in Greece where she asks all passersby the most famous riddle in history: "Which creature has one voice and yet becomes four-footed and two-footed and three-footed?" She strangled and devoured anyone unable to answer. Oedipus solved the riddle by answering: Man—who crawls on all fours as a baby, then walks on two feet as an adult, and then he uses a walking stick in old age.[205] By some accounts[206] (but much more rarely), there was a second riddle: "There are two sisters: one gives birth to the other and she, in turn, gives birth to the first. Who are the two sisters?" The answer is "day and night" (both words are feminine in Greek). This riddle is also found in a Gascon version of the myth and could be very ancient.[207]
Bested at last, the tale continues, the Sphinx then threw herself from her high rock and died. An alternative version tells that she devoured herself. Thus Oedipus can be recognized as a "liminal" or threshold figure, helping effect the transition between the old religious practices, represented by the death of the Sphinx, and the rise of the new, Olympian gods.
In Jean Cocteau's retelling of the Oedipus legend, The Infernal Machine, the Sphinx tells Oedipus the answer to the riddle, to kill herself so that she did not have to kill anymore, and also to make him love her. He leaves without ever thanking her for giving him the answer to the riddle. The scene ends when the Sphinx and Anubis ascend back to the heavens.
There are mythic, anthropological, psychoanalytic, and parodic interpretations of the Riddle of the Sphinx, and of Oedipus's answer to it. Numerous riddle books use the Sphinx in their title or illustrations.[208]
Michael Maier in his book, the Atalanta Fugiens (1617)[209] writes the following remark about the Sphinx's riddle, in which he states that the solution is the Philosopher's Stone:

Sphinx is indeed reported to have had many Riddles, but this offered to Oedipus was the chief,

"What is that which in the morning goeth upon four feet; upon two feet in the
afternoon; and in the Evening upon three?"

What was answered by Oedipus is not known. But they who interpret concerning
the Ages of Man are deceived. For a Quadrangle of Four Elements are of all
things first to be considered, from thence we come to the Hemisphere having two
lines, a Right and a Curve, that is, to the White Luna; from thence to the Triangle
which consists of Body, Soul and Spirit, or Sol, Luna and Mercury. Hence Rhasis
in his Epistles, "The Stone," says he, "is a Triangle in its essence, a Quadrangle in
its quality."

The Nemean lion (Greek: Λέων τῆς Νεμέας (Léōn tēs Neméas); Leo Nemaeus) was a vicious monster in Greek mythology that lived at Nemea. It was eventually killed by Heracles. It could not be killed with mortal weapons because its golden fur was impervious to attack. Its claws were sharper than mortal swords and could cut through any armor.
Nowadays lions are not part of the Greek fauna (or the fauna of Europe whatsoever). However according to Herodotus, lion populations were extant in Ancient Greece, until around 100 BC when they were extinct.[210]
The lion is usually considered to have been the offspring of Typhon[211] (or Orthrus)[212] and Echidna; it is also said to have fallen from the moon as the offspring of Zeus and Selene, or alternatively born of the Chimera. The Nemean lion was sent to Nemea in the Peloponnesus to terrorize the city.
The First Labor of Heracles
The first of Heracles' twelve labors, set by King Eurystheus (his cousin) was to slay the Nemean lion.
According to one version of the myth, the Nemean lion took women as hostages to its lair in a cave near Nemea, luring warriors from nearby towns to save the damsel in distress. After entering the cave, the warrior would see the woman (usually feigning injury) and rush to her side. Once he was close, the woman would turn into a lion and kill the warrior, devouring his remains and giving the bones to Hades.
Heracles wandered the area until he came to the town of Cleonae. There he met a boy who said that if Heracles slew the Nemean lion and returned alive within 30 days, the town would sacrifice a lion to Zeus; but if he did not return within 30 days or he died, the boy would sacrifice himself to Zeus.[211] Another version claims that he met Molorchos, a shepherd who had lost his son to the lion, saying that if he came back within 30 days, a ram would be sacrificed to Zeus. If he did not return within 30 days, it would be sacrificed to the dead Heracles as a mourning offering.
While searching for the lion, Heracles fetched some arrows to use against it, not knowing that its golden fur was impenetrable; when he found and shot the lion and firing at it with his bow, he discovered the fur's protective property when the arrow bounced harmlessly off the creature's thigh. After some time, Heracles made the lion return to his cave. The cave had two entrances, one of which Heracles blocked; he then entered the other. In those dark and close quarters, Heracles stunned the beast with his club and, using his immense strength, strangled it to death. During the fight the lion bit off one of his fingers. Others say that he shot arrows at it, eventually shooting it in the unarmored mouth.
After slaying the lion, he tried to skin it with a knife from his belt, but failed. He then tried sharpening the knife with a stone and even tried with the stone itself. Finally, Athena, noticing the hero's plight, told Heracles to use one of the lion's own claws to skin the pelt.
When he returned on the thirtieth day carrying the carcass of the lion on his shoulders, King Eurystheus was amazed and terrified. Eurystheus forbade him ever again to enter the city; in future he was to display the fruits of his labours outside the city gates. Eurystheus warned him that the tasks set for him would become increasingly difficult. He then sent Heracles off to complete his next quest, which was to destroy the Lernaean hydra.
The Nemean lion's coat was impervious to the elements and all but the most powerful weapons. Others say that Heracles' armor was, in fact, the hide of the lion of Cithaeron.
Nemea (Νεμέα) is an ancient site in the northeastern part of the Peloponnese, in Greece. Formerly part of the territory of Cleonae in Argolis, it is today situated in the regional unit of Corinthia. The small village of Archaia Nemea (formerly known as "Koutsoumadi"[213] and then "Iraklion") is immediately southwest of the archaeological site, while the new town of Nemea lies to the west.
Here in Greek mythology Heracles overcame the Nemean Lion of the Lady Hera, and here during Antiquity the Nemean Games were played, in three sequence, ending about 235 BCE, celebrated in the eleven Nemean odes of Pindar.

[333] And Ceto (케토스: 바다의 여신, 위험한 바다, 바다 괴물) was joined in love to Phorcys (포르퀴스: 바다의 남신, 바다의 숨은 위험) and bare her youngest, the awful snake who guards the apples all of gold in the secret places of the dark earth at its great bounds. This is the offspring of Ceto (케토스: 바다의 여신, 위험한 바다, 바다 괴물) and Phorcys (포르퀴스: 바다의 남신, 바다의 숨은 위험).

334~370행: 티탄 신족들의 자녀들 - 오케아노스와 강(江)의 자식들 - 오케아니스들 및 강들의 목록 편집

THE TITAN GODS

오케아노스와 테티스의 자녀들 - 오케아니스 편집

[334] And Tethys (테티스: 티탄, 우라노스와 가이아의 딸, 바다의 여신, 3000 오케아니스의 어머니) bare to Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) eddying (소용돌이 치는) rivers (오케아니스),

  1. Nilus (닐로스: 오케아노스와 테티스의 아들, 나일강의 남신), and
  2. Alpheus (알페우스: 오케아노스와 테티스의 아들, 강의 남신), and
  3. deep-swirling Eridanus (에리다노스: 오케아노스와 테티스의 아들, 강의 남신),
  4. Strymon (스트리몬: 오케아노스와 테티스의 아들, 강의 남신), and
  5. Meander (스트리몬: 오케아노스와 테티스의 아들, 터키 남부의 멘데레스강의 남신), and
  6. the fair stream of Ister (이스테르: 오케아노스와 테티스의 아들, 다뉴브강의 남신), and
  7. Phasis (파시스: 오케아노스와 테티스의 아들, 리오니강의 남신), and
  8. Rhesus (레소스: 오케아노스와 테티스의 아들, 강의 남신), and
  9. the silver eddies of Achelous (아켈로우스: 오케아노스와 테티스의 아들, 강의 남신),
  10. Nessus (네소스: 오케아노스와 테티스의 아들, 강의 남신), and
  11. Rhodius (로디오스: 오케아노스와 테티스의 아들, 강의 남신),
  12. Haliacmon, and
  13. Heptaporus (헵타포로스: 오케아노스와 테티스의 아들, 강의 남신),
  14. Granicus (그라니코스: 오케아노스와 테티스의 아들, 강의 남신), and
  15. Aesepus (이세포스: 오케아노스와 테티스의 아들, 강의 남신), and
  16. holy Simois (시모이스: 오케아노스와 테티스의 아들, 강의 남신), and
  17. Peneus (페네오스: 오케아노스와 테티스의 아들, 강의 남신), and
  18. Hermus (헤르모스: 오케아노스와 테티스의 아들, 강의 남신), and
  19. Caicus (카이코스: 오케아노스와 테티스의 아들, 강의 남신) fair stream, and
  20. great Sangarius (산가이로스: 오케아노스와 테티스의 아들, 강의 남신),
  21. Ladon (라돈: 거대한 뱀, 황금사과를 지키는 드래곤, 포르키스와 케토스의 아들),
  22. Parthenius (파르테니오스: 오케아노스와 테티스의 아들, 강의 남신),
  23. Euenus (이우에노스: 오케아노스와 테티스의 아들, 강의 남신),
  24. Ardescus (아르데스코스: 오케아노스와 테티스의 아들, 강의 남신), and
  25. divine Scamander (스카만데르: 오케아노스와 테티스의 아들, 강의 남신).

[346] Also she brought forth a holy company of daughters[214] who with the lord Apollo and the Rivers have youths in their keeping -- to this charge Zeus appointed them --

  1. Peitho (페이토: 오케아노스와 테티스의 딸, 강의 여신), and
  2. Admete (아드에테: 오케아노스와 테티스의 딸, 강의 여신), and
  3. Ianthe (이안테: 오케아노스와 테티스의 딸, 강의 여신), and
  4. Electra (엘렉트라: 바다의 요정, 오케아니데스, 타우마스의 부인), and
  5. Doris (도리스: 바다의 요정, 오케아니데스), and
  6. Prymno (프림노: 오케아노스와 테티스의 딸, 강의 여신), and
  7. Urania (우라니아: 오케아노스와 테티스의 딸, 강의 여신) divine in form,
  8. Hippo (힙포: 오케아노스와 테티스의 딸, 강의 여신),
  9. Clymene (클리메네: 오케아노스와 테티스의 딸, 강의 여신),
  10. Rhodea (로데아: 오케아노스와 테티스의 딸, 강의 여신), and
  11. Callirrhoe (칼리로에: 나이아스, 물의 요정, 세 명의 남편: 크리사오르 · 닐로스 · 포세이돈),
  12. Zeuxo and
  13. Clytie (클리티에: 오케아노스와 테티스의 딸, 강의 여신), and
  14. Idyia (이디이아: 오케아노스와 테티스의 딸, 강의 여신), and
  15. Pasithoe (파시토에: 오케아노스와 테티스의 딸, 강의 여신),
  16. Plexaura (플렉사우라: 오케아노스와 테티스의 딸, 강의 여신), and
  17. Galaxaura (갈락사우라: 오케아노스와 테티스의 딸, 강의 여신), and
  18. lovely Dione (디오네: 오케아노스와 테티스의 딸, 강의 여신),
  19. Melobosis and
  20. Thoe (토에, 네레이드) and
  21. handsome Polydora (폴리도라: 오케아노스와 테티스의 딸, 강의 여신),
  22. Cerceis (케르케이스: 오케아노스와 테티스의 딸, 강의 여신) lovely of form, and
  23. soft eyed Pluto (플루토: 오케아노스와 테티스의 딸, 강의 여신),
  24. Perseis (페르세이스: 오케아노스와 테티스의 딸, 강의 여신),
  25. Ianeira (이아네이라: 오케아노스와 테티스의 딸, 강의 여신),
  26. Acaste (아카스테: 오케아노스와 테티스의 딸, 강의 여신),
  27. Xanthe (크산테: 오케아노스와 테티스의 딸, 강의 여신),
  28. Petraea (페트라에아: 오케아노스와 테티스의 딸, 강의 여신) the fair,
  29. Menestho (메네스토: 오케아노스와 테티스의 딸, 강의 여신), and
  30. Europa (에우로파: 오케아노스와 테티스의 딸, 강의 여신),
  31. Metis (메티스: 오케아노스와 테티스의 딸, 강의 여신), and
  32. Eurynome (에우리노메: 오케아노스와 테티스의 딸, 강의 여신), and
  33. Telesto (텔레스토: 오케아노스와 테티스의 딸, 강의 여신) saffron-clad,
  34. Chryseis (크리세이스: 오케아노스와 테티스의 딸, 강의 여신) and
  35. Asia (아시아: 오케아노스와 테티스의 딸, 강의 여신) and charming
  36. Calypso (칼립소: 오케아노스와 테티스의 딸, 강의 여신),
  37. Eudora (에우도레, 네레이드, 잘 베푸는여인), and
  38. Tyche (티케: 오케아노스와 테티스의 딸, 강의 여신),
  39. Amphirho (암피로: 오케아노스와 테티스의 딸, 강의 여신), and
  40. Ocyrrhoe (오키로에: 오케아노스와 테티스의 딸, 강의 여신), and
  41. Styx (스틱스: 오케아노스와 테티스의 딸, 강의 여신) who is the chiefest of them all.

These are the eldest daughters that sprang from Ocean and Tethys; but there are many besides. For there are three thousand neat-ankled daughters of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) who are dispersed far and wide, and in every place alike serve the earth and the deep waters, children who are glorious among goddesses. And as many other rivers are there, babbling (재잘거리는) as they flow, sons of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지), whom queenly Tethys (테티스: 티탄, 우라노스와 가이아의 딸, 바다의 여신, 3000 오케아니스의 어머니) bare, but their names it is hard for a mortal man to tell, but people know those by which they severally dwell.

The goddess Tethys, who may have been a primordial deity of Archaic Greece, and in Classical myths was described as the mother who oversaw the chief rivers of the world known to the Greeks – mid-fourth-century mosaic – Philipopolis (Shahba, Syria), Shahba Museum.
In Greek mythology, Tethys (Τηθύς), daughter of Uranus and Gaia[215] was an archaic Titaness and aquatic sea goddess, invoked in classical Greek poetry, but not venerated in cult. Tethys was both sister and wife of Oceanus.[216] She was mother of the chief rivers of the world known to the Greeks, such as the Nile, the Alpheus, the Maeander, and about three thousand daughters called the Oceanids.[217] Considered as an embodiment of the waters of the world she also may be seen as a counterpart of Thalassa, the embodiment of the sea.
Although these vestiges imply a strong role in earlier times, Tethys plays virtually no part in recorded Greek literary texts, or historical records of cults. Walter Burkert[218] notes the presence of Tethys in the episode of Iliad XIV that the Ancients called the "Deception of Zeus", where Hera, to mislead Zeus, says she wants to go to Oceanus, "origin of the gods" and Tethys "the mother". Burkert [219] sees in the name a transformation of Akkadian tiamtu or tâmtu, "the sea," which is recognizable in Tiamat. Alternatively, her name may simply mean "old woman"; certainly it bears some similarity to ἡ τήθη, meaning "grandmother", and she is often portrayed as being extremely ancient (cf. Callimachus, Iamb 4.52, fr. 194).
Roman mosaic of Tethys from Antioch, Turkey
One of the few representations of Tethys that is identified securely by an accompanying inscription is the Late Antique (fourth century CE) mosaic from the flooring of a thermae at Antioch, now at the Harvard Business School in Boston, Massachusetts[220] after being moved from Dumbarton Oaks.[221] In the Dumbarton Oaks mosaic, the bust of Tethys—surrounded by fishes—is rising, bare-shouldered from the waters. Against her shoulder rests a golden ship's rudder. Gray wings sprout from her forehead, as in the mosaics illustrated above and below.
During the war against the Titans, Tethys raised and educated Hera as her step-child, who was brought to her by Rhea [222] but there are no records of active cults for Tethys in historic times.
Tethys has sometimes been confused [223] with another sea goddess who became the sea-nymph Thetis, the wife of Peleus and mother of Achilles during Classical times. Some myths imply a second generation relationship between the two, a grandmother and granddaughter.
Indicative of the power exercised by Tethys, one myth[224] relates that the prominent goddess of the Olympians, Hera, was not pleased with the placement of Callisto and Arcas in the sky, as the constellations Ursa Major and Ursa Minor, so she asked her nurse Tethys to help. Tethys, a marine goddess, caused the constellations forever to circle the sky and never drop below the horizon, hence explaining why they are circumpolar. Robert Graves interprets the use of the term nurse in Classical myths as identifying deities who once were goddesses of central importance in the periods before historical documentation.[225]
Tethys, a moon of the planet Saturn, and the prehistoric Tethys Ocean are named after this goddess.
In Greek mythology and, later, Roman mythology, the Oceanids (Ὠκεανίδες, pl. of Ὠκεανίς) were the three thousand daughters of the Titans Oceanus and Tethys. Each was the patroness of a particular spring, river, sea, lake, pond, pasture, flower or cloud.[226] Some of them were closely associated with the Titan gods (such as Calypso, Clymene, Asia, Electra) or personified abstract concepts (Tyche, Peitho).
One of these many daughters was also said to have been the consort of the god Poseidon, typically named as Amphitrite.[227] More often, however, she is called a Nereid.[228]
Oceanus and Tethys also had 3,000 sons, the river-gods Potamoi
(Ποταμοί, "rivers").[229] Whereas most sources limit the term Oceanids or Oceanides to the daughters, others include both the sons and daughters under this term.[230]
Oceanus is a figure of ancient Greek myth. This is a list of his consorts and children.
According to Hesiod,[231] total number of Oceanus' children was 6000 (3000 daughters and 3000 sons), but only a relatively small portion of their names is actually attested throughout accounts of Greek mythology.
List of Oceanids
The following are the daughters of Oceanus and Tethys:[232][233][234][235][236]
  1. Acaste
  2. Admete
  3. Aethra
  4. Amaltheia
  5. Amphiro
  6. Amphitrite – usually counted as a Nereid rather than an Oceanid
  7. Anchiroe
  8. Anthracia - one of the nymphs that nursed infant Zeus
  9. Argia
  10. Asia – nymph of the Asian region, sister to Europa
  11. Asterodia[237]
  12. Asterope - mother by Zeus of Acragas, eponym of several ancient cities known as Acragas, possibly including Acragas, Sicily[238]
  13. Beroe
  14. Bolbe
  15. Cleodora
  16. Callirrhoe
  17. Calypso
  18. Camarina[239]
  19. Capheira[240]
  20. Cerceis
  21. Ceto
  22. Chryseis
  23. Clio - not to be confused with the Muse Clio
  24. Clymene - wife of Iapetus
  25. Clytie or Clytia
  26. Crocale - one of the sixty younger Oceanids, attendants of Artemis[241][242]
  27. Daira - mother of Eleusis by Hermes[243]
  28. Dione
  29. Dodone
  30. Doris – wife of the sea god Nereus, mother of the fifty Nereides.
  31. Eidyia or Idyia - wife of Aeetes, mother of Medea
  32. Electra - wife of Thaumas, mother of Iris, Arke and the Harpies; not to be confused with other characters of the same name, see Electra (disambiguation)
  33. Ephyra
  34. Euagoreis
  35. Eudore
  36. Europa
  37. Eurynome
  38. Galaxaure
  39. Glauke - one of the nymphs that nursed infant Zeus
  40. Hagno - one of the nymphs that nursed infant Zeus
  41. Hesione - wife of Prometheus
  42. Hippo
  43. Hyale - one of the sixty younger Oceanids, attendants of Artemis
  44. Iakhe
  45. Ianira
  46. Ianthe – nymph of violet rain clouds or violet flowers
  47. Ithome - one of the nymphs that nursed infant Zeus
  48. Leucippe
  49. Lysithea
  50. Melia - sister of Caanthus
  51. Meliboea
  52. Melite
  53. Melobosis
  54. Menestho
  55. Merope
  56. Metis – goddess of wisdom, first spouse of Zeus
  57. Mopsopia - Attica was believed to have been previously named Mopsopia after her[244]
  58. Myrtoessa - one of the nymphs that nursed infant Zeus
  59. Nede - one of the nymphs that nursed infant Zeus
  60. Nemesis
  61. Nephele - one of the sixty younger Oceanids, attendants of Artemis; not to be confused with Nephele, goddess of clouds
  62. Ocyrrhoe
  63. Oinoe - one of the nymphs that nursed infant Zeus
  64. Ozomene - in one source,[245] this name substitutes for Electra
  65. Pasithoe
  66. Peitho
  67. Periboea
  68. Perse or Perseis
  69. Petraea
  70. Phaino
  71. Phiale - one of the sixty younger Oceanids, attendants of Artemis
  72. Philyra - mother of Chiron by Cronus
  73. Phrixa - one of the nymphs that nursed infant Zeus
  74. Pleione – mother of the Pleiades by Atlas
  75. Plexaure
  76. Plouto or Pluto – mother of Tantalus by Zeus
  77. Polydora
  78. Polyphe - in a rare version, mother of Athena by Poseidon[246][247]
  79. Polyxo
  80. Pronoia
  81. Prymno
  82. Psekas - one of the sixty younger Oceanids, attendants of Artemis
  83. Rhanis - one of the sixty younger Oceanids, attendants of Artemis
  84. Rhode or Rhodia
  85. Rhodope
  86. Stilbo
  87. Styx – Oceanid of the river Styx that flowed nine times around Hades; an exceptionally female river goddess
  88. Telesto
  89. Theisoa - one of the nymphs that nursed infant Zeus
  90. Thoe
  91. Tyche
  92. Urania - not to be confused with the Muse Urania
  93. Xanthe
  94. Zeuxo
Others: the text by Hyginus (Fabulae) is corrupted in places, making the names of a few of the Oceanids uncertain: *yaea; *lyris, *clintenneste, *teschinoeno.[236]
List of River-gods (Potamoi)
The following are the sons of Oceanus and Tethys:[236][248][249]
  1. Achelous or Akheloios
  2. Acheron
  3. Acragas
  4. Aeas
  5. Aegaeus
  6. Aesar
  7. Aesepus
  8. Almo
  9. Alpheus
  10. Amnisos
  11. Amphrysos
  12. Anapos
  13. Anauros
  14. Anigros
  15. Apidanus
  16. Arar
  17. Araxes
  18. Ardescus
  19. Arnos
  20. Asopus
  21. Asterion
  22. Axius
  23. Baphyras
  24. Borysthenes
  25. Brychon
  26. Caicinus
  27. Caicus
  28. Cayster
  29. Cebren
  30. Cephissus
  31. Chremetes
  32. Cladeus or Kladeos
  33. Clitunno (Roman mythology)
  34. Cocytus
  35. Cratais
  36. Crinisus
  37. Cydnos
  38. Cytheros
  39. Elisson
  40. Enipeus
  41. Erasinus
  42. Eridanus
  43. Erymanthus
  44. Euphrates
  45. Eurotas
  46. Evenus
  47. Ganges
  48. Granicus
  49. Haliacmon
  50. Halys
  51. Hebrus
  52. Heptaporus
  53. Hermus
  54. Hydaspes
  55. Ilissos
  56. Imbrasos
  57. Inachus
  58. Indus
  59. Inopos
  60. Ismenus
  61. Istrus or Ister
  62. Ladon
  63. Lamos
  64. Lethe (exceptionally female)
  65. Lycormas
  66. Marsyas
  67. Maeander
  68. Meles
  69. Mincius
  70. Nestos
  71. Nilus
  72. Numicius
  73. Nymphaeus
  74. Orontes
  75. Pactolus
  76. Parthenius
  77. Phasis
  78. Phlegethon or Pyriphlegethon
  79. Phyllis
  80. Peneus
  81. Pleistos
  82. Porpax
  83. Rhesus
  84. Rhine
  85. Rhodius
  86. Rhyndacus
  87. Satnioeis
  88. Sangarius
  89. Scamander
  90. Simoeis
  91. Spercheus
  92. Strymon
  93. Symaethus
  94. Tanais
  95. Termessus
  96. Thermodon
  97. Tiberinus (Roman mythology)
  98. Tigris
  99. Titaressus

371~410행: 티탄 신족들의 자녀들 - 히페리온과 테이아·크리오스와 에우리비아·아스트라이오스와 에오스·팔라스와 스틱스·코이오스와 포이베의 자녀들 편집

히페리온과 테이아의 자녀들 - 히페리오니데스: 헬리오스(아들) · 셀레네(딸) · 에오스(딸) 편집

[371] And Theia (테이아: 티탄, 우라노스와 가이아의 딸, 뜻은 '신성한, 여신') was subject in love to Hyperion (히페리온: 티탄, 우라노스와 가이아의 아들, 'the High-One') and bare

  1. great Helius (Sun) (헬리오스: 태양의 남신, 테이아와 히페리온의 아들) and
  2. clear Selene (Moon) (셀레네: 달의 여신, 테이아와 히페리온의 딸) and
  3. Eos (Dawn) (에오스: 새벽의 여신, 테이아와 히페리온의 딸) who shines upon all that are on earth and upon the deathless Gods who live in the wide heaven.
Theia
In the frieze of the Great Altar of Pergamon (Berlin), the goddess who fights at Helios' back is conjectured to be Theia[250]
AbodeEarth
SymbolEyes, Glasses
ConsortHyperion
ParentsGaia and Uranus
SiblingsHyperion, Themis, Mnemosyne, Rhea, Cronus, Oceanus, Tethys, Iapetus, Krios, Phoebe and Coeus
ChildrenHelios, Eos and Selene
In Greek mythology, Theia "goddess" or "divine" (sometimes written Thea or Thia), also called Euryphaessa "wide-shining," was a Titan. The name Theia alone means simply, "goddess"; Theia Euryphaessa (Θεία Εὐρυφάεσσα) brings overtones of extent (εὐρύς, eurys, "wide", root: εὐρυ-/εὐρε-) and brightness (φάος, phaos, "light", root: φαεσ-).
Earlier myths
Hesiod's Theogony gives her an equally primal origin, a daughter of Gaia (Earth) and Uranus (Sky).[251] Robert Graves also relates that later Theia is referred to as the cow-eyed Euryphaessa who gave birth to Helios in myths dating to Classical Antiquity.[252][253]
Later myths
Once paired in later myths with her Titan brother Hyperion as her husband, "mild-eyed Euryphaessa, the far-shining one" of the Homeric Hymn to Helios, was said to be the mother of Helios (the Sun), Selene (the Moon), and Eos (the Dawn).
Pindar praises Theia in his Fifth Isthmian ode:

Mother of the Sun, Theia of many names, for your sake men honor gold as more powerful than anything else; and through the value you bestow on them, o queen, ships contending on the sea and yoked teams of horses in swift-whirling contests become marvels.

She seems here a goddess of glittering in particular and of glory in general, but Pindar's allusion to her as "Theia of many names" is telling, since it suggests assimilation, referring not only to similar mother-of-the-sun goddesses such as Phoebe and Leto, but perhaps also to more universalizing mother-figures such as Rhea and Cybele.
Theia in the sciences
Theia's mythological role as the mother of the Moon goddess Selene is alluded to in the application of the name to a hypothetical planet which, according to the giant impact hypothesis, collided with the Earth, resulting in the Moon's creation.
Theia's alternate name Euryphaessa has been adopted for a species of Australian leafhoppers Dayus euryphaessa (Kirkaldy, 1907).
Hyperion (Ὑπερίων, "The High-One") was one of the 12 Titans of Greek mythology, the sons and daughters of Gaia, personification of the Earth, and Uranus (literally meaning 'the Sky'), which were later supplanted by the Olympians.[254][255] He was the brother of Cronus. He was also the lord of light, and the Titan of the east.[출처 필요]
He was referred to in early mythological writings as Helios Hyperion (Ἥλιος Ὑπερίων), 'Sun High-one'. In Homer's Odyssey, Hesiod's Theogony and the Homeric Hymn to Demeter, the Sun is once in each work called Hyperionides (Ὑπεριωνίδης) 'son of Hyperion', and Hesiod certainly imagines Hyperion as a separate being in other writings. In later Greek literature, Hyperion is always distinguished from Helios; the former was ascribed the characteristics of the 'God of Watchfulness, Wisdom and Light', while the latter became the physical incarnation of the Sun. Hyperion is an obscure figure in Greek culture and mythology, mainly appearing in lists of the twelve Titans:

Of Hyperion we are told that he was the first to understand, by diligent attention and observation, the movement of both the sun and the moon and the other stars, and the seasons as well, in that they are caused by these bodies, and to make these facts known to others; and that for this reason he was called the father of these bodies, since he had begotten, so to speak, the speculation about them and their nature.

— Diodorus Siculus (5.67.1)
There is little to no reference to Hyperion during the Titanomachy, the epic in which the Olympians battle the ruling Titans, or the Gigantomachy, in which Gaia attempts to avenge the Titans by enlisting the aid of the giants (Γίγαντες) that were imprisoned in Tartarus to facilitate the overthrow of the Olympians.
As the father of Helios, Hyperion was regarded as the "first principle" by Emperor Julian,[256] though his relevance in his notions of Theurgy is unknown.

크리오스와 에우리비아의 자녀들 - 크리오니데스(Krionides): 아스트라이오스(아들) · 팔라스(아들) · 페르세스(아들) 편집

[375] And Eurybia (에우리비아: 바다의 소여신, 폰토스와 가이아의 딸), bright goddess, was joined in love to Crius (크리오스: 티탄, 우라노스와 가이아의 아들, 후손들로 더 유명, 크리오스와 에우리비아의 세 아들: 아스트라이오스 · 팔라스 · 페르세스) and bare

  1. great Astraeus (아스트라이오스: 크리오니데스, 크리오스와 에우리비아의 아들, 황혼의 신), and
  2. Pallas (팔라스: 크리오니데스, 크리오스와 에우리비아의 아들), and
  3. Perses (페르세스: 크리오니데스, 크리오스와 에우리비아의 아들, 파괴의 신) who also was eminent among all men in wisdom.
In Greek mythology, Eurybia (Εὐρυβία, Εὐρυβίη), "who has a heart of flint within her",[257] was the consort to the Titan Crius and gave birth to Astraeus, Perses, and Pallas.[258] She was a minor sea goddess under the dominion of Poseidon. Her parents were Pontos[259] and Gaia.[260]
Thespius's daughter is also named Eurybia. She bore Heracles a son, Polylaus.
In Greek mythology, Crius, Kreios or Krios (Κρεῖος,[261] Κριός) was one of the Titans in the list given in Hesiod's Theogony, a son of Uranus and Gaia. The least individualized among them,[262] he was overthrown in the Titanomachy. M. L. West has suggested how Hesiod filled out the complement of Titans from the core group—adding three figures from the archaic tradition of Delphi, Koios, Phoibe, whose name Apollo assumed with the oracle, and Themis.[263] Among possible further interpolations among the Titans was Kreios, whose interest for Hesiod was as the father of Perses and grandfather of Hekate, for whom Hesiod was, according to West, an "enthusiastic evangelist".
Consorting with Eurybia, daughter of Earth (Gaia) and Sea (Pontus), he fathered Astraios and Pallas as well as Perses. The joining of Astraios with Eos, the Dawn, brought forth Eosphoros, the other Stars and the Winds.
Joined to fill out lists of Titans to form a total that made a match with the Twelve Olympians, Crius was inexorably involved in the ten-year-long[출처 필요] war between the Olympian gods and Titans, the Titanomachy, though without any specific part to play. When the war was lost, Crius was banished along with the others to the lower level of Hades called Tartarus. From his chthonic position in the Underworld, no classical association with Aries, the "Ram" of the zodiac, is ordinarily made.[출처 필요]
Aries is the first visible constellation in the sky at the spring season, marking the start of the new year in the ancient Greek calendar. This fact may have implied that Crius was the god of constellations, measuring the duration of the year while his brother Hyperion measures the days and months.
According to Pausanias, Crius might have been an indigenous deity of Euboea.[264]

아스트라이오스와 에오스의 자녀들: 제피로스(아들) · 보레아스(아들) · 노토스(아들) · 헤오스포로스(아들) 편집

[378] And Eos (에오스: 새벽의 여신, 테이아와 히페리온의 딸) bare to Astraeus (아스트라이오스: 크리오니데스, 크리오스와 에우리비아의 아들, 황혼의 신) the strong-hearted winds (아네모이: 4명의 바람의 남신, 아스트라이오스와 에오스의 4아들),

  1. brightening Zephyrus (제피로스: 아스트라이오스와 에오스의 아들, 봄의 서풍의 남신), and
  2. Boreas (보레아스: 아스트라이오스와 에오스의 아들, 겨울의 북풍의 남신), headlong in his course, and
  3. Notus (노토스: 아스트라이오스와 에오스의 아들, 여름의 남풍의 남신), -- a goddess mating in love with a god. And after these Erigenia[265] (에오스: 새벽의 여신, 테이아와 히페리온의 딸) bare
  4. the star Eosphorus (Dawn-bringer) (포스포로스 Light-Bringer, 헤오스포로스 Dawn-bringer: 아스트라이오스와 에오스의 아들, 금성의 남신), and
  5. the gleaming (빛나는, 환한) stars with which heaven is crowned.
In Greek mythology, Astraeus or Astraeos (Ἀστραῖος) was an astrological deity and the Titan-god of the dusk.
In Hesiod's Theogony and in the Bibliotheca, Astraeus is a second-generation Titan, descended from Crius and Eurybia.[266] However, Hyginus wrote that he was descended directly from Tartarus and Gaia, and referred to him as one of the Gigantes.
Appropriately, as god of the dusk, Astraeus married Eos, goddess of the dawn. Together as nightfall and daybreak they produced many children who are associated with what occurs in the sky during twilight.
They had many sons, the four Anemoi ("Winds"): Boreas, Notus, Eurus, and Zephyrus,[267] and the five Astra Planeta ("Wandering Stars", i.e. planets): Phainon (Saturn), Phaethon (Jupiter), Pyroeis (Mars), Eosphoros/Hesperos (Venus), and Stilbon (Mercury).[268] A few sources mention one daughter, Astraea[269] ("stars", fem. personification. Sometimes: "justice"), but most writers considered Astraea the child of Zeus and Themis.
He is also sometimes associated with Aeolus, the Keeper of the Winds, since winds often swell up around dusk.
A 2nd-century sculpture of the Moon-goddess Selene accompanied by perhaps Phosphorus and Hesperus: the corresponding Latin names are Luna, Lucifer and Vesper.
Stanisław Wyspiański: Eos, Phosphoros, Hesperos, Helios, black-coloured pencil drawing, The National Museum in Warsaw, 1897
Phosphorus (Greek Φωσφόρος Phōsphoros), a name meaning "Light-Bringer", is the Morning Star, the planet Venus in its morning appearance. Φαοσφόρος (Phaosphoros) and Φαεσφόρος (Phaesphoros) are forms of the same name in some Greek dialects.
Another Greek name for the Morning Star is Ἑωσφόρος (Heōsphoros), which means "Dawn-Bringer". The form Eosphorus is sometimes met in English, as if from Ἠωσφόρος (Ēōsphoros), which is not actually found in Greek literature,[270] but would be the form that Ἑωσφόρος would have in some dialects. As an adjective, the Greek word φωσφόρος is applied in the sense of "light-bringing" to, for instance, the dawn, the god Dionysos, pine torches, the day; and in the sense of "torch-bearing" as an epithet of several god and goddesses, especially Hecate but also of Artemis/Diana and Hephaestus.[271]
The Latin word lucifer, corresponding to Greek φωσφόρος, was used as a name for the morning star and thus appeared in the Vulgate translation of the Hebrew word הֵילֵל (helel) - meaning Venus as the brilliant, bright or shining one - in Isaiah 14:12, where the Septuagint Greek version uses, not φωσφόρος, but ἑωσφόρος. As a translation of the same Hebrew word the King James Version gave "Lucifer", a name often understood as a reference to Satan. Modern translations of the same passage render the Hebrew word instead as "morning star", "daystar", "shining one" or "shining star". In Revelation 22:16, Jesus is referred to as the morning star, but not as lucifer in Latin, nor as φωσφόρος in the original Greek text, which instead has ὁ ἀστὴρ ὁ λαμπρὸς ὁ πρωϊνός, literally: the star the bright of the morning. In the Vulgate Latin text of 2 Peter 1:19 the word lucifer is used of the morning star in the phrase "until the day dawns and the morning star rises in your hearts", the corresponding Greek word being φωσφόρος.
Venus
The morning star is an appearance of the planet Venus, an inferior planet, meaning that its orbit lies between that of the Earth and the Sun. Depending on the orbital locations of both Venus and Earth, it can be seen in the eastern morning sky for an hour or so before the Sun rises and dims it, or in the western evening sky for an hour or so after the Sun sets, when Venus itself then sets. It is the brightest object in the sky after the Sun and the Moon, outshining the planets Saturn and Jupiter but, while these rise high in the sky, Venus never does. This may lie behind myths about deities associated with the morning star proudly striving for the highest place among the gods and being cast down.[272]
Mythology
Hesperus as Personification of the Evening by Anton Raphael Mengs, Palacete de la Moncloa, Madrid, 1765
In Greek mythology, Hesiod calls Phosphorus a son of Astraeus and Eos,[273] but other say of Cephalus and Eos, or of Atlas.[274]
The Latin poet Ovid, speaking of Phosphorus and Hesperus (the Evening Star, the evening appearance of the planet Venus) as identical, makes him the father of Daedalion.[275] Ovid also makes him the father of Ceyx,[276] while the Latin grammarian Servius makes him the father of the Hesperides or of Hesperis[274]
While at an early stage the Morning Star (called Phosphorus and other names) and the Evening Star (referred to by names such as Hesperus) were thought of as two celestial objects, the Greeks accepted that the two were the same, but they seem to have continued to treat the two mythological entities as distinct. Halbertal and Margalit interpret this as indicating that they did not identify the star with the god or gods of mythology "embodied" in the star.[277]
Frege's Puzzle
In the philosophy of language, "Hesperus is Phosphorus" is a famous sentence in relation to the semantics of proper names. Gottlob Frege used the terms "the evening star" (der Abendstern) and "the morning star" (der Morgenstern) to illustrate his distinction between sense and reference, and subsequent philosophers changed the example to "Hesperus is Phosphorus" so that it utilized proper names. Saul Kripke used the sentence to demonstrate that the knowledge of something necessary (in this case the identity of Hesperus and Phosphorus) could be discoverable rather than known a priori.
Latin literature
The Latin word corresponding to Greek "Phosphorus" is "Lucifer". It is used in its astronomical sense both in prose[278] and poetry.[279] Poets sometimes personify the star, placing it in a mythological context.[280]

팔라스와 스틱스의 자녀들 - 스틱티데스(Styktides): 젤로스(아들) · 니케(딸) · 크라토스(아들) · 비아(딸) 편집

[383] And Styx (스틱스: 오케아노스와 테티스의 딸, 강의 여신, 세상과 지하세계의 경계에 흐르는 강) the daughter of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) was joined to Pallas (팔라스: 크리오니데스, 크리오스와 에우리비아의 아들) and bare

  1. Zelus (Emulation) (젤로스: 스틱티데스(Styktides), 팔라스와 스틱스의 아들, 열정 · 열심 · 경쟁의 남신) and
  2. trim-ankled Nike (Victory) (니케: 스틱티데스(Styktides), 팔라스와 스틱스의 딸, 정복과 승리의 여신) in the house. Also she (스틱스) brought forth
  3. Cratos (Strength) (크라토스: 스틱티데스(Styktides), 팔라스와 스틱스의 아들, 강함과 파워의 남신) and
  4. Bia (Force) (비아: 스틱티데스(Styktides), 팔라스와 스틱스의 딸, 힘의 여신), wonderful children.

These have no house apart from Zeus, nor any dwelling nor path except that wherein God leads them, but they dwell always with Zeus the loud-thunderer. For so did Styx (스틱스: 오케아노스와 테티스의 딸, 강의 여신, 세상과 지하세계의 경계에 흐르는 강) the deathless daughter of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) plan on that day when the Olympian Lightener called all the deathless gods to great Olympus, and said that whosoever of the gods would fight with him against the Titans (티탄), he would not cast him out from his rights, but each should have the office which he had before amongst the deathless gods. And he declared that he who was without office and rights as is just. So deathless Styx (스틱스: 오케아노스와 테티스의 딸, 강의 여신, 저승에 흐르는 강) came first to Olympus with her children through the wit (지혜) of her dear father (오케아노스). And Zeus honoured her, and gave her very great gifts, for her he appointed to be the great oath of the gods, and her children to live with him always. And as he promised, so he performed fully unto them all. But he himself mightily reigns and rules.

Etching of G. Doré
The Styx (/stɪks/; Στύξ [stýkʰs]) is a river in Greek mythology that formed the boundary between Earth and the Underworld (often called Hades which is also the name of this domain's ruler). The rivers Styx, Phlegethon, Acheron, and Cocytus all converge at the center of the underworld on a great marsh, which is also sometimes called the Styx. The important rivers of the underworld are Lethe, Eridanos, and Alpheus.
The gods were bound by the Styx and swore oaths on it. The reason for this is during the Titan war, Styx, the goddess of the river Styx, sided with Zeus. After the war, Zeus promised every oath be sworn upon her.[281] Zeus swore to give Semele whatever she wanted and was then obliged to follow through when he realized to his horror that her request would lead to her death. Helios similarly promised his son Phaëton whatever he desired, also resulting in the boy's death. According to some versions, Styx had miraculous powers and could make someone invulnerable. According to one tradition, Achilles was dipped in it in his childhood, acquiring invulnerability, with exception of his heel, by which his mother held him. This is the source of the expression Achilles' heel, a metaphor for a vulnerable spot.
Styx was primarily a feature in the afterworld of Greek mythology, and similar to the Christian area of Hell in texts such as The Divine Comedy and "Paradise Lost". The ferryman Charon is believed to have transported the souls of the newly dead across this river into the underworld, though in the original Greek and Roman sources, as well as in Dante, it was the river Acheron that Charon plied. Dante put Phlegyas over the Styx and made it the fifth circle of Hell, where the wrathful and sullen are punished by being drowned in the muddy waters for eternity, with the wrathful fighting each other.
In ancient times some believed that placing a coin in the mouth[282] of the deceased would help pay the toll for the ferry to help cross the Acheron river which would lead one to the entrance of the underworld. If some could not pay the fee it was said that they would never be able to cross the river. This ritual was performed by the relatives.
The variant spelling Stix was sometimes used in translations of Classical Greek before the 20th century.[283] By synecdoche, the adjective stygian (/ˈstɪiən/) came to refer to anything dark, dismal, and murky.
Goddess
Styx was also the name of the daughter of Oceanus and Tethys. She was wife to Pallas and bore him Zelus, Nike, Kratos and Bia (and sometimes Eos). Styx supported Zeus in the Titanomachy where she was the first to rush to his aid. For this reason her name was given the honor of being a binding oath for the gods.
Nymph
Popular culture and science
As of 2 July 2013, Styx officially became the name of one of Pluto's moons.[284] The other moons (Charon, Nix, Hydra, and Kerberos) also have names from Greco-Roman mythology.
Pallas (Πάλλας) is a Titan, killed by Athena in the contest to fight for Zeus. Most sources indicate that he was the son of Crius and Eurybia, the brother of Astraeus and Perses, and the husband of Styx. He was the father of Zelus, Nike, Kratos, and Bia.[285] In addition, he has been named as the father of Scylla, Fontes, and Lacus.[286] Alternatively, he was the son of Megamedes, and father of Selene,[287] and is also recorded as the father of Eos.[288]
Pallas' name derives from the Greek word pallō (πάλλω) which means "to brandish (a spear)".[출처 필요] This indicates that Pallas was perhaps the god of warcraft, considering that his name was also taken up by Athena.[출처 필요] The city Pellene, in Achaea, was named after Pallas.[289]
In Greek mythology, Zelus (Greek: Ζῆλος, zeal) was the son of Pallas and Styx.[290] Zelus and siblings Nike (victory), Kratos (strength) and Bia (force) were winged[출처 필요] enforcers who stood in attendance at Zeus' throne and formed part of his retinue.[291]
Zelus personifies dedication, emulation, eager rivalry, envy, jealousy, and zeal. The English word "zeal" is derived from his name.
Zelos may have also been identified with Agon, and was closely connected with Eris.
Nike
Stone carving of the goddess Nike at the ruins of the ancient Greek city of Ephesus
Goddess of victory
AbodeMount Olympus
ParentsPallas and Styx
SiblingsKratos, Bia, Zelus
Roman equivalentVictoria
Greek deities
series
Primordial deities
Titans and Olympians
Aquatic deities
Chthonic deities
Other deities
Personified concepts
In Greek mythology, Nike (Νίκη, "Victory", pronounced [nǐːkɛː]) was a goddess who personified victory, also known as the Winged Goddess of Victory. The Roman equivalent was Victoria. Depending upon the time of various myths, she was described as the daughter of Pallas (Titan) and Styx (Water),[292][293] and the sister of Kratos (Strength), Bia (Force), and Zelus (Zeal).[292]
Statuette of goddess Nike found in Vani, Georgia.
Nike and her siblings were close companions of Zeus, the dominant deity of the Greek pantheon. According to classical (later) myth, Styx brought them to Zeus when the god was assembling allies for the Titan War against the older deities. Nike assumed the role of the divine charioteer, a role in which she often is portrayed in Classical Greek art. Nike flew around battlefields rewarding the victors with glory and fame.
Nike is seen with wings in most statues and paintings. Most other winged deities in the Greek pantheon had shed their wings by Classical times. Nike is the goddess of strength, speed, and victory. Nike was a very close acquaintance of Athena, and is thought to have stood in Athena's outstretched hand in the statue of Athena located in the Parthenon.[294] Nike is one of the most commonly portrayed figures on Greek coins.[295]
Names stemming from Nike include among others: Nikolaos, Nicholas, Nicola, Nick, Nicolai, Nikolai, Nicolae, Nils, Klaas, Nicole, Ike, Niki, Nikita, Nika, Niketas, and Nico.
In Greek mythology, Kratos or Cratus (Ancient Greek: Κράτος, English translation: "power") is the son of Pallas and Styx and the personification of strength and power.[296][297] Kratos and his siblings—Nike ("victory"), Bia ("force"), and Zelus ("zeal")—are the winged enforcers (sky tides) of the Olympian God Zeus. He makes an appearance in Aeschylus's Prometheus Bound, in which he is one of the trio that binds the titular Titan, the other two being Hephaestus and Bia.[298]
In Greek mythology, Bia was the personification of force, daughter of Pallas and Styx, and sister of Nike, Kratos, and Zelus.[299]
She and her siblings were constant companions of Zeus.[300] They achieved this honour after supporting Zeus in the war of the Titans along with their mother.[301] Bia is one of the characters named in the Greek tragedy Prometheus Bound, written by Aeschylus, where Hephaestus is compelled by the gods to bind Prometheus after he was caught stealing fire and offering the gift to mortals.

코이오스와 포이베의 자녀들 - 코이오니데스(Koionides): 레토(딸) · 아스테리아(딸) 편집

[404] Again, Phoebe (포이베: 티탄, 우라노스와 가이아의 딸, '밝게 빛나는, radiant, bright, prophetic') came to the desired embrace of Coeus (코이오스: 티탄, 우라노스와 가이아의 아들, 후손들로 더 유명, 코이오스와 포이베의 자녀: 레토 · 아스테리아). Then the goddess through the love of the god conceived and brought forth

  1. dark-gowned Leto (레토: 코이오니데스(Koionides), 코이오스와 포이베의 딸, 제우스와의 사이에서 아폴론과 아르테미스를 낳음), always mild, kind to men and to the deathless gods, mild from the beginning, gentlest in all Olympus. Also she (포이베) bare
  2. Asteria (아스테리아: 코이오니데스(Koionides), 코이오스와 포이베의 딸, 페르세스와의 사이에서 헤카테를 낳음) of happy name, whom Perses (페르세스: 크리오니데스, 크리오스와 에우리비아의 아들, 파괴의 신) once led to his great house to be called his dear wife.
Leto
The Rape of Leto by Tityos c. 515 BC. From Vulci. Leto is third from left.
Abodeisland of Delos
ConsortZeus
ParentsCoeus and Phoebe
SiblingsAsteria
ChildrenApollo, and Artemis
Roman equivalentLatona
In Greek mythology, Leto (Greek: Λητώ, Lētṓ; Λατώ, Lātṓ in Dorian Greek, etymology and meaning disputed) is a daughter of the Titans Coeus and Phoebe and the sister of Asteria.[302] The island of Kos is claimed as her birthplace.[303] In the Olympian scheme, Zeus is the father of her twins,[304] Apollo and Artemis, the Letoides, which Leto conceived after her hidden beauty accidentally caught the eyes of Zeus. Classical Greek myths record little about Leto other than her pregnancy and her search for a place where she could give birth to Apollo and Artemis, since Hera in her jealousy had caused all lands to shun her. Finally, she finds an island that isn't attached to the ocean floor so it isn't considered land and she can give birth.[305] This is her one active mythic role: once Apollo and Artemis are grown, Leto withdraws, to remain a dim[306] and benevolent matronly figure upon Olympus, her part already played. In Roman mythology, Leto's equivalent is Latona, a Latinization of her name, influenced by Etruscan Letun.[307]
In Crete, at the city of Dreros, Spyridon Marinatos uncovered an eighth-century post-Minoan hearth house temple in which there were found three unique figures of Apollo, Artemis and Leto made of brass sheeting hammered over a shaped core (sphyrelata).[308] Walter Burkert notes[309] that in Phaistos she appears in connection with an initiation cult.
Leto was identified from the fourth century onwards with the principal local mother goddess of Anatolian Lycia, as the region became Hellenized.[310] In Greek inscriptions, the Letoides are referred to as the "national gods" of the country.[311] Her sanctuary, the Letoon near Xanthos predated Hellenic influence in the region, however,[312] and united the Lycian confederacy of city-states. The Hellenes of Kos also claimed Leto as their own. Another sanctuary, more recently identified, was at Oenoanda in the north of Lycia.[313] There was, of course, a further Letoon at Delos.
Leto's primal nature may be deduced from the natures of her father and mother, who may have been Titans of the sun and moon.[출처 필요] Her Titan father is called "Coeus," and though Herbert Jennings Rose considers his name and nature uncertain,[314] he is in one Roman source given the name Polus,[315] which may relate him to the sphere of heaven from pole to pole.[출처 필요] The name of Leto's mother, "Phoebe" (Φοίβη — literally "pure, bright"), is identical to the epithet of her son Apollo, Φοῖβος Ἀπόλλων, throughout Homer.
Asteria and Phoebe on the Pergamon Altar.
In Greek mythology, Asteria (Ἀστερία, "of the stars, starry one") was a name attributed to the following eleven individuals: the daughter of Coeus, an Amazon woman, Heliad, Danaid, Alkyonides, the Consort of Phocus, the consort of Bellerophon, the daughter of Coronus, the daughter of Teucer, an Athenian maiden, and a character in the opera "Telemaco." Each of these is detailed below.
Daughter of Coeus
Asteria was the daughter of the Titans Coeus and Phoebe and sister of Leto.[316] According to Hesiod, by Perses she had a daughter Hecate.[317]
The Titan goddess of nocturnal oracles and falling stars, Asteria flung herself into the Aegean Sea in the form of a quail in order to escape the advances of Zeus. She became the "quail island" of Ortygia.[318] which became identified with Delos, which was the only piece of earth to give refuge to the fugitive Leto when, pregnant with Zeus's children, she was pursued by vengeful Hera.[319]
Amazon
Asteria was the ninth Amazon killed by Heracles when he came for Hippolyte's girdle.[320]
Heliad
Asteria or Astris was a daughter of Helios and Clymene or Ceto, one of the Heliades. She married the river god Hydaspes (the modern Jhelum River) and became mother of Deriades, king in India.
Danaid
Asteria was one of the Danaids, daughters of Danaus who, with one exception, murdered their husbands on their wedding nights. She was, briefly, the bride of Chaetus.[321]
Alkyonides
Asteria was one of the Alkyonides. Along with her sisters, she flung herself into the sea and was transformed into a kingfisher.[322]
Consort of Phocus
Asteria[323] or Asterodia[324] was the mother of Crisus and Panopeus by Phocus.
Consort of Bellerophon
Asteria, daughter of Hydeus, was the mother of Hydissos by Bellerophon. Her son is known for having founded a city in Caria which was named after him.[325]
Daughter of Coronus
Asteria, daughter of Coronus, and Apollo were possible parents of the seer Idmon.[326]
Daughter of Teucer
The daughter of Teucer and Eune of Cyprus also bore the name Asteria.[327]
Athenian maiden
Asteria was one of the would-be sacrificial victims of Minotaur, portrayed in a vase painting.[328]
In Gluck opera
Christoph Willibald Gluck gave the name Asteria to one of the characters in his 1765 opera "Telemaco", though the name did not appear in Homer's Odyssey on which the opera was based.

410~452행: 헤카테의 찬가 - 헤카테의 능력 및 영향력 편집

HYMN TO HECATE

헤카테: 페르세스와 아스테리아의 딸 - 유일한 자녀 편집

[410] And she (아스테리아) conceived and bare

  1. Hecate (헤카테: 페르세스와 아스테리아의 딸, Cosmic World Soul, Moon, magic, witchcraft, sorcery) whom Zeus the son of Cronos (크로노스: 티탄, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친) honoured above all.

He (제우스) gave her (헤카테) splendid gifts, to have a share of the earth and the unfruitful sea. She (헤카테) received honour also in starry heaven, and is honoured exceedingly by the deathless gods. For to this day, whenever any one of men on earth offers rich sacrifices and prays for favour according to custom, he calls upon Hecate (헤카테: 페르세스와 아스테리아의 딸, Cosmic World Soul, Moon, magic, witchcraft, sorcery). Great honour comes full easily to him whose prayers the goddess (헤카테) receives favourably, and she bestows wealth upon him; for the power surely is with her. For as many as were born of Earth (가이아: 대지의 여신, 대자연) and Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) amongst all these she has her due portion. The son of Cronos (즉, 제우스) did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea. Also, because she is an only child, the goddess receives not less honour, but much more still, for Zeus honours her. Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people. And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will. Good is she also when men contend at the games, for there too the goddess is with them and profits them: and he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his parents. And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hecate (헤카테: 페르세스와 아스테리아의 딸, Cosmic World Soul, Moon, magic, witchcraft, sorcery) and the loud-crashing Earth-Shaker, easily the glorious goddess gives great catch, and easily she takes it away as soon as seen, if so she will. She is good in the byre (외양간, 우사) with Hermes to increase the stock. The droves (무리) of kine (암소, 소) and wide herds of goats and flocks of fleecy (양털 같은, 푹신한) sheep, if she will, she increases from a few, or makes many to be less. So, then. albeit (비록 …일지라도) her mother's (아스테리아) only child,[329] she is honoured amongst all the deathless gods. And the son of Cronos made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So from the beginning she is a nurse of the young, and these are her honours.

Mythology
Hecate, Greek goddess of the crossroads; drawing by Stéphane Mallarmé in Les Dieux Antiques, nouvelle mythologie illustrée in Paris, 1880
Hecate has been characterized as a pre-Olympian chthonic goddess. She appears in the Homeric Hymn to Demeter and in Hesiod's Theogony, where she is promoted strongly as a great goddess. The place of origin of her following is uncertain, but it is thought that she had popular followings in Thrace.[330] Her most important sanctuary was Lagina, a theocratic city-state in which the goddess was served by eunuchs.[330] Lagina, where the famous temple of Hecate drew great festal assemblies every year, lay close to the originally Macedonian colony of Stratonikeia, where she was the city's patroness.[331] In Thrace she played a role similar to that of lesser-Hermes, namely a governess of liminal regions (particularly gates) and the wilderness.
The first literature mentioning Hecate is the Theogony by Hesiod:
[...] Hecate whom Zeus the son of Cronos honored above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. She received honor also in starry heaven, and is honored exceedingly by the deathless gods. For to this day, whenever any one of men on earth offers rich sacrifices and prays for favor according to custom, he calls upon Hecate. Great honor comes full easily to him whose prayers the goddess receives favorably, and she bestows wealth upon him; for the power surely is with her. For as many as were born of Earth and Ocean amongst all these she has her due portion. The son of Cronos did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea.[332]
According to Hesiod, she held sway over many things:
Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people. And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will. Good is she also when men contend at the games, for there too the goddess is with them and profits them: and he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his parents. And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hecate and the loud-crashing Earth-Shaker, easily the glorious goddess gives great catch, and easily she takes it away as soon as seen, if so she will. She is good in the byre with Hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from a few, or makes many to be less. So, then, albeit her mother's only child, she is honored amongst all the deathless gods. And the son of Cronos made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So from the beginning she is a nurse of the young, and these are her honours.[332]
Hesiod emphasizes that Hecate was an only child, the daughter of Perses and Asteria, a star-goddess who was the sister of Leto (the mother of Artemis and Apollo). Grandmother of the three cousins was Phoebe the ancient Titaness who personified the moon.
Hesiod's inclusion and praise of Hecate in the Theogony has been troublesome for scholars, in that he seems to hold her in high regard, while the testimony of other writers, and surviving evidence, suggests that this may have been exceptional. One theory is that Hesiod's original village had a substantial Hecate following and that his inclusion of her in the Theogony was a way of adding to her prestige by spreading word of her among his readers.[333] Another theory is that Hekate was mainly a household god and humble household worship could have been more pervasive and yet not mentioned as much as temple worship.[334] In Athens Hecate, along with Zeus, Hermes, Hestia, and Apollo, were very important in daily life as they were the main gods of the household.[335] However, it is clear that the special position given to Hecate by Zeus is upheld throughout her history by depictions found on coins depicting Hecate on the hand of Zeus [336] as highlighted in more recent research presented by d'Este and Rankine.[337]
Hecate possibly originated among the Carians of Anatolia,[330] the region where most theophoric names invoking Hecate, such as Hecataeus or Hecatomnus, the father of Mausolus, are attested,[338] and where Hecate remained a Great Goddess into historical times, at her unrivalled[339] cult site in Lagina. While many researchers favor the idea that she has Anatolian origins, it has been argued that "Hecate must have been a Greek goddess."[340] The monuments to Hecate in Phrygia and Caria are numerous but of late date.[341]
Hecate by Richard Cosway
Triple Hecate
If Hecate's cult spread from Anatolia into Greece, it is possible it presented a conflict, as her role was already filled by other more prominent deities in the Greek pantheon, above all by Artemis and Selene. This line of reasoning lies behind the widely accepted hypothesis that she was a foreign deity who was incorporated into the Greek pantheon. Other than in the Theogony, the Greek sources do not offer a consistent story of her parentage, or of her relations in the Greek pantheon: sometimes Hecate is related as a Titaness, and a mighty helper and protector of humans. Her continued presence was explained by asserting that, because she was the only Titan who aided Zeus in the battle of gods and Titans, she was not banished into the underworld realms after their defeat by the Olympians.[출처 필요]
One surviving group of stories suggests how Hecate might have come to be incorporated into the Greek pantheon without affecting the privileged position of Artemis.[333] Here, Hecate is a mortal priestess often associated with Iphigeneia. She scorns and insults Artemis, who in retribution eventually brings about the mortal's suicide. There was an area sacred to Hecate in the precincts of the Temple of Artemis at Ephesus, where the priests, megabyzi, officiated.[342]
Hecate also came to be associated with ghosts, infernal spirits, the dead and sorcery. Shrines to Hecate were placed at doorways to both homes and cities with the belief that it would protect from restless dead and other spirits. Likewise, shrines to Hecate at three way crossroads were created where food offerings were left at the new moon to protect those who did so from spirits and other evils.[343]
One interesting passage exists suggesting that the word "jinx" might have originated in a cult object associated with Hecate. "The Byzantine polymath Michael Psellus [...] speaks of a bullroarer, consisting of a golden sphere, decorated throughout with symbols and whirled on an oxhide thong. He adds that such an instrument is called a iunx (hence "jinx"), but as for the significance says only that it is ineffable and that the ritual is sacred to Hecate."[344]
Hecate is the primary feminine figure in the Chaldean Oracles (2nd-3rd century CE),[345] where she is associated in fragment 194 with a strophalos (usually translated as a spinning top, or wheel, used in magic) "Labour thou around the Strophalos of Hecate."[346] This appears to refer to a variant of the device mentioned by Psellus.[347]
Variations in interpretations of Hecate's role or roles can be traced in 5th-century Athens. In two fragments of Aeschylus she appears as a great goddess. In Sophocles and Euripides she is characterized as the mistress of witchcraft and the Keres.
In the Homeric Hymn to Demeter, Hecate is called the "tender-hearted", a euphemism perhaps intended to emphasize her concern with the disappearance of Persephone, when she assisted Demeter with her search for Persephone following her abduction by Hades, suggesting that Demeter should speak to the god of the sun, Helios. Subsequently she became Persephone's companion on her yearly journey to and from the realms of Hades. Because of this association, Hecate was one of the chief goddesses of the Eleusinian Mysteries, alongside Demeter and Persephone.[348]
The modern understanding of Hecate has been strongly influenced by syncretic Hellenistic interpretations. Many of the attributes she was assigned in this period appear to have an older basis. For example, in the magical papyri of Ptolemaic Egypt, she is called the 'she-dog' or 'bitch', and her presence is signified by the barking of dogs. In late imagery she also has two ghostly dogs as servants by her side. However, her association with dogs predates the conquests of Alexander the Great and the emergence of the Hellenistic world. When Philip II laid siege to Byzantium she had already been associated with dogs for some time; the light in the sky and the barking of dogs that warned the citizens of a night time attack, saving the city, were attributed to Hecate Lampadephoros (the tale is preserved in the Suda). In gratitude the Byzantines erected a statue in her honor.[349]
As a virgin goddess, she remained unmarried and had no regular consort, though some traditions named her as the mother of Scylla.[350]
Although associated with other moon goddesses such as Selene, she ruled over three kingdoms; the earth, the sea, and the sky. She had the power to create or hold back storms, which influenced her patronage of shepherds and sailors.[351]
Hecate
The Hecate Chiaramonti, a Roman sculpture of triple Hecate, after a Hellenistic original (Museo Chiaramonti, Vatican Museums)
AbodeUnderworld
SymbolPaired torches, dogs and keys, and dagger
ParentsPerses and Asteria
Roman equivalentTrivia
Hecate or Hekate (/ˈhɛkət/; ancient Greek Ἑκάτη, Hekátē; /ˈhɛkət/) is an ancient goddess, most often shown holding two torches or a key[348] and in later periods depicted in triple form. She is variously associated with crossroads, entrance-ways, fire, light, the Moon, magic, witchcraft, knowledge of herbs and poisonous plants, necromancy, and sorcery.[352][353] She has rulership over earth, sea and sky, as well as a more universal role as Saviour (Soteira), Mother of Angels and the Cosmic World Soul.[354][355] She was one of the main deities worshiped in Athenian households as a protective goddess and one who bestowed prosperity and daily blessings on the family.[356]
Hecate may have originated among the Carians of Anatolia, where variants of her name are found as names given to children. William Berg observes, "Since children are not called after spooks, it is safe to assume that Carian theophoric names involving hekat- refer to a major deity free from the dark and unsavoury ties to the underworld and to witchcraft associated with the Hecate of classical Athens."[357] She also closely parallels the Roman goddess Trivia, with whom she was identified in Rome.
Today Hecate is worshipped by people who have reconstructed and revived the indigenous religions of Greece, such as Hellenic polytheist groups like Hellenion and YSEE.[358]
Hecate is also one of the "patron" goddesses of many Wiccans, who in some traditions identify her with the Triple Goddess' aspect of the "Crone". In other circles Wiccan witches associate her with the "Maiden", or the "Mother" aspects as well, for Hecate has three faces, or phases. Her role as a tripartite goddess, which many modern-day Wiccans associate with the concept of "the Maiden, the Mother and the Crone",[359] was made popular in modern times by writers such as Robert Graves in The White Goddess, and many others, such as the 20th century occultist and author, Aleister Crowley. Historical depictions and descriptions show her facing in three different directions, a clear and precise reference to the tripartite nature of this ancient Goddess; the later Greek Magical Papyri sometimes refer to her as also having the heads of animals, and this can be seen as a reference to her aspect of Motherhood; in this portrayal she is known as "Mistress of Animals".
Etymology, spelling, and pronunciation
Hecate is the transcription from the Latin, whereas Hekate is the transcription from the Greek. Both refer to the same goddess.
Notable proposed etymologies for the name Hecate are:
  • From the Greek word for 'will'.[360]
  • From Greek Ἑκάτη [Hekátē], feminine equivalent of Ἑκατός Hekatos, obscure epithet of Apollo.[361] This has been translated as "she that operates from afar", "she that removes or drives off",[362] "the far reaching one" or "the far-darter".[363]
  • From the Egyptian goddess of childbirth, Heqet.[364] has been suggested, but evidence for this is lacking.
Arthur Golding's 1567 translation of Ovid's Metamorphoses refers to "triple Hecat"[365] and this spelling without the final E later appears in plays of the Elizabethan-Jacobean period.[366] Noah Webster in 1866 particularly credits the influence of Shakespeare for the then-predominant pronunciation of "Hecate" without the final E.[367]
Representations
Statuette of Triple-bodied Hekate. Pen, ink and light brown and grey wash.
The earliest Greek depictions of Hecate are single faced, not three-formed. Farnell states: "The evidence of the monuments as to the character and significance of Hecate is almost as full as that of the literature. But it is only in the later period that they come to express her manifold and mystic nature."[368]
The earliest known monument is a small terracotta found in Athens, with a dedication to Hecate, in writing of the style of the 6th century. The goddess is seated on a throne with a chaplet bound round her head; she is altogether without attributes and character, and the only value of this work, which is evidently of quite a general type and gets a special reference and name merely from the inscription, is that it proves the single shape to be her earlier form, and her recognition at Athens to be earlier than the Persian invasion.[368]
Triple Hecate and the Charites, Attic, 3rd century BCE (Glyptothek, Munich)
The 2nd-century travel writer Pausanias stated that Hecate was first depicted in triplicate by the sculptor Alkamenes in the Greek Classical period of the late 5th century BCE [353] which was placed before the temple of the Wingless Nike in Athens. Greek anthropomorphic conventions of art resisted representing her with three faces: a votive sculpture from Attica of the 3rd century BCE (illustration, left), shows three single images against a column; round the column of Hecate dance the Charites. Some classical portrayals show her as a triplicate goddess holding a torch, a key, serpents, daggers and numerous other items.[369] Depictions of both a single form Hekate and triple formed, as well as occasional four headed descriptions continued throughout her history.
In Egyptian-inspired Greek esoteric writings connected with Hermes Trismegistus, and in magical papyri of Late Antiquity she is described as having three heads: one dog, one serpent, and one horse. In other representations her animal heads include those of a cow and a boar.[370] Hecate's triplicity is elsewhere expressed in a more Hellenic fashion in the vast frieze of the great Pergamon Altar, now in Berlin, wherein she is shown with three bodies, taking part in the battle with the Titans. In the Argolid, near the shrine of the Dioscuri, Pausanias saw the temple of Hecate opposite the sanctuary of Eileithyia; He reported the image to be the work of Scopas, stating further, "This one is of stone, while the bronze images opposite, also of Hecate, were made respectively by Polycleitus and his brother Naucydes, son of Mothon." (Description of Greece 2.22.7)
A 4th century BCE marble relief from Crannon in Thessaly was dedicated by a race-horse owner.[371] It shows Hecate, with a hound beside her, placing a wreath on the head of a mare. She is commonly attended by a dog or dogs, and the most common form of offering was to leave meat at a crossroads. Images of her attended by a dog [372] are also found at times when she is shown as in her role as mother goddess with child, and when she is depicted alongside the god Hermes and the goddess Kybele in reliefs.[373]
In the Argonautica, a 3rd-century BCE Alexandrian epic based on early material,[374] Jason placates Hecate in a ritual prescribed by Medea, her priestess: bathed at midnight in a stream of flowing water, and dressed in dark robes, Jason is to dig a round pit and over it cut the throat of a ewe, sacrificing it and then burning it whole on a pyre next to the pit as a holocaust. He is told to sweeten the offering with a libation of honey, then to retreat from the site without looking back, even if he hears the sound of footsteps or barking dogs.[375] All these elements betoken the rites owed to a chthonic deity.

올림포스 신들의 탄생·성장과 티탄족의 종말 편집

453~500행: 제우스 남매들의 탄생 - 크로노스와 레아의 자녀 편집

CHILDREN OF CRONUS

[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,

  1. Hestia (헤스티아: 테오이 올림피오이, 크로노스와 레아의 딸, 화덕 · 가정 · 가정의 질서의 여신),[376]
  2. Demeter (데메테르: 도데카테온, 올림포스 12신, 크로노스와 레아의 딸, 곡물과 수확의 여신), and
  3. gold-shod Hera (헤라: 도데카테온, 올림포스 12신, 크로노스와 레아의 딸, 제우스의 누이이자 부인) and
  4. strong Hades (하데스: 테오이 크토니오이, 크로노스와 레아의 아들, 죽음과 지하세계의 남신), pitiless in heart, who dwells under the earth, and
  5. the loud-crashing Earth-Shaker (포세이돈: 도데카테온, 올림포스 12신, 바다 · 지진 · 돌풍의 남신), and
  6. 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.
Rhea
Rhea presenting Cronus the stone wrapped in cloth.
ConsortCronus
ParentsUranus and Gaia
SiblingsThe Hekatonchires, The Cyclopes, Oceanus, Coeus, Crius, Hyperion, Iapetus, Theia, Themis, Mnemosyne, Phoebe, Tethys, Cronus, and The Gigantes
ChildrenPoseidon, Hades, Demeter, Hestia, Hera, Zeus
Rhea (or Cybele), after a marble, 1888.
Rhea (/ˈrə/; Ῥέα) was the Titaness daughter of the sky god Uranus and the earth goddess Gaia, in Greek mythology. In early traditions, she was known as "the mother of gods" and was therefore strongly associated with Gaia and Cybele, who had similar functions. The classical Greeks saw her as the mother of the Olympian gods and goddesses, but not as an Olympian goddess in her own right. The Romans identified her with Magna Mater (their form of Cybele), and the Goddess Ops.
Poseidon
Poseidon from Milos, 2nd century BC (National Archaeological Museum of Athens)
God of the sea, earthquakes, storms, and horses
AbodeSea
SymbolTrident, Fish, Dolphin, Horse and Bull
ConsortAmphitrite
ParentsCronus and Rhea
SiblingsHades, Demeter, Hestia, Hera, Zeus
ChildrenTheseus, Triton, Polyphemus, Belus, Agenor, Neleus, Atlas
Roman equivalentNeptune
Poseidon or Posidon (Greek: Ποσειδῶν, gen: Ποσειδῶνος) is one of the twelve Olympian deities of the pantheon in Greek mythology. His main domain is the ocean, and he is called the "God of the Sea". Additionally, he is referred to as "Earth-Shaker"[377] due to his role in causing earthquakes, and has been called the "tamer of horses".[378] He is usually depicted as an older male with curly hair and beard.
The name of the sea-god Nethuns in Etruscan was adopted in Latin for Neptune in Roman mythology; both were sea gods analogous to Poseidon. Linear B tablets show that Poseidon was venerated at Pylos and Thebes in pre-Olympian Bronze Age Greece as a chief deity, but he was integrated into the Olympian gods as the brother of Zeus and Hades.[378] According to some folklore, he was saved by his mother Rhea, who concealed him among a flock of lambs and pretended to have given birth to a colt, which was devoured by Cronos.[379]
There is a Homeric hymn to Poseidon, who was the protector of many Hellenic cities, although he lost the contest for Athens to Athena. According to the references from Plato in his dialogue Timaeus and Critias, the island of Atlantis was the chosen domain of Poseidon.[380][381] [382][383]

크로노스가 자식들을 삼킴 편집

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.[384] 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').

Myths and genealogy from Rhea
Cronus sired six children by Rhea: Hestia, Hades, Demeter, Poseidon, Hera and Zeus in that order, but swallowed them all as soon as they were born except Zeus, since Cronus had learned from Gaia and Uranus that he was destined to be overcome by his own child as he had overthrown his own father. When Zeus was about to be born, however, Rhea sought Uranus and Gaia to devise a plan to save him, so that Cronus would get his retribution for his acts against Uranus and his own children. Rhea gave birth to Zeus in Crete, handing Cronus a stone wrapped in swaddling clothes, which he promptly swallowed.
Then she hid Zeus in a cave on Mount Ida in Crete. According to varying versions of the story:
  1. He was then raised by Gaia,
  2. He was suckled by his first cousin, a goat named Amalthea, while a company of Kouretes, soldiers, or smaller gods, shouted and clashed their swords together to make noise so that Cronus would not hear the baby's cry,
  3. He was raised by a nymph named Adamanthea, who fed him goat milk. Since Cronus ruled over the earth, the heavens, and the sea and swallowed all of the children of Rhea, Adamanthea hid him by dangling him on a rope from a tree so he was suspended between earth, sea, and sky and thus, invisible to his father.
Zeus forced Cronus to disgorge the other children in the reverse order in which they had been swallowed, the oldest becoming the last, and youngest: first the stone, which was set down at Pytho under the glens of Parnassus to be a sign to mortal men, then the rest. In some versions, Metis gave Cronus an emetic to force him to disgorge the babies, or Zeus cut Cronus' stomach open. Then Zeus released the brothers of Cronus, the Gigantes, the Hecatonkheires and the Cyclopes, who gave him thunder and lightning, which had previously been hidden by Gaia. Zeus and his siblings, together with the Gigantes, Hecatonkheires, and Cyclopes, overthrew Cronus and the other Titans. Similarly, in later myths, Zeus would swallow Metis when she was pregnant with Athena, because of a prophecy that said she would later give birth to a son who would be more glorious than his father. Athena was born unharmed, bursting out of his head in full armor.

제우스의 탄생과 피신 편집

But when she (레아) was about to bear Zeus, the father of gods and men, then she besought her own dear parents, Earth (가이아: 대지의 여신, 대자연) and starry Heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들), to devise some plan with her that the birth of her dear child might be concealed, and that retribution (응징) might overtake great, crafty Cronos (크로노스: 티탄, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친) for his own father and also for the children whom he had swallowed down. And they readily heard and obeyed their dear daughter, and told her all that was destined to happen touching Cronos (크로노스: 티탄, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친) the king and his stout-hearted (용감한, 굳센) son.

고대 그리스의 릭토스
고대 그리스의 릭토스
고대 그리스의 릭토스(Lyctus, Λύττος)

So they (우라노스가이아) 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)!

Birth of Zeus
Cronus sired several children by Rhea: Hestia, Demeter, Hera, Hades, and Poseidon, but swallowed them all as soon as they were born, since he had learned from Gaia and Uranus that he was destined to be overcome by his own son as he had overthrown his own father—an oracle that Rhea was to hear and avert.
When Zeus was about to be born, Rhea sought Gaia to devise a plan to save him, so that Cronus would get his retribution for his acts against Uranus and his own children. Rhea gave birth to Zeus in Crete, handing Cronus a rock wrapped in swaddling clothes, which he promptly swallowed.
Lyctus or Lyttos (Greek: Λύκτος or Λύττος), was one of the most considerable cities in ancient Crete, which appears in the Homeric catalogue.[385] Lyttos is now a village in the municipality of Minoa Pediada.
Lyctus in mythology
According to Hesiod,[386] 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,[387] and the worship of Apollo appears to have prevailed there.[388]

제우스의 유년기 편집

he (크로노스) knew not in his heart that in place of the stone his son (제우스) was left behind, unconquered and untroubled, and that he was soon to overcome him by force and might and drive him from his honours, himself to reign over the deathless gods.

Infancy of Zeus
Rhea hid Zeus in a cave on Mount Ida in Crete. According to varying versions of the story:
  1. He was then raised by Gaia.
  2. He was raised by a goat named Amalthea, while a company of Kouretes— soldiers, or smaller gods— danced, shouted and clashed their spears against their shields so that Cronus would not hear the baby's cry (see cornucopia).
  3. He was raised by a nymph named Adamanthea. Since Cronus ruled over the Earth, the heavens and the sea, she hid him by dangling him on a rope from a tree so he was suspended between earth, sea and sky and thus, invisible to his father.
  4. He was raised by a nymph named Cynosura. In gratitude, Zeus placed her among the stars.
  5. He was raised by Melissa, who nursed him with goat's-milk and honey.
  6. He was raised by a shepherd family under the promise that their sheep would be saved from wolves.
In Greek mythology, two sacred mountains are called Mount Ida, the "Mountain of the Goddess": Mount Ida in Crete; and Mount Ida in the ancient Troad region of western Anatolia (in modern-day Turkey) which was also known as the Phrygian Ida in classical antiquity and is the mountain that is mentioned in the Iliad of Homer and the Aeneid of Virgil. Both are associated with the mother goddess in the deepest layers of pre-Greek myth, in that Mount Ida in Anatolia was sacred to Cybele, who is sometimes called Mater Idaea ("Idaean Mother"),[389] while Rhea, often identified with Cybele, put the infant Zeus to nurse with Amaltheia at Mount Ida in Crete. Thereafter, his birthplace was sacred to Zeus, the king and father of Greek gods and goddesses.[390]
Etymology
The name Ida (Ἴδη) is of unknown pre-Greek origin. Instances of i-da in Linear A are often conjectured to refer to either this mountain or the homonymous one in Crete.
Mount Ida, Crete
Mouth of Idian Cave, Crete
Crete's Mount Ida is the island's highest summit, sacred to the Goddess Rhea, and wherein lies the legendary cave in which baby Zeus was concealed from his father Cronus. On the flank of this mountain is the Amari Valley, the site of expansion by the ancient settlement at Phaistos.[391] Its modern name is Psiloritis. The surrounding area and mountain used to be very wooded. "Today small parts of landscape sill hold its wooded areas, especially in areas near Kouroutes, Kamares, Vorizia, and Zaros. Although, some of the these wooded areas still exist the main part of Ida is very rocky with very little formidable vegetation. According to Crete travel guide there is only 4-5 ways to trek the mountain. "You must drive to Anogia village and then to Nida plateau (1hr 30 min from Heraklion) and park your car at the restaurant. There is only this building on the plateau so you can't miss it. Walking starts here, along the dirt track leading to Idaion antron."
Mount Ida, Anatolia
From the Anatolian Mount Ida, Zeus was said to have abducted Ganymede to Olympus. The topmost peak is Gargarus, mentioned in the Iliad. Zeus was located in the Altar of Zeus (near Adatepe, Ayvacık) during the Trojan War. The modern Turkish name for Mount Ida, Turkey, is Kaz Dağı, pronounced [kaz daːɯ]). In the Aeneid, a shooting star falls onto the mountain in answer to the prayer of Anchises to Jupiter.

제우스의 성장과 크로노스의 패퇴 편집

[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.[392]

Zeus, King of the gods
Colossal seated Marnas from Gaza portrayed in the style of Zeus. Roman period Marnas[393] was the chief divinity of Gaza (Istanbul Archaeology Museum).
After reaching manhood, Zeus forced Cronus to disgorge first the stone (which was set down at Pytho under the glens of Parnassus to be a sign to mortal men, the Omphalos) then his siblings in reverse order of swallowing. In some versions, Metis gave Cronus an emetic to force him to disgorge the babies, or Zeus cut Cronus' stomach open. Then Zeus released the brothers of Cronus, the Gigantes, the Hecatonchires and the Cyclopes, from their dungeon in Tartarus, killing their guard, Campe.
As a token of their appreciation, the Cyclopes gave him thunder and the thunderbolt, or lightning, which had previously been hidden by Gaia. Together, Zeus and his brothers and sisters, along with the Gigantes, Hecatonchires and Cyclopes overthrew Cronus and the other Titans, in the combat called the Titanomachy. The defeated Titans were then cast into a shadowy underworld region known as Tartarus. Atlas, one of the titans that fought against Zeus, was punished by having to hold up the sky.
After the battle with the Titans, Zeus shared the world with his elder brothers, Poseidon and Hades, by drawing lots: Zeus got the sky and air, Poseidon the waters, and Hades the world of the dead (the underworld). The ancient Earth, Gaia, could not be claimed; she was left to all three, each according to their capabilities, which explains why Poseidon was the "earth-shaker" (the god of earthquakes) and Hades claimed the humans that died (see also Penthus).
Gaia resented the way Zeus had treated the Titans, because they were her children. Soon after taking the throne as king of the gods, Zeus had to fight some of Gaia's other children, the monsters Typhon and Echidna. He vanquished Typhon and trapped him under Mount Etna, but left Echidna and her children alive.

501~506행: 삼킨 형제자매의 구출과 감금된 퀴클롭스의 해방 편집

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.

Consorts and children of Uranus
All the offspring of Uranus (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들) are fathered upon Gaia, save Aphrodite and the Erinyes, born when Cronus castrated him and cast his severed genitalia into the sea (Thalassa).
  1. Cyclopes, one-eyed giants
    1. Brontes
    2. Steropes
    3. Arges
  2. Hekatonkheires, hundred-handed, fifty-headed giants
    1. Briares
    2. Cottus
    3. Gyges
  3. Titans, the elder gods
    1. Crius
    2. Coeus
    3. Cronus
    4. Oceanus
    5. Hyperion
    6. Iapetus
    7. Mnemosyne
    8. Phoebe
    9. Rhea
    10. Tethys
    11. Theia
    12. Themis
  4. Erinyes
    1. Alecto
    2. Megaera
    3. Tisiphone
  5. Gigantes, the giants
    1. Alcyoneus
    2. Athos
    3. Clytias
    4. Enceladus
    5. Echion
  6. Meliae, the ash-tree nymphs
  7. Aphrodite (according to Hesiod)

507~616행: 이아페토스의 아들들과 제우스 편집

507~520행: 아틀라스·메노이티오스·프로메테우스·에피메테우스 - 이아페티오니데스(Iapetionides) 편집

PROMETHEUS

[507] Now Iapetus (이아페토스: 티탄, 우라노스와 가이아의 아들, 'the Piercer') took to wife the neat-ankled mad Clymene (클리메네: 오케아노스와 테티스의 딸, 강의 여신), daughter of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지), and went up with her into one bed. And she bare him

  1. a stout-hearted (용감한, 굳센) son, Atlas (아틀라스: 이아페티오니데스, 이아페토스와 클리메네의 아들, 티탄의 편에서 제우스와 싸음): also she bare
  2. very glorious Menoetius (메노이티오스: 이아페티오니데스, 이아페토스와 클리메네의 아들) and
  3. clever Prometheus (프로메테우스: 이아페티오니데스, 이아페토스와 클리메네의 아들, 선각자, 먼저 생각하는 사람), full of various wiles (술책, 계략), and
  4. scatter-brained (정신이 산만한) Epimetheus (에피메테우스: 이아페티오니데스, 이아페토스와 클리메네의 아들, 후각자, 나중에 생각하는 자)

[Epimetheus] who from the first was a mischief (짓궂은, 말썽꾸러기의) to men who eat bread; for it was he who first took of Zeus the woman, the maiden whom he had formed.

But Menoetius was outrageous (너무나 충격적인, 언어도단인, 아주 별난, 터무니없는), and far-seeing (선견 지명이 있는) Zeus struck him with a lurid ((색깔이) 야한[야단스러운], 충격적인, 끔찍한) thunderbolt and sent him down to Erebus because of his mad presumption (주제넘음, 건방짐) and exceeding pride.

And Atlas through hard constraint (제약) upholds the wide heaven with unwearying (지치지 않는) head and arms, standing at the borders of the earth before the clear-voiced Hesperides (헤스페리데스: 라돈, Drakon Hesperios, 거대한 뱀, 황금사과를 지키는 드래곤, 포르키스와 케토스의 아들); for this lot wise Zeus assigned to him.

In Greek mythology, Iapetus /ˈæpɪtəs/,[394] also Iapetos or Japetus (Ἰαπετός), was a Titan, the son of Uranus and Gaia, and father (by an Oceanid named Clymene or Asia) of Atlas, Prometheus, Epimetheus, and Menoetius.
Mythology
Iapetus ("the Piercer") is the one Titan mentioned by Homer in the Iliad (8.478–81) as being in Tartarus with Cronus. He is a brother of Cronus, who ruled the world during the Golden Age. His name derives from the word iapto ("wound, pierce") and usually refers to a spear, implying that Iapetus may have been regarded as a god of craftsmanship, though scholars mostly describe him as the god of mortality.
Iapetus' wife is normally a daughter of Oceanus and Tethys named Clymene or Asia.
In Hesiod's Works and Days Prometheus is addressed as "son of Iapetus", and no mother is named. However, in Hesiod's Theogony, Clymene is listed as Iapetus' wife and the mother of Prometheus. In Aeschylus's play Prometheus Bound, Prometheus is son of the goddess Themis with no father named (but still with at least Atlas as a brother). However, in Horace's Odes, in Ode 1.3 Horace describes how "audax Iapeti genus/ Ignem fraude mala gentibus intulit"; "The bold offspring of Iapetus [i.e. Prometheus]/ brought fire to peoples by wicked deceit".
Since mostly the Titans indulge in marriage of brother and sister, it might be that Aeschylus is using an old tradition in which Themis is Iapetus' wife but that the Hesiodic tradition preferred that Themis and Mnemosyne be consorts of Zeus alone. Nevertheless, it would have been quite within Achaean practice for Zeus to take the wives of the Titans as his mistresses after throwing down their husbands.
In Greek mythology, the name Clymene or Klymene (Κλυμένη) may refer to:
  • Clymene, daughter of Catreus. She and her sister Aerope were given to Nauplius to be sold away, as Catreus feared the possibility of being killed by one of his children. Nauplius took Clymene to wife, and by him she became mother of Palamedes, Oeax and Nausimedon.[412]
  • Clymene, one of the Trojan women taken captive at the end of the Trojan War.[422] She might or might not be the same as the servant of Helen mentioned above.
Asia in Greek mythology was a daughter of Oceanus and Tethys, the wife of the Titan Iapetus, and mother of Atlas, Prometheus, Epimetheus and Menoetius. Hesiod gives the name of another Oceanid, Clymene, in his Theogony (359) but the Bibliotheca (1.8) gives instead the name Asia as does Lycophron (1411). It is possible that the name Asia became preferred over Hesiod's Clymene to avoid confusion with the Clymene who was mother of Phaethon by Helios in some accounts and must have been perceived as a distinct figure. Herodotus (4.45.1) records the tradition that the continent Asia was named after Asia whom he calls wife of Prometheus rather than mother of Prometheus, perhaps here a simple error rather than genuine variant tradition. Both Acusilaus and Aeschylus in his Prometheus Bound call Prometheus' wife Hesione.
Herodotus relates also the Lydian tradition:[424] "yet the Lydians claim a share in the latter name, saying that Asia was not named after Prometheus' wife Asia, but after Asies, the son of Cotys, who was the son of Manes, and that from him the Asiad clan at Sardis also takes its name".
In Greek mythology, Atlas (/ˈætləs/; Ἄτλας) was the primordial Titan who held up the celestial sphere. He is also the titan of astronomy and navigation. Although associated with various places, he became commonly identified with the Atlas Mountains in northwest Africa (Modern-day Morocco and Algeria).[425] Atlas was the son of the Titan Iapetus and the Oceanid Asia[426] or Klyménē (Κλυμένη):[427]

Now Iapetus took to wife the neat-ankled maid Clymene, daughter of Ocean, and went up with her into one bed. And she bare him a stout-hearted son, Atlas: also she bare very glorious Menoetius and clever Prometheus, full of various wiles, and scatter-brained Epimetheus.

— Hesiod, Theogony 507–11
In contexts where a Titan and a Titaness are assigned each of the seven planetary powers, Atlas is paired with Phoebe and governs the moon.[not in citation given][428]
Hyginus emphasises the primordial nature of Atlas by making him the son of Aether and Gaia.[429]
The first part of the term "Atlantic Ocean" refers to "Sea of Atlas", the term "Atlantis" refers to "island of Atlas".
Prometheus depicted in a sculpture by Nicolas-Sébastien Adam, 1762 (Louvre)
In Greek mythology, Prometheus (Προμηθεύς, 발음 [promɛːtʰeús]) is a Titan, culture hero, and trickster figure who is credited with the creation of man from clay, and who defies the gods and gives fire to humanity (theft of fire), an act that enabled progress and civilization. He is known for his intelligence and as a champion of mankind.[430]
The punishment of Prometheus as a consequence of the theft is a major theme of his mythology, and is a popular subject of both ancient and modern art. Zeus, king of the Olympian gods, sentenced the Titan to eternal torment for his transgression. The immortal Prometheus was bound to a rock, where each day an eagle, the emblem of Zeus, was sent to feed on his liver, which would then grow back to be eaten again the next day. (In ancient Greece, the liver, rather than the heart, was thought to be the seat of human emotions.)[431] In some stories, Prometheus is freed at last by the hero Heracles (Hercules).
In another of his myths, Prometheus establishes the form of animal sacrifice practiced in ancient Greek religion. Evidence of a cult to Prometheus himself is not widespread. He was a focus of religious activity mainly at Athens, where he was linked to Athena and Hephaestus, other Greek deities of creative skills and technology.[432]
In the Western classical tradition, Prometheus became a figure who represented human striving, particularly the quest for scientific knowledge, and the risk of overreaching or unintended consequences. In particular, he was regarded in the Romantic era as embodying the lone genius whose efforts to improve human existence could also result in tragedy: Mary Shelley, for instance, gave The Modern Prometheus as the subtitle to her novel Frankenstein (1818).
In Greek mythology, Epimetheus (Greek: Ἐπιμηθεύς, which might mean "hindsight", literally "afterthinker"[출처 필요]) was the brother of Prometheus (traditionally interpreted as "foresight", literally "fore-thinker"), a pair of Titans who "acted as representatives of mankind" (Kerenyi 1951, p 207). They were the sons of Iapetus,[433] who in other contexts was the father of Atlas. While Prometheus is characterized as ingenious and clever, Epimetheus is depicted as foolish.
Mythology
According to Plato and D'Aulaires Book of Greek Myths's use of the old myth in his Protagoras (320d–322a), the twin Titans were entrusted with distributing the traits among the newly-created animals. Epimetheus was responsible for giving a positive trait to every animal, but when it was time to give man a positive trait, lacking foresight he found that there was nothing left.[434]
Prometheus decided that mankind's attributes would be the civilizing arts and fire, which he stole from Zeus. Prometheus later stood trial for his crime. In the context of Plato's dialogue, "Epimetheus, the being in whom thought follows production, represents nature in the sense of materialism, according to which thought comes later than thoughtless bodies and their thoughtless motions."[435]
According to Hesiod, who related the tale twice (Theogony, 527ff; Works and Days 57ff), Epimetheus was the one who accepted the gift of Pandora from the gods. Their marriage may be inferred (and was by later authors), but it is not made explicit in either text.
In later myths, the daughter of Epimetheus and Pandora was Pyrrha, who married Deucalion and was one of the two who survived the deluge.
In Greek mythology, Menoetius (Μενοίτιος) referred to several different people:
  1. A son of Iapetus and Clymene or Asia, and a brother of Atlas, Prometheus and Epimetheus, was killed by Zeus with a flash of lightning, in the War of the Titans, and banished to Tartarus.[436][437][438] His name means "doomed might", deriving from the Ancient Greek words menos ("might, power") and oitos ("doom, pain") - overall, an appropriate choice of words given what Zeus did to Menoetius after defeating him. Hesiod described Menoetius as hubristic, meaning exceedingly prideful and impetuous to the very end. Adding in the name's etymology with this portrayal of Hesiod, Menoetius can perhaps be seen as the Titan god of violent anger and rash action.
  2. One of Hades' shepherds on Erythea. He told Geryon when Heracles stole Geryon's herd. His name was originally Menoetes (Gr., Μενοιτης Menoitês).
  3. Father of Patroclus and Myrto (by either Sthenele, Periopis or Polymele),[439][440] son of Actor[441] and Aegina. This Menoetius may have been one of the Argonauts.[출처 필요]
In Greek mythology, the Phorcydes (Φόρκιδες, Phorcides[442]), occasionally rendered Phorcyades in modern texts, were the children of Phorcys and Ceto (also called Krataiis or Trienos).
Hesiod's Theogony lists the children of Phorcys and Ceto as Echidna, The Gorgons (Euryale, Stheno, and the famous Medusa), The Graeae (Deino, Enyo, and Pemphredo), and Ladon, also called the Drakon Hesperios ("Hesperian Dragon", or dragon of the Hesperides). These children tend to be consistent across sources, though Ladon is sometimes cited as a child of Echidna (by Typhoeus) and therefore Phorcys and Ceto's grandson.
The author of the Bibliotheca and Homer refer to Scylla as the daughter of Krataiis, with Pseudo-Apollodorus specifying that she is also Phorcys's daughter. The Bibliotheca also refers to Scylla as the daughter of Trienos, implying that Krataiis and Trienos are the same entity. Apollonius cites Scylla as the daughter of Phorcys and a conflated Krataiis-Hekate. Stesichorus refers to Scylla as a daughter of Phorcys and Lamia (potentially translated as "the shark" and referring to Ceto rather than to the mythological Libyan Queen).
The Scholiast on Apollonius Rhodius cites Phorcys and Ceto as the parents of The Hesperides, but this assertion is not repeated in other ancient sources.
Homer refers to Thoosa, the mother of Polyphemus, as a daughter of Phorcys, but does not indicate whether Ceto is her mother.
The Eleventh Labour of Heracles
After Heracles completed his first ten Labours, Eurystheus gave him two more claiming that neither the Hydra counted (because Iolaus helped Heracles) nor the Augean stables (either because he received payment for the job or because the rivers did the work). The first of these two additional Labours was to steal the apples from the garden of the Hesperides. Heracles first caught the Old Man of the Sea,[443] the shape-shifting sea god, to learn where the Garden of the Hesperides was located.[444]
In some variations, Heracles, either at the start or at the end of his task, meets Antaeus, who was invincible as long as he touched his mother, Gaia, the earth. Heracles killed Antaeus by holding him aloft and crushing him in a bearhug.[445]
Herodotus claims that Heracles stopped in Egypt, where King Busiris decided to make him the yearly sacrifice, but Heracles burst out of his chains.
Hercules stealing the golden apples from the Garden of the Hesperides. Detail of a Twelve Labours Roman mosaic from Llíria, Spain (3rd century).
Finally making his way to the Garden of the Hesperides, Heracles tricked Atlas into retrieving some of the golden apples for him, by offering to hold up the heavens for a little while (Atlas was able to take them as, in this version, he was the father or otherwise related to the Hesperides). This would have made this task – like the Hydra and Augean stables – void because he had received help. Upon his return, Atlas decided that he did not want to take the heavens back, and instead offered to deliver the apples himself, but Heracles tricked him again by agreeing to take his place on condition that Atlas relieve him temporarily so that Heracles could make his cloak more comfortable. Atlas agreed, but Heracles reneged and walked away, carrying the apples. According to an alternative version, Heracles slew Ladon instead.
There is another variation to the story where Heracles was the only person to steal the apples, other than Perseus, although Athena later returned the apples to their rightful place in the garden. They are considered by some to be the same "apples of joy" that tempted Atalanta, as opposed to the "apple of discord" used by Eris to start a beauty contest on Olympus (which caused "The Siege of Troy").
On Attic pottery, especially from the late fifth century, Heracles is depicted sitting in bliss in the Gardens of the Hesperides, attended by the maidens.

521~616행: 프로메테우스의 이야기 - 프로메테우스의 처벌·최초의 여인 판도라 편집

프로메테우스가 간이 독수리에 쪼이는 형벌을 받음 편집

[521] And ready-witted (기지가 있는) Prometheus (프로메테우스: 이아페티오니데스, 이아페토스와 클리메네의 아들, 선각자, 먼저 생각하는 사람) he bound with inextricable (빠져 나갈 수 없는) bonds, cruel chains, and drove a shaft through his middle, and set on him a long-winged eagle, which used to eat his immortal liver; but by night the liver grew as much again everyway as the long-winged bird devoured in the whole day.

헤라클레스가 프로메테우스를 구출함 편집

That bird Heracles, the valiant (용맹한) son of shapely-ankled (균형 잡힌 발목을 한) Alcmene (알크메네: 헤라클레스의 어머니, 암피트리온의 아내, 암피트리온으로 가장한 제우스와의 사이에 헤라클레스를 낳음), slew; and delivered the son (프로메테우스) of Iapetus (이아페토스: 티탄, 우라노스와 가이아의 아들, 'the Piercer') from the cruel plague (괴롭힘), and released him from his affliction -- not without the will of Olympian Zeus who reigns on high, that the glory of Heracles the Theban-born might be yet greater than it was before over the plenteous earth. This, then, he regarded, and honoured his famous son; though he was angry, he ceased from the wrath which he had before because Prometheus (프로메테우스: 이아페티오니데스, 이아페토스와 클리메네의 아들, 선각자, 먼저 생각하는 사람) matched himself in wit with the almighty son (제우스) of Cronos (크로노스: 티탄, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친).

Birth of Heracles by Jean Jacques Francois Le Barbier
In Greek mythology, Alcmene or Alcmena (Ἀλκμήνη) was the mother of Heracles.
Background
Alcmene was born to Electryon (or Alcaeus), the son of Perseus and Andromeda, and king of Tiryns and Mycenae or Medea in Argolis.[446] Her mother was Anaxo, daughter of Alcaeus and Astydamia,[447] daughter of Pelops and Hippodameia.[448]Hesiod describes Alcmene as the tallest, most beautiful woman with wisdom surpassed by no person born of mortal parents. It is said that her face and dark eyes were as charming as Aphrodite's, and that she honoured her husband like no woman before her.[449]
Exile to Thebes
According to Bibliotheca, Alcmene went with Amphitryon to Thebes, where he was purified by Creon for accidentally killing Electryon. Alcmene refused to marry Amphitryon until he had avenged the death of her brothers.[450] However, during Amphitryon's expedition against the Taphians and Teleboans,[451] Zeus visited Alcmene disguised as Amphitryon. Extending one night into three, Zeus slept with Alcmene (his great-granddaughter) (thereby conceiving Heracles) and recounted Amphitryon's victories against the Teleboans. When Amphitryon finally returned to Thebes, Alcmene told him that he had come the night before and slept with her; he learned from Tiresias what Zeus had done.[452]

프로메테우스가 형벌을 받기까지의 과정: 몫에 대해 제우스를 속임 편집

[545] For when the gods and mortal men had a dispute at Mecone, even then Prometheus (프로메테우스: 이아페티오니데스, 이아페토스와 클리메네의 아들, 선각자, 먼저 생각하는 사람) was forward to cut up a great ox and set portions before them, trying to befool the mind of Zeus. Before the rest he set flesh and inner parts thick with fat upon the hide, covering them with an ox paunch (배); but for Zeus he put the white bones dressed up with cunning art and covered with shining fat. Then the father of men and of gods said to him: “Son of Iapetus, most glorious of all lords, good sir, how unfairly you have divided the portions!”

[545] So said Zeus whose wisdom is everlasting, rebuking him. But wily Prometheus answered him, smiling softly and not forgetting his cunning trick: “Zeus, most glorious and greatest of the eternal gods, take which ever of these portions your heart within you bids." So he said, thinking trickery. But Zeus, whose wisdom is everlasting, saw and failed not to perceive the trick, and in his heart he thought mischief against mortal men which also was to be fulfilled. With both hands he took up the white fat and was angry at heart, and wrath came to his spirit when he saw the white ox-bones craftily (교활하게) tricked out (치장하다): and because of this the tribes of men upon earth burn white bones to the deathless gods upon fragrant altars.

[558] But Zeus who drives the clouds was greatly vexed (분하다, 약오르다) and said to him: “Son of Iapetus, clever above all! So, sir, you have not yet forgotten your cunning arts!”

프로메테우스가 형벌을 받기까지의 과정: 제우스를 인간에게 불을 주지 않으려 함(불을 철회함) 편집

[560] So spake Zeus in anger, whose wisdom is everlasting; and from that time he was always mindful of (생각하다) the trick, and would not give the power of unwearying (지치지 않는) fire to the Melian[453] race of mortal men who live on the earth.

프로메테우스가 형벌을 받기까지의 과정: 프로메테우스가 불을 훔쳐 인간에게 줌 편집

But the noble son of Iapetus outwitted him and stole the far-seen gleam (어슴푸레[희미하게] 빛나다) of unwearying fire in a hollow fennel stalk.

프로메테우스가 형벌을 받기까지의 과정: 제우스가 판도라를 인간에게 보냄 편집

And Zeus who thunders on high was stung in spirit, and his dear heart was angered when he saw amongst men the far-seen ray of fire. Forthwith (곧, 당장) he made an evil thing for men as the price of fire; for the very famous Limping God (헤파이스토스: 도데카테온, 올림포스 12신, 기술 · 대장장이 · 장인 · 공예가 · 조각가 · 금속 · 야금 · 불의 남신) formed of earth the likeness of a shy maiden as the son of Cronos willed. And the goddess bright-eyed Athene (아테나: 도데카테온, 올림포스 12신, 지혜 · 전쟁 · 직물 · 요리 · 도기 · 문명의 여신) girded (둘러싸다, 묶다, 매다) and clothed her with silvery raiment (옷), and down from her head she spread with her hands a broidered (수를 놓다) veil, a wonder to see; and she, Pallas Athene (아테나: 도데카테온, 올림포스 12신, 지혜 · 전쟁 · 직물 · 요리 · 도기 · 문명의 여신), put about her head lovely garlands, flowers of new-grown herbs. Also she put upon her head a crown of gold which the very famous Limping God (헤파이스토스: 도데카테온, 올림포스 12신, 기술 · 대장장이 · 장인 · 공예가 · 조각가 · 금속 · 야금 · 불의 남신) made himself and worked with his own hands as a favour to Zeus his father. On it was much curious work, wonderful to see; for of the many creatures which the land and sea rear up, he put most upon it, wonderful things, like living beings with voices: and great beauty shone out from it.

[585] But when he (헤파이스토스) had made the beautiful evil (판도라) to be the price for the blessing, he (헤파이스토스) brought her (판도라) out, delighting in the finery (화려한 옷과 보석) which the bright-eyed daughter of a mighty father had given her (판도라), to the place where the other gods and men were. And wonder took hold of the deathless gods and mortal men when they saw that which was sheer guile (완전 속임수, 전적인 속임수), not to be withstood by men.

프로메테우스가 형벌을 받기까지의 과정: 판도라로 인한 2가지 재앙 편집

[590] For from her (판도라) is the race of women and female kind: of her is the deadly race and tribe of women who live amongst mortal men to their great trouble, no helpmeets (배우자, 특히 아내) in hateful poverty, but only in wealth. And as in thatched (짚으로 지붕을 덮은) hives bees feed the drones (수벌) whose nature is to do mischief -- by day and throughout the day until the sun goes down the bees are busy and lay the white combs, while the drones (수벌) stay at home in the covered skeps (꿀벌집) and reap the toil of others into their own bellies – even so Zeus who thunders on high made women to be an evil to mortal men, with a nature to do evil. And he (제우스) gave them a second evil to be the price for the good they had: whoever avoids marriage and the sorrows that women cause, and will not wed, reaches deadly old age without anyone to tend his years, and though he at least has no lack of livelihood (생계 수단) while he lives, yet, when he is dead, his kinsfolk divide his possessions amongst them. And as for the man who chooses the lot of marriage and takes a good wife suited to his mind, evil continually contends with good; for whoever happens to have mischievous children, lives always with unceasing grief in his spirit and heart within him; and this evil cannot be healed.

프로메테우스가 형벌을 받기까지의 과정: 프로메테우스가 형벌을 받음 편집

[613] So it is not possible to deceive or go beyond the will of Zeus; for not even the son of Iapetus, kindly Prometheus (프로메테우스: 이아페티오니데스, 이아페토스와 클리메네의 아들, 선각자, 먼저 생각하는 사람), escaped his heavy anger, but of necessity strong bands confined him, although he knew many a wile.

617~735행: 티탄족들과의 전쟁: 티타노마키아 - 헤카톤케이레스의 해방·티탄족의 제압·제우스의 번개 편집

THE TITANOMACHY

헤카톤케이레스가 타르타로스에 재감금된 것에 대하여 편집

[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.

The Hecatonchire Briareos used as an allegory of the multiple threat of labour unrest to Capital in a political cartoon, 1890
The Hecatonchires, or Hekatonkheires (/ˌhɛkəˈtɒŋkərz/; Ancient Greek: Ἑκατόγχειρες 이 소리의 정보(listen)  "Hundred-Handed Ones", also with 50 heads, Latinised Centimani), were figures in an archaic stage of Greek mythology, three giants of incredible strength and ferocity that surpassed that of all Titans whom they helped overthrow. Their name derives from the Greek ἑκατόν (hekaton; "hundred") and χείρ (kheir; "hand"), "each of them having a hundred hands and fifty heads" (Bibliotheca). Hesiod's Theogony (624, 639, 714, 734–35) reports that the three Hekatonkheires became the guards of the gates of Tartarus.
In Virgil's Aeneid (10.566–67), in which Aeneas is likened to one of them, Briareus (known here as Aegaeon), they fought on the side of the Titans rather than the Olympians; in this Virgil was following the lost Corinthian epic Titanomachy rather than the more familiar account in Hesiod.
Other accounts make Briareus or Aegaeon one of the assailants of Olympus, who, after his defeat, was buried under Mount Aetna (Callimachus, Hymn to Delos, 141).
Mythology
Hesiod
According to Hesiod, the Hekatonkheires were children of Gaia (Earth) and Uranus (sky).[454][455] They were thus part of the very beginning of things (Kerenyi 1951:19) in the submerged prehistory of Greek myth, though they played no known part in cult. Their names were Briareus (Βριάρεως) the Vigorous, also called Aigaion (Αἰγαίων), Latinised as Aegaeon, the "sea goat", Cottus (Κόττος) the Striker or the Furious, and Gyges (Γύγης) or Gyes (Γύης) the Big-Limbed. If some natural phenomena are symbolised by the Hekatoncheires then they may represent the gigantic forces of nature that appear in earthquakes and other convulsions or in the motion of sea waves (Mayer, Die Giganten und Titanen, 1887).
Soon after they were born their father Uranus threw them into the depths of Tartarus because he saw them as hideous monsters. In some versions Uranus saw how ugly the Hekatonkheires were at their birth and pushed them back into Gaia's womb, upsetting Gaia greatly, causing her great pain and setting into motion the overthrow of Uranus by Cronus, who later imprisoned them in Tartarus.
The Hekatonkheires remained there, guarded by the dragon Campe, until Zeus rescued them, advised by Gaia that they would serve as good allies against Cronus and the Titans. During the War of the Titans the Hekatonkheires threw rocks as big as mountains, one hundred at a time, at the Titans, overwhelming them.
Pausanias
In a Corinthian myth related in the second century CE to Pausanias (Description of Greece ii. 1.6 and 4.7), Briareus was the arbitrator in a dispute between Poseidon and Helios, between sea and sun: he adjudged the Isthmus of Corinth to belong to Poseidon and the acropolis of Corinth (Acrocorinth) sacred to Helios.
Others
Scholia on Apollonius of Rhodes (i. 1165) represent Aegaeon as a son of Gaea and Pontus, the Sea, ruling the fabulous Aegaea in Euboea, an enemy of Poseidon and the inventor of warships. In Ovid's Metamorphoses (ii. 10) and in Philostratus' Life of Apollonius of Tyana (iv. 6) he is a marine deity. Hesiod reconciles the archaic Hekatonkheires with the Olympian pantheon by making Briareos the son-in-law of Poseidon who gave him "Kymopoliea his daughter to wed." (Theogony 817).
In popular culture
Briareus is mentioned in the Divine Comedy poem Inferno as one of the Giants in the Ninth Circle of Hell (Inferno XXXI.99).
The giant is also mentioned in Cervantes' Don Quixote, in the famous episode of the windmills.
Briareos is mentioned in Book I of John Milton's Paradise Lost alongside Typhon as an analogue to the fallen Satan.

제우스를 비롯한 레아의 자녀들이 헤카톤케이레스를 해방시킴 편집

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.

티탄과 레아의 자녀들의 긴 전쟁: 10년 간의 티타노마키아의 팽팽한 대립 편집

For the Titan gods and 'as many as sprang from Cronos' (레아의 자녀) had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs (오트리스 산: 10년 간의 티타노마키아에서 티탄의 기지), but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus (올림포스 산). So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced.

In Greek mythology, the Titanomachy /ˌttəˈnɒməki/ or War of the Titans (Τιτανομαχία), was the ten-year[456] series of battles which were fought in Thessaly between the two camps of deities long before the existence of mankind: the Titans, based on Mount Othrys, and the Olympians, who would come to reign on Mount Olympus. This Titanomachia is also known as the Battle of the Titans, Battle of Gods, or just The Titan War.
Greeks of the Classical age knew of several poems about the war between the gods and many of the Titans. The dominant one, and the only one that has survived, is the Theogony attributed to Hesiod. A lost epic, Titanomachia, attributed to the blind Thracian bard Thamyris, himself a legendary figure, was mentioned in passing in an essay On Music that was once attributed to Plutarch. The Titans also played a prominent role in the poems attributed to Orpheus. Although only scraps of the Orphic narratives survive, they show interesting differences from the Hesiodic tradition.
Prior events
The stage for this important battle was set after the youngest Titan, Cronus (Kronos), overthrew his own father, Uranus (Ουρανός, the Heaven itself and ruler of the cosmos), with the help of his mother, Gaia (Γαία, the earth).
Uranus drew the enmity of Gaia when he imprisoned her children the Hecatonchires and Cyclopes in Tartarus. Gaia created a great sickle and gathered together Cronus and his brothers to convince them to castrate Uranus. Only Cronus was willing to do the deed, so Gaia gave him the sickle and placed him in a bush.
When Uranus met with Gaia, Cronus attacked Uranus, and, with the sickle, cut off his genitals, casting them into the sea. In doing so, he became the King of the Titans. As Uranus lay dying, he made a prophecy that Cronus's own children would rebel against his rule, just as Cronus had rebelled against his own father. Uranus' blood that had spilled upon the earth, gave rise to the Gigantes, Erinyes, and Meliae. From his semen or blood of his cut genitalia, Aphrodite arose from the sea:

"...so soon as he 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..."[457]

Cronus took his father's throne after dispatching Uranus. He then secured his power by re-imprisoning his siblings the Hecatonchires and Cyclopes, and his (newly-created) siblings the Gigantes, in Tartarus.
Cronus, paranoid and fearing the end of his rule, now turned into the terrible king his father Uranus had been, swallowing each of his children whole as they were born from his sister-wife Rhea. Rhea, however, managed to hide her youngest child Zeus, by tricking Cronus into swallowing a rock wrapped in a blanket instead.
Rhea brought Zeus to a cave in Crete, where he was raised by Amalthea. Upon reaching adulthood, he masqueraded as Cronus' cupbearer. Once Zeus had been established as a servant of Cronus, Metis gave him a mixture of mustard and wine which would cause Cronus to vomit up his swallowed children. After freeing his siblings, Zeus led them in rebellion against the Titans.
According to Hyginus, the cause of the Titanomachy is as follows: "After Hera saw that Epaphus, born of a concubine, ruled such a great kingdom (Egypt), she saw to it that he should be killed while hunting, and encouraged the Titans to drive Zeus from the kingdom and restore it to Cronus, (Saturn). When they tried to mount heaven, Zeus with the help of Athena, Apollo, and Artemis, cast them headlong into Tartarus. On Atlas, who had been their leader, he put the vault of the sky; even now he is said to hold up the sky on his shoulders."[458]
Following their final victory, the three brothers divided the world amongst themselves: Zeus was given domain over the sky and the air, and was recognized as overlord. Poseidon was given the sea and all the waters, whereas Hades was given the Underworld, the realm of the dead. Each of the other gods was allotted powers according to the nature and proclivities of each. The earth was left common to all to do as they pleased, even to run counter to one another, unless Zeus was called to intervene.
Titanomachy
The Titanomachy: A beardless Zeus is depicted launching a thunderbolt against a kneeling Titan at the Gorgon pediment from the Temple of Artemis in Corfu as exhibited at the Archaeological Museum of Corfu
A lost Titanomachy that dealt with the struggle that Zeus and his siblings, the Olympian Gods, had in overthrowing their father Cronos and his divine generation, the Titans, was traditionally ascribed to Eumelus of Corinth, a semi-legendary bard of the Bacchiad ruling family in archaic Corinth,[459] who was treasured as the traditional composer of the Prosodion, the processional anthem of Messenian independence that was performed on Delos.
Even in Antiquity many authors cited Titanomachia without an author's name. M. L. West in analyzing the evidence concludes that the name of Eumelos was attached to the poem as the only name available.[460] From the very patchy evidence, it seems that "Eumelos"' account of the Titanomachy differed from the surviving account of Hesiod's Theogony at salient points. The eighth century BCE date for the poem is not possible; M.L. West ascribes a late seventh-century date as the earliest.[460]
The Titanomachy was divided into two books. The battle of Olympians and Titans was preceded by some sort of theogony, or genealogy of the Primeval Gods, in which, the Byzantine writer Lydus remarked,[461] the author of Titanomachy placed the birth of Zeus, not in Crete, but in Lydia, which should signify on Mount Sipylus.
Similar myths in other cultures
These Greek stories of the Titanomachy fall into a class of similar myths throughout Europe and the Near East, where one generation or group of gods by and large opposes the dominant one. Sometimes the Elder Gods are supplanted. Sometimes the rebels lose, and are either cast out of power entirely or incorporated into the pantheon. Other examples might include the Babylonian epic Enuma Elish, the Hittite "Kingship in Heaven" Kumarbi narrative, the struggle between the Tuatha Dé Danann and the Fomorians in Celtic mythology, The Æsir–Vanir War in Norse mythology, and the obscure generational conflict in Ugaritic fragments.
See also
Mount Othrys (όρος Όθρυς - oros Othrys, also Όθρη - Othri) is a mountain in central Greece, in the northeastern part of Phthiotis and southern part of Magnesia. Its highest summit, Gerakovouni, situated on the border of Phthiotis and Magnesia, is 1,726 m amsl.[462] The population density in the mountains is low: there are a few small villages, including Anavra in the northwest, Kokkotoi in the northeast, Palaiokerasia in the south and Neraida in the southwest. The length from west to east is about 35 km and the width from north to south is about 25 km. The Pagasetic Gulf lies to the northeast, and the Malian Gulf lies to the south. The summit Gerakovouni lies 19 km south of Almyros, 27 km northeast of Lamia and 44 km southwest of Volos. The upper ranges of the mountain are rocky, and there are forests in the lower ranges. The entire area is also a parkland.[출처 필요] The main source of rock is ophiolite. Works about the mountain include the Geochemistry of the Othrys Ophiolite: Evidence for Refertilization.
Mythology
In Greek mythology Mount Othrys was the base of the Titans during the ten year war with the Olympian Gods known as the Titanomachy. It was assaulted by the Olympians, led by Zeus. Zeus later overthrew his father and gained dominion in all of the heavens and the earth.
Mount Olympus (Όλυμπος ; also transliterated as Olympos, and on Greek maps, Oros Olympos) is the highest mountain in Greece, located in the Olympus Range on the border between Thessaly and Macedonia, about 80 km (50 mi) southwest from Thessaloniki, Greece's second largest city. Mount Olympus has 52 peaks.[463] The highest peak Mytikas, meaning "nose", rises to 2,917 metres (9,570 ft).[464] It is one of the highest peaks in Europe in terms of topographic prominence.[465]
Mount Olympus is noted for its very rich flora with several species. It is a National Park of Greece and a World's Biosphere Reserve.
Mythology
In Greek mythology Olympus was regarded as the "home" of the Twelve Olympian gods of the ancient Greek world.[466] It formed itself after the gods defeated the Titans in the Titan War, and soon the palace was inhabited by the gods. It is the setting of many Greek mythical stories. In the words of Homer:
Olympus was not shaken by winds nor ever wet with rain, nor did snow fall upon it, but the air is outspread clear and cloudless, and over it hovered a radiant whiteness.[467]
테살리아(Thessaly)
Thessaly (Θεσσαλία, ThessalíaThessalian: Πετθαλία, Petthalia) is a traditional geographical region and an administrative region of Greece, comprising most of the ancient region of the same name. Before the Greek Dark Ages, Thessaly was known as Aeolia, and appears thus in Homer's Odyssey.
Thessaly became part of the modern Greek state in 1881, after four and a half centuries of Ottoman rule. Since 1987 it has formed one of the country's 13 regions[468] and is further (since the Kallikratis reform of 2010) sub-divided into 5 regional units and 25 municipalities. The capital of the region is Larissa. Thessaly lies in central Greece and borders the regions of Macedonia on the north, Epirus on the west, Central Greece on the south and the Aegean Sea on the east. The Thessaly region also includes the Sporades islands.
Mythology
In Homer's epic, the Odyssey, Odysseus visits the kingdom of Aeolus, and this is the old name for Thessaly.
The Plain of Thessaly, which lies between Mount Oeta/Othrys and Mount Olympus, is the site of the battle between the Titans and the Olympians.
According to legend, Jason and the Argonauts launched their search for the Golden Fleece from the Magnesia Peninsula.

헤카톤케이레스가 올림포스 신의 편에 가담함 편집

But when he had provided those three (헤카톤케이레스: 브리아레오스, 코토스, 기게스) with all things fitting, nectar and ambrosia which the gods themselves eat, and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the 'father of men and gods' (제우스) spoke amongst them: “Hear me, 'bright children of Earth and Heaven (헤카톤케이레스)', that I may say what my heart within me bids. A long while now have we, who are sprung from Cronos and the Titan gods, fought with each other every day to get victory and to prevail. But do you show your great might and unconquerable strength, and face the Titans in bitter strife; for remember our friendly kindness, and from what sufferings you are come back to the light from your cruel bondage under misty gloom through our counsels.”

[654] So he said. And blameless Cottus (코토스, 헤카톤케이레스, 우라노스와 가이아의 아들, Striker or Furious) answered him again: “Divine one, you speak that which we know well: nay, even of ourselves we know that your wisdom and understanding is exceeding, and that you became a defender of the deathless ones from chill doom (타르타로스). And through your devising (계책) we are come back again from the murky (어두운) gloom and from our merciless bonds, enjoying what we looked not for, O lord, son of Cronos. And so now with fixed purpose and deliberate counsel (조언) we will aid your power in dreadful strife and will fight against the Titans in hard battle.”

헤카톤케이레스가 올림포스 신의 편에 가담한 날에 최후의 결전이 일어남 편집

[664] So he said: and the gods, givers of good things, applauded when they heard his word, and their spirit longed for (열망하다, 갈망하다) war even more than before, and they all, both male and female, stirred up hated battle that day, the Titan gods, and 'all that were born of Cronos' (올림포스 신) together with 'those dread, mighty ones of overwhelming strength' (헤카톤케이레스: 브리아레오스, 코토스, 기게스) whom Zeus brought up to the light from Erebus (에레보스: 카오스의 단성생식으로 낳은 아들, 여신 닉스의 오빠, 어둠의 남신, 타르타로스의 어둠) beneath the earth.

헤카톤케이레스: 50두 100수 편집

An hundred arms sprang from the shoulders of all alike, and each had fifty heads growing upon his shoulders upon stout limbs. These, then, stood against the Titans in grim strife, holding huge rocks in their strong hands.

티타노마키아의 최후의 결전 편집

And on the other part the Titans eagerly strengthened their ranks (멤버들), and both sides (티탄과 올림포스 신) at one time showed the work of their hands and their might. The boundless sea rang terribly around, and the earth crashed loudly: wide Heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들) was shaken and groaned, and high Olympus reeled from its foundation under the charge of the undying gods, and a heavy quaking reached dim Tartarus and the deep sound of their feet in the fearful onset (시작) and of their hard missiles (미사일). So, then, they launched their grievous shafts (화살, 창, 무기) upon one another, and the cry of both armies as they shouted reached to starry heaven; and they met together with a great battle-cry.

제우스의 분전과 신위 - 제우스의 번개 편집

[687] Then Zeus no longer held back his might; but straight his heart was filled with fury (분노, 격분) and he showed forth all his strength. From Heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들) and from Olympus (올림포스 산) he came forthwith, hurling his lightning: the bold flew thick and fast from his strong hand together with thunder and lightning, whirling an awesome flame. The life-giving earth crashed around in burning, and the vast wood crackled loud with fire all about. All the land seethed, and Ocean's (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) streams and the unfruitful sea. The hot vapour lapped round the earthborn Titans (땅의 신): flame unspeakable rose to the bright upper air: the flashing glare of the thunder-stone and lightning blinded their eyes for all that there were strong. Astounding heat seized Chaos (카오스): and to see with eyes and to hear the sound with ears it seemed even as if Earth (가이아: 대지의 여신, 대자연) and wide Heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들) above came together; for such a mighty crash would have arisen if Earth (가이아: 대지의 여신, 대자연) were being hurled to ruin, and Heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들) from on high were hurling her down; so great a crash was there while the gods were meeting together in strife. Also the winds (아네모이: 4명의 바람의 남신, 아스트라이오스와 에오스의 4아들) brought rumbling earthquake and duststorm, thunder and lightning and the lurid thunderbolt, which are the shafts of great Zeus, and carried the clangour (쨍그랑쨍그랑) and the warcry (공격의 함성) into the midst of the two hosts. An horrible uproar (대소란) of terrible strife arose: mighty deeds were shown and the battle inclined. But until then, they kept at one another and fought continually in cruel war.

Chthonic (/ˈkθɒnɪk/, from Greek χθόνιοςchthonios, "in, under, or beneath the earth", from χθώνchthōn "earth";[469] pertaining to the Earth; earthy; subterranean). Apart from its literal translation meaning 'subterranean,' its historical or interpretive definition designates, or pertains to, deities or spirits of the underworld, especially in relation to Greek religion. The Greek word khthon is one of several for "earth"; it typically refers to the interior of the soil, rather than the living surface of the land (as Gaia or Ge does) or the land as territory (as khora (χώρα) does). It evokes at once abundance and the grave.
The pronunciation is somewhat awkward for English speakers. Most dictionaries, such as the OED, state that the first two letters should be pronounced as [k], /ˈkθɒnɪk/; others, such as the AHD, record these letters as silent, /ˈθɒnɪk/. The modern pronunciation of the Greek word "χθόνιος" is ['xθonios], although the Classical Greek pronunciation would have been something similar to [kʰtʰonios].[470]
Chthonic and Olympian
While terms such as "Earth deity" or Earth mother have sweeping implications in English, the words khthonie and khthonios had a more precise and technical meaning in Greek, referring primarily to the manner of offering sacrifices to the deity in question.
Some chthonic cults practised ritual sacrifice, which often happened at night time. When the sacrifice was a living creature, the animal was placed in a bothros ("pit") or megaron ("sunken chamber"). In some Greek chthonic cults, the animal was sacrificed on a raised bomos ("altar"). Offerings usually were burned whole or buried rather than being cooked and shared among the worshippers.[471]
Cult type versus function
While chthonic deities had a general association with fertility, they did not have a monopoly on it, nor were the later Olympian deities wholly unconcerned for the Earth's prosperity. Thus Demeter and Persephone both watched over aspects of the fertility of land, yet Demeter had a typically Olympian cult while Persephone had a chthonic one.
Also, Demeter was worshipped alongside Persephone with identical rites, and yet occasionally was classified as an "Olympian" in late poetry and myth. The absorption of some earlier cults into the newer pantheon versus those that resisted being absorbed is suggested as providing the later myths.
In between
The categories Olympian and chthonic were not, however, completely separate. Some Olympian deities, such as Hermes and Zeus, also received chthonic sacrifices and tithes in certain locations. The deified heroes Heracles and Asclepius might be worshipped as gods or chthonic heroes, depending on the site and the time of origin of the myth.
Moreover, a few deities aren't easily classifiable under these terms. Hecate, for instance, was typically offered puppies at crossroads (see also Crossroads (mythology)) – a practice neither typical of an Olympian sacrifice nor of a chthonic sacrifice to Persephone or the heroes.[출처 필요] Because of her underworld roles, Hecate is generally classed as chthonic.
References in psychology and anthropology
In analytical psychology, the term chthonic was often used to describe the spirit of nature within; the unconscious earthly impulses of the Self, that is one's material depths, however not necessarily with negative connotations. See anima and animus or shadow. In Man and His Symbols Carl G. Jung explains:
Envy, lust, sensuality, deceit, and all known vices are the negative, 'dark' aspect of the unconscious, which can manifest itself in two ways. In the positive sense, it appears as a 'spirit of nature', creatively animating Man, things, and the world. It is the 'chthonic spirit' that has been mentioned so often in this chapter. In the negative sense, the unconscious (that same spirit) manifests itself as a spirit of evil, as a drive to destroy.[472]
Gender has a specific meaning in cultural anthropology. Teresa del Valle in her book Gendered Anthropology explains "there are male and female deities at every level. We generally find men associated with the above, the sky, and women associated with the below, with the earth, water of the underground, and the chthonic deities."[473] This was by no means universal and in Ancient Egypt the main deity of the earth was the male god Geb. Geb's female consort was named Nut, otherwise known as the sky. Greek mythology likewise has female deities associated with the sky, such as Dike, goddess of justice who sits on the right side of Zeus as his advisor. Eos was the goddess of dawn. Hades is the ancient Greek god of the underworld.
References in structural geology
The term Allochthon in structural geology is used to describe a large block of rock which has been moved from its original site of formation, usually by low angle thrust faulting. From the Greek "allo" meaning other and "chthon" designating the process of the land mass being moved under the earth and connecting two horizontally stacked décollements and thus "under the earth".
See also

헤카톤케이레스의 분전과 신위 편집

[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).

타르타로스에 대하여: 하늘과 땅 그리고 땅과 타르타로스 사이의 거리와 타르타로스의 어둠 편집

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.

Persephone supervising Sisyphus in the Underworld, Attis black-figure amphora, c. 530 BC.
Greek deities
series
Titans and Olympians
Aquatic deities
Chthonic deities
Personified concepts
Other deities
Primordial deities
Tartarus, or Tartaros (Greek: Τάρταρος, from τάρταρον "tartar encrusting the sides of casks"), is the deep abyss in ancient Greek mythology that is used as a dungeon of torment and suffering for the wicked. A part of the underworld and, in turn, below Uranus (sky), Gaia (earth), and Pontus (sea), Tartarus is the place where, according to Plato in Gorgias (c. 400 BC), souls were judged after death and where the wicked received punishment. Like other primal entities (such as the earth and time), Tartarus is also a primordial force or deity.
Tartarus was used as a prison for the worst of villains, including Cronus and the other Titans who were thrown in by Zeus. Uranus also threw his own children into Tartarus because he feared they might overthrow him. These mishaps included the "hundred-handed-ones", the "cyclopes" and the "giants".
Greek mythology
Greek underworld
Residents
Geography
Famous inmates
Visitors
v  d  e  h
In Greek mythology, Tartarus is both a deity and a place in the underworld. In ancient Orphic sources and in the mystery schools, Tartarus is also the unbounded first-existing entity from which the Light and the cosmos are born.
In the Greek poet Hesiod's Theogony, c. 700 BC, Tartarus was the third of the primordial deities, following after Chaos and Gaia (Earth), and preceding Eros.[474]
As for the place, Hesiod asserts that a bronze anvil falling from heaven would fall nine days before it reached the earth. The anvil would take nine more days to fall from earth to Tartarus.[475] In The Iliad (c. 700 BC), Zeus asserts that Tartarus is "as far beneath Hades as heaven is high above the earth."
While, according to Greek mythology, the realm of Hades is the place of the dead, Tartarus also has a number of inhabitants. When Cronus came to power as the King of the Titans, he imprisoned the Cyclopes in Tartarus and set the monster Campe as its guard. Some myths also say he imprisoned the three Hecatonchires (giants with fifty different faces to show emotions and one hundred arms). Zeus killed Campe and released the Cyclopes and the Hecatonchires to aid in his conflict with the Titans. The gods of Olympus eventually defeated the Titans. Many but not all of the Titans were cast into Tartarus. Epimetheus, Metis, Prometheus, and most of the female Titans are examples of the Titans who were not banished to Tartarus. Cronus was imprisoned in Tartarus while Atlas was sentenced to hold the sky on his shoulders to prevent the sky and Earth from resuming their primordial embrace. Other gods could be sentenced to Tartarus as well. Apollo is a prime example, although Zeus freed him. In Tartarus, the Hecatonchires guarded prisoners. Later, when Zeus overcame the monster Typhon, the offspring of Tartarus and Gaia,[476] he threw him into "wide Tartarus".[477]
Originally, Tartarus was used only to confine dangers to the gods of Olympus. In later mythologies, Tartarus became the place where the punishment fits the crime. For example:
  • King Sisyphus was sent to Tartarus for killing guests and travelers to his castle in violation to his hospitality, seducing his niece, and reporting one of Zeus' sexual conquests by telling the river god Asopus of the whereabouts of his daughter Aegina (who had been taken away by Zeus). But regardless of the impropriety of Zeus' frequent conquests, Sisyphus overstepped his bounds by considering himself a peer of the gods who could rightfully report their indiscretions. When Zeus ordered Thanatos to chain up Sisyphus in Tartarus, Sisyphus tricked Thanatos by asking him how the chains worked and ended up chaining Thanatos; as a result there was no more death. This caused Ares to free Thanatos and turn Sisyphus over to him. Sometime later, Sisyphus had Persephone send him back to the surface to scold his wife for not burying him properly. Sisyphus was forcefully dragged back to Tartarus by Hermes when he refused to go back to the Underworld after that. In Tartarus, Sisyphus would be forced to roll a large boulder up a mountainside which when he almost reached the crest, rolled away from Sisyphus and rolled back down repeatedly. This represented the punishment of Sisyphus claiming that his cleverness surpassed that of Zeus, causing the god to make the boulder roll away from Sisyphus, binding Sisyphus to an eternity of frustration.
  • King Tantalus was also in Tartarus after he cut up his son Pelops, boiled him, and served him as food when he was invited to dine with the gods. He also stole the ambrosia from the Gods and told his people its secrets. Another story mentioned that he held onto a golden dog forged by Hephaestus and stolen by Tantalus' friend Pandareus. Tantalus held onto the golden dog for safekeeping and later denied to Pandareus that he had it. Tantalus's punishment for his actions (now a proverbial term for "temptation without satisfaction") was to stand in a pool of water beneath a fruit tree with low branches. Whenever he reached for the fruit, the branches raised his intended meal from his grasp. Whenever he bent down to get a drink, the water receded before he could get any. Over his head towered a threatening stone like that of Sisyphus.
  • Ixion was the king of the Lapiths, the most ancient tribe of Thessaly. Ixion grew to hate his father-in-law and ended up pushing him onto a bed of coal and woods committing the first kin-related murder. The princes of other lands ordered that Ixion be denied of any sin-cleansing. Zeus took pity on Ixion and invited him to a meal on Olympus. But when Ixion saw Hera, he fell in love with her and did some under-the-table caressing until Zeus signaled him to stop. After finding a place for Ixion to sleep, Zeus created a cloud-clone of Hera named Nephele to test him to see how much he loved Hera. Ixion made love to her, which resulted in the birth of Centaurus, who mated with some Magnesian mares on Mount Pelion and thus engendered the race of Centaurs (who are called the Ixionidae from their descent). Zeus drove Ixion from Mount Olympus and then struck him with a thunderbolt. He was punished by being tied to a winged flaming wheel that was always spinning: first in the sky and then in Tartarus. Only when Orpheus came down to the Underworld to rescue Eurydice did it stop spinning because of the music Orpheus was playing. Ixion being strapped to the flaming wheel represented his burning lust.
  • In some versions, the Danaides murdered their husbands and were punished in Tartarus by being forced to carry water in a jug to fill a bath which would thereby wash off their sins, but the jugs were actually sieves so the water always leaked out.[478]
  • The giant Tityos was slain by Apollo and Artemis after attempting to rape Leto on Hera's orders. As punishment, Tityos was stretched out in Tartarus and tortured by two vultures who fed on his liver. This punishment is extremely similar to that of the Titan Prometheus.
  • King Salmoneus was also mentioned to have been imprisoned in Tartarus after passing himself off as Zeus, causing the real Zeus to smite him with a thunderbolt.
According to Plato (c. 427 BC), Rhadamanthus, Aeacus and Minos were the judges of the dead and chose who went to Tartarus. Rhadamanthus judged Asian souls, Aeacus judged European souls and Minos was the deciding vote and judge of the Greek.
Plato also proposes the concept that sinners were cast under the ground to be punished in accordance with their sins in the Myth of Er. Cronus, the ruler of the Titans, was thrown down into the pits of Tartarus by his children.
There were a number of entrances to Tartarus in Greek mythology. One was in Aornum.[479]
Roman mythology
In Roman mythology, Tartarus is the place where sinners are sent. Virgil describes it in the Aeneid as a gigantic place, surrounded by the flaming river Phlegethon and triple walls to prevent sinners from escaping from it. It is guarded by a hydra with fifty black gaping jaws, which sits at a screeching gate protected by columns of solid adamantine, a substance akin to diamond - so hard that nothing will cut through it. Inside, there is a castle with wide walls, and a tall iron turret. Tisiphone, one of the Erinyes who represents revenge, stands guard sleepless at the top of this turret lashing a whip. There is a pit inside which is said to extend down into the earth twice as far as the distance from the lands of the living to Olympus. At the bottom of this pit lie the Titans, the twin sons of Aloeus, and many other sinners. Still more sinners are contained inside Tartarus, with punishments similar to those of Greek myth.
Biblical Pseudepigrapha
Tartarus is only known in Hellenistic Jewish literature from the Greek text of 1 Enoch, dated to 400–200 BC. This states that God placed the archangel Uriel "in charge of the world and of Tartarus" (20:2). Tartarus is generally understood to be the place where 200 fallen Watchers (angels) are imprisoned.[480]
Tartarus also appears in sections of the Jewish Sibylline Oracles. E.g. Sib. Or. 4:186.
New Testament
In the New Testament, the noun Tartarus does not occur but tartaroo (ταρταρόω, "throw to Tartarus"), a shortened form of the classical Greek verb kata-tartaroo ("throw down to Tartarus"), does appear in 2 Peter 2:4. Liddell Scott provides other sources for the shortened form of this verb, including Acusilaus (5th century BC), Joannes Laurentius Lydus (4th century AD) and the Scholiast on Aeschylus, Eumenides, who cites Pindar relating how the earth tried to tartaro "cast down" Apollo after he overcame the Python.[481] In classical texts, the longer form kata-tartaroo is often related to the throwing of the Titans down to Tartarus.[482]
The ESV is one of several English versions that gives the Greek reading Tartarus as a footnote:
For if God did not spare angels when they sinned, but cast them into hell [1] and committed them to chains [2] of gloomy darkness to be kept until the judgment;"
Footnotes [1] 2:4 Greek Tartarus
Adam Clarke reasoned that Peter's use of language relating to the Titans was an indication that the ancient Greeks had heard of a Biblical punishment of fallen angels.[483] Some Evangelical Christian commentaries distinguish Tartarus as a place for wicked angels and Gehenna as a place for wicked humans on the basis of this verse.[484] Other Evangelical commentaries, in reconciling that some fallen angels are chained in Tartarus, yet some not, attempt to distinguish between one type of fallen angel and another.[485]
See also

티타노마키아의 종결: 티탄이 타르타로스에 갇힘 - 타르타로스의 위치와 잠금 및 감시장치 편집

There (타르타로스) by the counsel (조언, 지휘) of Zeus who drives the clouds the Titan gods are hidden under misty gloom (타르타로스: 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둠고 눅눅한 곳), in a dank place where are the ends of the huge earth. And they (티탄) may not go out; for Poseidon (포세이돈: 도데카테온, 올림포스 12신, 바다 · 지진 · 돌풍의 남신) fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes (기게스, 헤카톤케이레스, 우라노스와 가이아의 아들, Big-Limbed) and Cottus (코토스, 헤카톤케이레스, 우라노스와 가이아의 아들, Striker or Furious) and great-souled Obriareus (브리아레오스, 헤카톤케이레스, 우라노스와 가이아의 아들, Vigorous, sea goat) live, trusty warders (교도관) of Zeus who holds the aegis (아이기스: 이지스, 제우스의 방패).

The aegis on the Lemnian Athena of Phidias, represented by a cast at the Pushkin Museum
The Aegis (Αιγίς), as stated in the Iliad, is the shield or buckler or breastplate of Athena and Zeus, famously bearing Medusa's head, which, according to Homer was fashioned by Hephaestus "... and among them went bright-eyed Athene, holding the precious aegis which is ageless and immortal: a hundred tassels of pure gold hang fluttering from it, tight-woven each of them, and each the worth of a hundred oxen."[486]
The modern concept of doing something "under someone's aegis" means doing something under the protection of a powerful, knowledgeable, or benevolent source. The word aegis is identified with protection by a strong force with its roots in Greek mythology and adopted by the Romans; there are parallels in Norse mythology and in Egyptian mythology as well, where the Greek word aegis is applied by extension.
In Greek mythology
Virgil imagines the Cyclopes in Hephaestus' forge, who "busily burnished the aegis Athene wears in her angry moods—a fearsome thing with a surface of gold like scaly snake-skin, and he linked serpents and the Gorgon herself upon the goddess's breast—a severed head rolling its eyes."[487] furnished with golden tassels and bearing the Gorgoneion (Medusa's head) in the central boss. Some of the Attic vase-painters retained an archaic tradition that the tassels had originally been serpents in their representations of the aegis. When the Olympian deities overtook the older deities of Greece and she was born of Metis (inside Zeus who had swallowed the goddess) and "re-born" through the head of Zeus fully clothed, Athena already wore her typical garments.
When the Olympian shakes the aegis, Mount Ida is wrapped in clouds, the thunder rolls and men are struck down with fear. "Aegis-bearing Zeus", as he is in the Iliad, sometimes lends the fearsome goatskin to Athena. In the Iliad when Zeus sends Apollo to revive the wounded Hector of Troy, Apollo, holding the aegis, charges the Achaeans, pushing them back to their ships drawn up on the shore. According to Edith Hamilton's Mythology: Timeless Tales of Gods and Heroes,[488] the Aegis is the breastplate of Zeus, and was "awful to behold."

736~819행: 우주론 - 특히 지하세계와 관련하여 편집

COSMOGRAPHY

우주론 개요 - 특히 지하세계와 관련하여 편집

[736] And there, all in their order, are the sources and ends of

  1. gloomy earth (가이아: 대지의 여신, 대자연) and
  2. misty Tartarus (타르타로스: 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둡고 눅눅한 곳) and
  3. the unfruitful sea (폰토스: 바다의 남신, 가이아의 단성생식으로 낳은 아들) and
  4. starry heaven (우라노스: 하늘의 남신, 가이아의 단성생식으로 낳은 아들), which even the gods abhor.

It is a great gulf, and if once a man were within the gates, he would not reach the floor until a whole year had reached its end, but cruel blast (폭발, 강한 바람) upon blast would carry him this way and that. And this marvel is awful even to the deathless gods.

Greco-Roman tradition
For Hesiod and the early Greek Olympian myth (8th century BC), Chaos was the first of the primordial deities, followed by Earth (Gaia), Tartarus and Eros (Love).[489] From Chaos came Erebus and Nyx.[490]
Passages in Hesiod's Theogony suggest that Chaos was located below Earth but above Tartarus.[491] Primal Chaos was sometimes said to be the true foundation of reality, particularly by philosophers such as Heraclitus.
Ovid (1st century BC), in his Metamorphoses, described Chaos as "a rude and undeveloped mass, that nothing made except a ponderous weight; and all discordant elements confused, were there congested in a shapeless heap."[492]
Fifth-century Orphic cosmogony had a "Womb of Darkness" in which the Wind lay a Cosmic Egg whence Eros was hatched, who set the universe in motion.

아틀라스 편집

[744] There stands the awful home (즉, 서쪽 끝) of murky Night (닉스 Nyx: 밤의 여신, 카오스의 딸) wrapped in dark clouds. In front of it the son of Iapetus (이아페토스: 티탄, 우라노스와 가이아의 아들, 'the Piercer')[493] (아틀라스) stands immovably upholding the wide heaven upon his head and unwearying hands,

닉스와 헤메라: 밤과 낮 편집

where Night (닉스 Nyx: 태초신, 밤의 여신, 카오스의 딸) and Day (헤메라: 태초신, 낮의 여신, 에레보스와 닉스의 딸) draw near and greet one another as they pass the great threshold of bronze: and while the one is about to go down into the house, the other comes out at the door. And the house (즉, 서쪽 끝) never holds them both within; but always one is without the house passing over the earth, while the other stays at home and waits until the time for her journeying come; and the one (헤메라) holds all-seeing light for them on earth, but the other (닉스) holds in her arms Sleep (히프노스: 잠의 남신, 닉스의 단성생식의 아들) the brother of Death (타나토스: 죽음의 남신, 닉스의 단성생식의 아들, Death), even evil Night (닉스 Nyx: 태초신, 밤의 여신, 카오스의 딸), wrapped in a vaporous cloud.

Nyx
La Nuit by William-Adolphe Bouguereau (1883)
ConsortErebus
ParentsChaos
SiblingsErebus, Gaia, Tartarus and Eros[494]
Childrensee below
Nyx (Ancient Greek: Νύξ, "night") – Nox in Latin translation – is the Greek goddess (or personification) of the night. A shadowy figure, Nyx stood at or near the beginning of creation, and was the mother of other personified gods such as Hypnos (Sleep) and Thánatos (Death). Her appearances in mythology are sparse, but reveal her as a figure of exceptional power and beauty. She is found in the shadows of the world and only ever seen in glimpses.
Mythology and literature
Hesiod
In Hesiod's Theogony, Nyx is born of Chaos.[495] With Erebus (Darkness), Nyx gives birth to Aether (Brightness) and Hemera (Day).[496] Later, on her own, Nyx gives birth to Moros (Doom, Destiny), Ker (Fate, Destruction, Death), Thanatos (Death), Hypnos (Sleep), the Oneiroi (Dreams), Momus (Blame), Oizys (Woe, Pain, Distress), the Hesperides, the Moirai (Fates), the Keres, Nemesis (Indignation, Retribution), Apate (Deceit), Philotes (Friendship, Love), Geras (Old Age), and Eris (Strife).[497]
Roman-era bronze statuette of Nyx velificans or Selene (Getty Villa)
In his description of Tartarus, Hesiod locates there the home of Nyx[498] and the homes of her children Hypnos (Sleep) and Thanatos (Death).[499] Hesiod says further that Hemera (Day), who is Nyx's daughter, left Tartarus just as Nyx entered it; when Hemera returned, Nyx left.[500] This mirrors the portrayal of Ratri (night) in the Rigveda, where she works in close cooperation but also tension with her sister Ushas (dawn).
Homer
At Iliad 14.249–61, Hypnos, the minor god of sleep, reminds Hera of an old favor after she asks him to put Zeus to sleep. He had once before put Zeus to sleep at the bidding of Hera, allowing her to cause Heracles (who was returning by sea from Laomedon's Troy) great misfortune. Zeus was furious and would have smitten Hypnos into the sea if he had not fled to Nyx, his mother, in fear. Homer goes on to say that Zeus, fearing to anger Nyx, held his fury at bay, and in this way Hypnos escaped the wrath of Zeus. He disturbed Zeus only a few times after that always fearing Zeus and running back to his mother Nyx, who would have confronted Zeus with a maternal fury.
Others
Nyx took on an even more important role in several fragmentary poems attributed to Orpheus. In them, Nyx, rather than Chaos, is the first principle. Nyx occupies a cave or adyton, in which she gives oracles. Cronus – who is chained within, asleep and drunk on honey – dreams and prophesies. Outside the cave, Adrasteia clashes cymbals and beats upon her tympanon, moving the entire universe in an ecstatic dance to the rhythm of Nyx's chanting. Phanes – the strange, monstrous, hermaphrodite Orphic demiurge – was the child or father of Nyx. Nyx is also the first principle in the opening chorus of Aristophanes' The Birds, which may be Orphic in inspiration. Here she is also the mother of Eros.
The theme of Nyx's cave or mansion, beyond the ocean (as in Hesiod) or somewhere at the edge of the cosmos (as in later Orphism) may be echoed in the philosophical poem of Parmenides. The classical scholar Walter Burkert has speculated that the house of the goddess to which the philosopher is transported is the palace of Nyx; this hypothesis, however, must remain tentative.
For other mythical aspects connected with Nyx, see Chaos (cosmogony) and Cosmogony and cosmology.
Greek deities
series
Titans and Olympians
Aquatic deities
Chthonic deities
Personified concepts
Other deities
Primordial deities
In Greek mythology Hemera (Ἡμέρα, "day", 발음 [hɛːméra]) was the personification of day and one of the Greek primordial deities. She is the goddess of the daytime and, according to Hesiod, the daughter of Erebos and Nyx (the goddess of night).[501] Hemera is remarked upon in Cicero's De Natura Deorum, where it is logically determined that Dies (Hemera) must be a god, if Uranus is a god.[502] The poet Bacchylides states that Nyx and Chronos are the parents, but Hyginus in his preface to the Fabulae mentions Chaos as the mother/father and Nyx as her sister.
She was the female counterpart of her brother and consort, Aether (Light), but neither of them figured actively in myth or cult. Hyginus lists their children as Uranus, Gaia, and Thalassa (the primordial sea goddess), while Hesiod only lists Thalassa as their child.
According to Hesiod's Theogony, Hemera left Tartarus just as Nyx entered it; when Hemera returned, Nyx left:[503]
"Nyx and Hemera draw near and greet one another as they pass the great threshold of bronze: and while the one is about to go down into the house, the other comes out at the door."
Pausanias seems to confuse her with Eos when saying that she carried Cephalus away. Pausanias makes this identification with Eos upon looking at the tiling of the royal portico in Athens, where the myth of Eos and Kephalos is illustrated. He makes this identification again at Amyklai and at Olympia, upon looking at statues and illustrations where Eos (Hemera) is present.

닉스의 자녀: 히프노스(잠)와 타나토스(죽음) 편집

Hypnos and Thanatos carrying dead Sarpedon, while Hermes watches. Inscriptions in ancient Greek: HVPNOS-HERMES-θΑΝΑΤΟS (here written vice versa). Attic red-figured calyx-krater, 515 BC.

[758] And there the children of dark Night (닉스 Nyx: 태초신, 밤의 여신, 카오스의 딸) have their dwellings,

  1. Sleep (히프노스: 잠의 남신, 닉스의 단성생식의 아들) and
  2. Death (타나토스: 죽음의 남신, 닉스의 단성생식의 아들, Death), awful gods. The glowing Sun (헤메라: 태초신, 낮의 여신, 에레보스와 닉스의 딸) never looks upon them with his beams, neither as he goes up into heaven, nor as he comes down from heaven.

And the former of them (히프노스: 잠) roams peacefully over the earth and the sea's broad back and is kindly to men; but the other (타나토스: 죽음) has a heart of iron, and his spirit within him is pitiless as bronze: whomsoever of men he has once seized he holds fast: and he is hateful even to the deathless gods.

Hypnos
Hypnos and Thánatos, Sleep and His Half-Brother Death by John William Waterhouse
God of Sleep
AbodeUnderworld
SymbolPoppy
ConsortPasithea
ParentsNyx
SiblingsThánatos, Morpheus, Phobetor and Phantasos
ChildrenMorpheus, Phobetor and Phantasos (according to Ovid)
Roman equivalentSomnus
In Greek mythology, Hypnos[504] (Ὕπνος, "sleep") was the personification of sleep; the Roman equivalent was known as Somnus.[504] His twin was Thánatos (Θάνατος, "death"); their mother was the primordial goddess Nyx (Νύξ, "night"). His palace was a dark cave where the sun never shone. At the entrance were a number of poppies and other hypnogogic plants. His dwelling had no door or gate so that he might not be awakened by the creaking of hinges.
Hypnos' three sons or brothers represented things that occur in dreams (the Oneiroi). Morpheus, Phobetor and Phantasos appeared in the dreams of kings. According to one story, Hypnos lived in a cave underneath a Greek island; through this cave flowed Lethe, the river of forgetfulness.
Endymion, sentenced by Zeus to eternal sleep, received the power to sleep with his eyes open. He was granted this by Hypnos in order to constantly watch his beloved Selene, according to the poet, Licymnius Chios. Other stories [505][504] suggest, Hypnos fell in love with Endymion and granted him the power to sleep with his eyes open so Hypnos could watch Endymion without interruption.
In art, Hypnos was portrayed as a naked youthful man, sometimes with a beard, and wings attached to his head. He is sometimes shown as a man asleep on a bed of feathers with black curtains about him. Morpheus is his chief minister and prevents noises from waking him. In Sparta, the image of Hypnos was always put near that of death.
The English word "hypnosis" is derived from his name, referring to the fact that when hypnotized, a person is put into a sleep-like state (hypnos "sleep" + -osis "condition").[506] Additionally, the English word "insomnia" comes from the name of his Latin counterpart, Somnus. (in- "not" + somnus "sleep"),[507] as well as a few less-common words such as "somnolent", meaning sleepy or tending to cause sleep.[508]
Thanatos
Thanatos as a winged and sword-girt youth. Sculptured marble column drum from the Temple of Artemis at Ephesos, c.325–300 BC.
Personification of Death
AbodeUnderworld
SymbolTheta, Poppy, Butterfly, Sword, Inverted Torch
ParentsNyx, Erebus
SiblingsHypnos, Nemesis, Eris, Keres, Oneiroi, and many others
Roman equivalentMors
In Greek mythology, Thanatos (Θάνατος, Thánatos, "Death,"[509] from θνῄσκω - thnēskō, "to die, be dying"[510]) was the daemon personification of death. He was a minor figure in Greek mythology, often referred to but rarely appearing in person.
His name is transliterated in Latin as Thanatus, but his equivalent in Roman mythology is Mors or Letus/Letum,[출처 필요] and he is sometimes identified erroneously with Orcus (Orcus himself had a Greek equivalent in the form of Horkos, God of the Oath).[출처 필요]
In myth and poetry
The Greek poet Hesiod established in his Theogony that Thánatos is a son of Nyx (Night) and Erebos (Darkness) and twin of Hypnos (Sleep).

"And there the children of dark Night have their dwellings, Sleep and Death, awful gods. The glowing Sun never looks upon them with his beams, neither as he goes up into heaven, nor as he comes down from heaven. And the former of them roams peacefully over the earth and the sea's broad back and is kindly to men; but the other has a heart of iron, and his spirit within him is pitiless as bronze: whomsoever of men he has once seized he holds fast: and he is hateful even to the deathless gods." [511]

Homer also confirmed Hypnos and Thanatos as twin brothers in his epic poem, the Iliad, where they were charged by Zeus via Apollo with the swift delivery of the slain hero Sarpedon to his homeland of Lycia.

"Then (Apollon) gave him [Sarpedon] into the charge of swift messengers to carry him, of Hypnos and Thanatos, who are twin brothers, and these two presently laid him down within the rich countryside of broad Lycia." [512]

Counted among Thanatos' siblings were other negative personifications such as Geras (Old Age), Oizys (Suffering), Moros (Doom), Apate (Deception), Momus (Blame), Eris (Strife), Nemesis (Retribution) and even the Acherousian/Stygian boatman Charon. Thanatos was loosely associated with the three Moirai (for Hesiod, also daughters of Night), particularly Atropos, who was a goddess of death in her own right. He is also occasionally specified as being exclusive to peaceful death, while the bloodthirsty Keres embodied violent death. His duties as a Guide of the Dead were sometimes superseded by Hermes Psychopompos. Conversely, Thanatos may have originated as a mere aspect of Hermes before later becoming distinct from him.

지하세계의 신: 하데스 · 페르세포네 · 케르베로스 편집

[767] There, in front, stand the echoing halls of the god of the lower-world (지하세계),

  1. strong Hades (하데스: 테오이 크토니오이, 크로노스와 레아의 아들, 죽음과 지하세계의 남신), and of
  2. awful Persephone (페르세포네 · 코레: 테오이 크토니오이, 지하세계의 여신, 제우스와 데메테르의 딸).
  3. A fearful hound (케르베로스: 남신, 지하세계를 지키는 개, 헬하운드) guards the house in front, pitiless, and he has a cruel trick. On those who go in he fawns (아양떨다) with his tail and both is ears, but suffers them not to go out back again, but keeps watch and devours whomsoever he catches going out of the gates of strong Hades and awful Persephone.
Hermes Psykhopompos sits on a rock, preparing to lead a dead soul to the Underworld. :Attic white-ground lekythos, ca. 450 BC, Staatliche Antikensammlungen (Inv. 2797)
The Greek underworld, in mythology, was a place where souls went after death and was the Greek idea of afterlife. At the moment of death the soul was separated from the corpse, taking on the shape of the former person, and was transported to the entrance of Hades.[513] Hades itself was described as being either at the outer bounds of the ocean or beneath the depths or ends of the earth.[514] It was considered the dark counterpart to the brightness of Mount Olympus, and was the kingdom of the dead that corresponded to the kingdom of the gods.[515] Hades was a realm invisible to the living and it was made solely for the dead.[516]
Geography
Rivers
There were five main rivers that appear both in the real world and the underworld. Their names were meant to reflect the emotions associated with death.[517]
  • The Styx is generally considered to be one of the most prominent and central rivers of the Underworld and is also the most widely known out of all the rivers. It is known as the river of hatred and is named after the goddess Styx. It is said that this river circles the underworld seven times.[518]
  • The Acheron is the river of pain. According to Euripides, it is the river that Charon, also known as the Ferryman, rows the dead in the ferry across to enter Hades.[519]
  • The Lethe is the river of oblivion. It is associated with the goddess Lethe, or the goddess of forgetfulness and oblivion.[520]
  • The Phlegethon is the river of fire. According to Plato, this river led to the depths of Tartarus.
  • The Cocytus is the river of wailing.
Tartarus
Tartarus is not considered to be directly a part of Hades, although many sources still call it the proverbial term "hell" - it is described as being as far beneath Hades as the earth is beneath the sky.[521] It is so dark that the "night is poured around it in three rows like a collar round the neck, while above it grow the roots of the earth and of the unharvested sea."[522] Tartarus is the place that Zeus cast the Titans along with his father Kronos after defeating them.[523] Homer wrote that Kronos then became the king of Tartarus.[524] While Odysseus does not see them himself, he mentions some of the people within the underworld who are experiencing punishment for their sins. Tantalos, who betrayed the trust of the gods, is suffering torment by having food and drink eternally beyond his reach; and Sisyphus, who tried to cheat death, must eternally roll a boulder up a hill, only to see it roll back down again.[525]
Fields of Punishment
The Fields of Punishment was a place for those who had created havoc on the world and committed crimes specifically against the gods. The individual's punishment of eternal suffering would fit their specific crime. For Tityos, who attempted to rape Leto, this was being staked to the ground while two vultures fed on his regenerating liver.[526]
Asphodel Meadows
The Asphodel Meadows was a place for ordinary or indifferent souls who did not commit any significant crimes, but who also did not achieve any greatness or recognition that would warrant them being admitted to the Elysian Fields. It was where mortals who did not belong anywhere else in the Underworld were sent.[527]
Elysian Fields
The Elysian Fields was a place for the especially distinguished. It was ruled over by Rhadamanthus, and the souls that dwelled there had an easy afterlife and had no labors.[528] Usually, those who had proximity to the gods were granted admission, rather than those who were especially righteous or had ethical merit.[521] Heroes such as Kadmos, Peleus, and Achilles also were transported here after their deaths. Normal people who lived righteous and virtuous lives could also gain entrance, such as Socrates, who proved his worth sufficiently through philosophy.[521]
Isles of the Blessed
The Isles of the Blessed were islands in the realm of Elysium. When a soul achieved Elysium they had a choice to either stay in Elysium, or to be re-born. If a soul was re-born three times and achieved Elysium all three times, then they were sent to the Isles of the Blessed and achieved eternal paradise. [529]
Deities
Hades
Hades (Aides, Aidoneus, or Haides), the son of Kronos and brother of Zeus and Poseidon, was the Greek god of the underworld.[530] When the world was divided between the sons of Kronos, Zeus received the heavens, Poseidon the sea, and Hades the underworld; the earth itself was divided between the three. Therefore, while Hades' responsibility was in the Underworld, he was allowed to have power on earth as well.[531] However, Hades himself is rarely seen outside his domain, and to those on earth his intentions and personality are a mystery.[532] In art and literature Hades is depicted as stern and dignified, but not a fierce torturer or devil-like.[531] However, Hades was considered the enemy to all life and was hated by both the gods and men; sacrifices and prayers did not appease him so mortals rarely tried.[533] He was also not a tormenter of the dead, and sometimes considered the "Zeus of the dead" because he was hospitable to them.[534] Those who received punishment in Tartarus were assigned by the other gods seeking vengeance. In Greek society, many viewed Hades as the least liked god and many gods even had an aversion towards him, and when people would sacrifice to Hades, it would be if they wanted revenge on an enemy or something terrible to happen to them [535]
Hades was sometimes referred to as Pluto and was represented in a lighter way - here, he was considered the giver of wealth, since the crops and the blessing of the harvest come from below the earth.[536]
Persephone
The Rape of Persephone: Persephone is abducted by a Hades in his chariot. Persephone krater Antikensammlung Berlin 1984.40
Persephone (also known as Kore) was the daughter of Demeter, the goddess of the harvest, and Zeus. Persephone was abducted by Hades, who desired a wife. When Persephone was gathering flowers, she was entranced by a narcissus flower planted by Gaia (to lure her to the Underworld as a favor to Hades), and when she picked it the earth suddenly opened up.[537] Hades, appearing in a golden chariot, seduced and carried Persephone into the underworld. When Demeter found out that Zeus had given Hades permission to abduct Persephone and take her as a wife, Demeter became enraged at Zeus and stopped growing harvests for the earth. To soothe her, Zeus sent Hermes to the Underworld to take Persephone back to her mother. However, she ate 6 pomegranate seeds and so she was forever tied to the underworld, since the pomegranate seed was sacred to the underworld.[538]
Persephone could then only leave the Underworld when the earth was blooming, or every season except the winter. The poem below describes the abduction of Persephone by Hades:

"I sing now of the great Demeter
Of the beautiful hair,
And of her daughter Persephone
Of the lovely feet,
Whom Zeus let Hades tear away
From her mother's harvests
And friends and flowers—
Especially the Narcissus,
Grown by Gaia to entice the girl
As a favor to Hades, the gloomy one.
This was the flower that
Left all amazed,
Whose hundred buds made
The sky itself smile.
When the maiden reached out
To pluck such beauty,
The earth opened up
And out burst Hades …
The son of Kronos,
Who took her by force
On his chariot of gold,
To the place where so many
Long not to go.
Persephone screamed,
She called to her father,
All-powerful and high, …
But Zeus had allowed this.
He sat in a temple
Hearing nothing at all,
Receiving the sacrifices of
Supplicating men."[539]

Persephone herself is considered a fitting other half to Hades because of the meaning of her name which bears the Greek root for "killing" and the -phone in her name means "putting to death."[531]
The Erinyes
The Erinyes were the three goddesses associated with the souls of the dead and the avenged crimes against the natural order of the world. They were particularly concerned with crimes done by children against their parents, such as matricide, patricide, and unfilial conduct. They would inflict madness upon the living murderer, or if a nation was harboring such a criminal, the Erinyes would cause starvation and disease to the nation.[540] The Erinyes were dreaded by the living since they embodied the vengeance of the person who was wronged against the wrongdoer.[541] Often the Greeks made "soothing libations" to the Erinyes to appease them so as to not invoke the wrath of Erinyes, and overall the Erinyes received many more libations and sacrifices than other gods of the underworld.[542] The Erinyes were depicted as ugly and winged women with their bodies intertwined with serpents.[543]
Hermes
While Hermes did not primarily reside in the Underworld and is not usually associated with the Underworld, he was the one who led the souls of the dead to the underworld. In this sense he was known as Hermes Psychopompos, and with his fair golden wand he was able to lead the dead to their new home. He was also called upon by the dying to assist in their passing - some called upon him to have painless deaths or be able to die when and where they believed they were meant to die.[544]
Minos
Minos was the judge of the dead. He judged the deeds of the deceased and created the laws that governed the underworld. However, none of the laws provided a true justice to the souls of the dead, and the dead did not receive rewards for following them or punishment for wicked actions.[545]
Charon
Charon is the ferryman who, after receiving a soul from Hermes, would guide them across the river Acheron to the underworld. To the Etruscans, Charon was considered a fearsome being - he wielded a hammer and was hook-nosed, bearded, and had animalistic ears with teeth.[521] In other early Greek depictions, Charon was considered merely an ugly bearded man with a conical hat and tunic.[546] Later on in more modern Greek folklore, he was considered more angelic, like the Archangel Michael. Nevertheless Charon was considered a terrifying being since his duty was to bring these souls to the Underworld and no one would persuade him to not bring them to the Underworld.
Cerberus
Hades with Cerberus.
Cerberus (Kerberos), or the "Hell-Hound," is Hades' massive multi-headed (usually three-headed)[165][547][548] dog that guards the entrance of the underworld.[531] Cerberus' duty is to allow people into the Underworld, but no one was allowed out of the Underworld. Cerberus is described as having many rows of teeth so that he can strip the dead of their clothing, belongings, and flesh, transforming them into only skeletons.[531]
The Dead
In the Greek underworld, the souls of the dead still existed but they are insubstantial and they flitted around the underworld with no sense of purpose.[549] The dead within the Homeric Underworld lack menos, or strength, and therefore they cannot influence those on earth. They also lack phrenes, or wit, and are heedless of what goes on around them and on the earth above them.[550] Their lives in the underworld were very neutral, so all social statuses and political positions were eliminated and no one was able to use their previous lives to their advantage in the Underworld.[545]
The idea of progress did not exist in the Greek Underworld - at the moment of death, the psyche was frozen, in experience and appearance. The souls in the Underworld did not age or really change in any sense. They did not lead any sort of active life in the Underworld - they were exactly the same as they were in life.[551] Therefore those who had died in battle were eternally blood-spattered in the underworld and those who had died peacefully were able to remain that way.[552]
Overall the Greek dead were considered to be irritable and unpleasant, but not dangerous or malevolent. They grew angry if they felt a hostile presence near their graves and drink offerings were given in order to appease them so as not to anger the dead.[553] Mostly blood offerings were given due to the fact that they needed the essence of life to become communicative and conscious again.[545] This is shown in Homer's Odyssey, where Odysseus had to give blood in order for the souls to interact with him. While in the underworld, the dead passed the time through simple pastimes such as playing games, as shown from objects found in tombs such as dice and game-boards.[554] Grave gifts such as clothing, jewelry, and food were left by the living for use in the Underworld as well since many viewed these gifts to carry over into the Underworld.[551] There was not a general consensus as to whether the dead were able to consume food or not. Homer depicted the dead as unable to eat or drink unless they had been summoned; however, some reliefs portray the Underworld as having many elaborate feasts.[554] While not completely clear, it is implied that the dead could still have sexual intimacy with another, although no children were produced. The Greeks also showed belief in the possibility of marriage in the Underworld, which in a sense describes the Greek Underworld having no difference than from their current life.[555]
Lucian described the people of the Underworld as simple skeletons. They are indistinguishable from each other, and it is impossible to tell who was wealthy or important in the living world.[556] However, this view of the Underworld was not universal - Homer depicts the dead keeping their familiar faces.
Hades itself was free from the concept of time. The dead are aware of both the past and the future, and in poems describing Greek heroes, the dead helped move the plot of the story by prophesying and telling truths unknown to the hero.[551] The only way for humans to communicate with the dead was to suspend time and their normal life to reach Hades, the place beyond immediate perception and human time.[551]
Greek attitudes
The Greeks had a definite belief that there was a journey to the afterlife or another world. They believed that death was not a complete end to life or human existence.[557] The Greeks accepted the existence of the soul after death, but saw this afterlife as meaningless.[558] In the underworld, the identity of a dead person still existed, but it had no strength or true influence. Rather, the continuation of the existence of the soul in the Underworld was considered a remembrance of the fact that the dead person had existed, and while the soul still existed, it was inactive.[559] However, the price of death was considered a great one. Homer believed that the best possible existence for humans was to never be born at all, or die soon after birth, because the greatness of life could never balance the price of death.[560] The Greek gods only rewarded heroes who were still living; heroes that died were ignored in the afterlife. However, it was considered very important to the Greeks to honor the dead and was seen as a type of piety. Those who did not respect the dead opened themselves to the punishment of the gods - for example, Odysseus ensured Ajax's burial, or the gods would be angered.[561]
Myths and stories
Orpheus
Orpheus, a poet and musician that had almost supernatural abilities to move anyone to his music, descended to the Underworld as a living mortal to retrieve his dead wife Eurydice after she was bitten by a poisonous rattlesnake on their wedding day. With his lyre playing skills, he was able to put a spell on the guardians of the underworld and move them with his music.[562] With his beautiful voice he was able to convince Hades and Persephone to allow he and his wife to return to the living. The rulers of the Underworld agreed, but under one condition - Eurydice would have to follow behind Orpheus and he could not turn around to look at her. Once Orpheus reached the entrance, however, he turned around, longing to look at his beautiful wife, only to watch as his wife faded back into the Underworld. He was forbidden to return to the Underworld a second time and he spent his life playing his music to the birds and the mountains.[563]

스틱스 편집

[775] And there dwells the goddess loathed (혐오하다) by the deathless gods, terrible Styx (스틱스: 오케아노스와 테티스의 딸, 강의 여신, 세상과 지하세계의 경계에 흐르는 강), eldest daughter of back-flowing[564] Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지). She (스틱스) lives apart from the gods in her glorious house vaulted over with great rocks and propped (떠받치다) up to heaven all round with silver pillars.

Greek underworld
Residents
Geography
Famous inmates
Visitors
v  d  e  h
Etching of G. Doré
The Styx (/stɪks/; Στύξ [stýkʰs]) is a river in Greek mythology that formed the boundary between Earth and the Underworld (often called Hades which is also the name of this domain's ruler). The rivers Styx, Phlegethon, Acheron, and Cocytus all converge at the center of the underworld on a great marsh, which is also sometimes called the Styx. The important rivers of the underworld are Lethe, Eridanos, and Alpheus.
The gods were bound by the Styx and swore oaths on it. The reason for this is during the Titan war, Styx, the goddess of the river Styx, sided with Zeus. After the war, Zeus promised every oath be sworn upon her.[565] Zeus swore to give Semele whatever she wanted and was then obliged to follow through when he realized to his horror that her request would lead to her death. Helios similarly promised his son Phaëton whatever he desired, also resulting in the boy's death. According to some versions, Styx had miraculous powers and could make someone invulnerable. According to one tradition, Achilles was dipped in it in his childhood, acquiring invulnerability, with exception of his heel, by which his mother held him. This is the source of the expression Achilles' heel, a metaphor for a vulnerable spot.
Styx was primarily a feature in the afterworld of Greek mythology, and similar to the Christian area of Hell in texts such as The Divine Comedy and "Paradise Lost". The ferryman Charon is believed to have transported the souls of the newly dead across this river into the underworld, though in the original Greek and Roman sources, as well as in Dante, it was the river Acheron that Charon plied. Dante put Phlegyas over the Styx and made it the fifth circle of Hell, where the wrathful and sullen are punished by being drowned in the muddy waters for eternity, with the wrathful fighting each other.
In ancient times some believed that placing a coin in the mouth[566] of the deceased would help pay the toll for the ferry to help cross the Acheron river which would lead one to the entrance of the underworld. If some could not pay the fee it was said that they would never be able to cross the river. This ritual was performed by the relatives.
The variant spelling Stix was sometimes used in translations of Classical Greek before the 20th century.[567] By synecdoche, the adjective stygian (/ˈstɪiən/) came to refer to anything dark, dismal, and murky.
Goddess
Styx was also the name of the daughter of Oceanus and Tethys. She was wife to Pallas and bore him Zelus, Nike, Kratos and Bia (and sometimes Eos). Styx supported Zeus in the Titanomachy where she was the first to rush to his aid. For this reason her name was given the honor of being a binding oath for the gods.
Nymph
Popular culture and science
As of 2 July 2013, Styx officially became the name of one of Pluto's moons.[568] The other moons (Charon, Nix, Hydra, and Kerberos) also have names from Greco-Roman mythology.
See also

이리스 편집

Rarely does the daughter of Thaumas (타우마스: 바다의 남신, 바다의 경이로움, 폰토스와 가이아의 아들), swift-footed Iris (이리스: 무지개의 여신, 신들의 전령사 여신), come to her (스틱스) with a message over the sea's wide back. But when strife and quarrel arise among the deathless gods, and when any of them who live in the house of Olympus lies, then Zeus sends Iris (이리스: 무지개의 여신, 신들의 전령사 여신) to bring in a golden jug (주전자[병]) the great oath (맹세) of the gods from far away, the famous cold water which trickles down from a high and beetling (돌출한) rock.

In Greek mythology, Thaumas (/ˈθɔːməs/; Θαῦμας; gen.: Θαύμαντος) (English translation: "wonder") was a sea god, son of Pontus and Gaia. He married an Oceanid, Electra (or Ozomene). The children of Thaumas and Electra were the Harpies and Iris, the goddess of rainbows and a messenger of the gods; according to some, also Arke.
Poseidon overthrew him and became the new sea god.
Thaumas was also the name of a centaur.
Winged female figure holding a caduceus: Iris (messenger of the gods) or Nike (Victory)
Morpheus and Iris, by Pierre-Narcisse Guérin, 1811
In Greek mythology, Iris (/ˈ[미지원 입력]r[미지원 입력]s/; Ἶρις) is the personification of the rainbow and messenger of the gods. She is also known as one of the goddesses of the sea and the sky. Iris links the gods to humanity. She travels with the speed of wind from one end of the world to the other,[62] and into the depths of the sea and the underworld.
In myths
According to Hesiod's Theogony, Iris is the daughter of Thaumas and the cloud nymph Electra. Her sisters are the Harpies; Aello, Celaeno and Ocypete.
Iris is frequently mentioned as a divine messenger in the Iliad which is attributed to Homer, but does not appear in his Odyssey, where Hermes fills that role. Like Hermes, Iris carries a caduceus or winged staff. By command of Zeus, the king of the gods, she carries an ewer of water from the River Styx, with which she puts to sleep all who perjure themselves. Goddess of sea and sky, she is also represented as supplying the clouds with the water needed to deluge the world, consistent with her identification with the rainbow.
Namesake

오케아노스와 스틱스 편집

Far under the wide-pathed earth a branch of Oceanus (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) flows through the dark night out of the holy stream, and a tenth part of his (오케아노스) water is allotted to her (스틱스). With nine silver-swirling streams he winds about the earth and the sea's wide back, and then falls into the main[569]; but the tenth flows out from a rock, a sore trouble to the gods.

For whoever of the deathless gods that hold the peaks of snowy Olympus (올림포스 산) pours a libation of her (스틱스) water is forsworn (맹세하다), lies breathless until a full year is completed, and never comes near to taste ambrosia (암브로시아) and nectar, but lies spiritless and voiceless on a strewn (흩다, 흩뿌리다) bed: and a heavy trance overshadows him. But when he has spent a long year in his sickness, another penance (속죄, 괴로운 일, 고행) and an harder follows after the first. For nine years he is cut off from the eternal gods and never joins their councils of their feasts, nine full years. But in the tenth year he comes again to join the assemblies of the deathless gods who live in the house of Olympus. Such an oath, then, did the gods appoint the eternal and primaeval water of Styx (스틱스: 오케아노스와 테티스의 딸, 강의 여신, 세상과 지하세계의 경계에 흐르는 강) to be: and it spouts through a rugged (바위투성이의; 기복이 심한) place.

우주론 총괄 - 특히 지하세계와 관련하여 편집

[807] And there, all in their order, are the sources and ends of the

  1. dark earth (가이아: 태초신, 대지의 여신, 대자연) and
  2. misty Tartarus (타르타로스: 태초신, 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둡고 눅눅한 곳) and the
  3. unfruitful sea (폰토스: 태초신, 바다의 남신, 가이아의 단성생식으로 낳은 아들) and
  4. starry heaven (우라노스: 태초신, 하늘의 남신, 가이아의 단성생식으로 낳은 아들), loathsome and dank, which even the gods abhor. And there are shining gates and an immoveable threshold of bronze having unending roots and it is grown of itself.[570] And beyond, away from all the gods, live the
  5. Titans (티탄), beyond gloomy Chaos (카오스: 태초신).
  6. But the glorious allies (헤카톤케이레스) of loud-crashing Zeus have their dwelling upon Ocean's foundations, even
    1. Cottus (코토스, 헤카톤케이레스, 우라노스와 가이아의 아들, Striker or Furious) and
    2. Gyes (기게스, 헤카톤케이레스, 우라노스와 가이아의 아들, Big-Limbed); but
    3. Briareos (브리아레오스, 헤카톤케이레스, 우라노스와 가이아의 아들, Vigorous, sea goat), being goodly, the deep-roaring Earth-Shaker (포세이돈: 도데카테온, 올림포스 12신, 바다 · 지진 · 돌풍의 남신) made his son-in-law, giving him Cymopolea (키모폴레이아: 포세이돈의 딸, 브리아레오스의 부인) his daughter to wed.

820~885행: 티폰과 그 자녀들 - 돌풍과 제우스의 싸움 편집

TYPHOEUS

티폰 편집

[820] But when Zeus had driven the Titans (티탄) from heaven, huge Earth (가이아: 태초신, 대지의 여신, 대자연) bare her youngest child Typhoeus (티폰: 가장 무서운 몬스터, 가이아와 타르타로스의 마지막 아들, 모든 몬스터들의 아버지) of the love of Tartarus (타르타로스: 태초신, 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둡고 눅눅한 곳), by the aid of golden Aphrodite (아프로디테: 미와 사랑의 여신, 비너스).

Strength was with his (티폰) hands in all that he did and the feet of the strong god were untiring.

  1. From his shoulders grew an hundred heads of a snake, a fearful dragon, with dark, flickering tongues, and
  2. from under the brows of his eyes in his marvellous heads flashed fire, and fire burned from his heads as he glared.
  3. And there were voices in all his dreadful heads which uttered every kind of sound unspeakable; for at one time they made sounds such that the gods understood, but at another, the noise of a bull bellowing (고함치다) aloud in proud ungovernable fury; and at another, the sound of a lion, relentless of heart; and at anothers, sounds like whelps (강아지), wonderful to hear; and again, at another, he would hiss (쉬익[쉿] 하는 소리를 내다), so that the high mountains re-echoed.

티폰과 제우스의 싸움 편집

And truly a thing past help would have happened on that day, and he (티폰) would have come to reign over mortals and immortals, had not the father of men and gods (제우스) been quick to perceive it.

But he (제우스) thundered hard and mightily: and the earth around resounded terribly and the wide heaven above, and the sea (폰토스: 태초신, 바다의 남신, 가이아의 단성생식으로 낳은 아들) and Ocean's (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) streams and the nether (아래의, 밑의) parts of the earth. Great Olympus (올림포스 산) reeled beneath the divine feet of the king as he arose and earth groaned thereat.

And through the two (제우스티폰) of them heat took hold on the dark-blue sea, through the thunder and lightning, and through the fire from the monster, and the scorching winds and blazing thunderbolt.

  1. The whole earth (가이아: 태초신, 대지의 여신, 대자연) seethed, and
  2. sky (우라노스: 태초신, 하늘의 남신, 가이아의 단성생식으로 낳은 아들) and
  3. sea (폰토스: 태초신, 바다의 남신, 가이아의 단성생식으로 낳은 아들): and the long waves raged along the beaches round and about, at the rush of the deathless gods: and there arose an endless shaking.
  4. Hades (하데스: 테오이 크토니오이, 크로노스와 레아의 아들, 죽음과 지하세계의 남신) trembled where he rules over the dead below, and the
  5. Titans (티탄) under Tartarus (타르타로스: 태초신, 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둡고 눅눅한 곳) who live with Cronos (크로노스: 티탄, 농경의 남신, 우라노스와 가이아의 아들, 제우스의 부친), because of the unending clamour (시끄러운 외침) and the fearful strife.

티폰의 패배와 타르타로스에 수감됨 편집

So when Zeus had raised up his might and seized his arms, thunder and lightning and lurid thunderbolt, he (제우스) leaped from Olympus and struck him (티폰), and burned all the marvellous heads of the monster about him. But when Zeus had conquered him and lashed (후려치다, 휘갈기다) him with strokes, Typhoeus (티폰: 가장 무서운 몬스터, 가이아와 타르타로스의 마지막 아들, 모든 몬스터들의 아버지) was hurled down (바닥에 패대기치다), a maimed (불구로 만들다) wreck (난파선), so that the huge earth groaned. And flame shot forth from the thunder-stricken lord in the dim rugged glens of the mount,[571] when he was smitten. A great part of huge earth was scorched (그슬리다) by the terrible vapour and melted as tin melts when heated by men's art in channelled[572] crucibles; or as iron, which is hardest of all things, is softened by glowing fire in mountain glens and melts in the divine earth through the strength of Hephaestus (헤파이스토스: 도데카테온, 올림포스 12신, 기술 · 대장장이 · 장인 · 공예가 · 조각가 · 금속 · 야금 · 불의 남신).[573] Even so, then, the earth melted in the glow of the blazing fire. And in the bitterness of his anger Zeus cast him (티폰) into wide Tartarus (타르타로스: 태초신, 카오스의 두 번째 자식으로 단성생식으로 낳은 아들, 세 번째 신, 지하세계의 일부, 지하세계의 가장 밑바닥에 있는 어둡고 눅눅한 곳).

티폰의 자녀 편집

[869] And from Typhoeus (티폰: 가장 무서운 몬스터, 가이아와 타르타로스의 마지막 아들, 모든 몬스터들의 아버지) come

  1. boisterous (활기가 넘치는, 잠시도 가만히 있지 못하는, 시끄러운) winds which blow damply (축축하게, 기운 없이),

except

  1. Notus (노토스: 아스트라이오스와 에오스의 아들, 여름의 남풍의 남신) and
  2. Boreas (보레아스: 아스트라이오스와 에오스의 아들, 겨울의 북풍의 남신) and
  3. clear Zephyr (제피로스: 아스트라이오스와 에오스의 아들, 봄의 서풍의 남신).

These are a god-sent kind, and a great blessing to men;

but the others blow fitfully (발작[단속]적으로) upon the seas. Some rush upon the misty sea and work great havoc (대파괴, 큰 혼란[피해]) among men with their evil, raging blasts; for varying with the season they blow, scattering ships and destroying sailors. And men who meet these upon the sea have no help against the mischief. Others again over the boundless, flowering earth spoil the fair fields of men who dwell below, filling them with dust and cruel uproar.

제우스가 주신이 되고 권한을 나눔 편집

[881] But when the blessed gods had finished their toil, and settled by force their struggle for honours with the Titans, they pressed far-seeing Olympian Zeus to reign and to rule over them, by Earth's prompting. So he (제우스) divided their dignities amongst them.

올림포스의 신의 시대 편집

THE OLYMPIAN GODS

886~929행: 제우스의 아내들과 자녀들 - 메티스·테미스·데메테르·페르세포네·아폴론·아르테미스·헤라·아테네·헤파이스토스 등 편집

제우스의 첫 번째 아내 메티스와 그 자녀: 아테나 - 제우스가 메티스를 삼킴 편집

[886] Now Zeus, king of the gods, made Metis his wife first, and she was wisest among gods and mortal men.

But when she (메티스) was about to bring forth the goddess bright-eyed Athene (아테나: 도데카테온, 올림포스 12신, 메티스와 제우스의 딸, 지혜 · 전쟁 · 직물 · 요리 · 도기 · 문명의 여신), Zeus craftily deceived her (메티스) with cunning words and put her (메티스) in his own belly, as Earth (가이아: 태초신, 대지의 여신, 대자연) and starry Heaven (우라노스: 태초신, 하늘의 남신, 가이아의 단성생식으로 낳은 아들) advised. For they advised him so, to the end that no other should hold royal sway over the eternal gods in place of Zeus; for very wise children were destined to be born of her, first the maiden bright-eyed Tritogeneia (아테나: 도데카테온, 올림포스 12신, 메티스와 제우스의 딸, 지혜 · 전쟁 · 직물 · 요리 · 도기 · 문명의 여신), equal to her father in strength and in wise understanding; but afterwards she (메티스) was to bear a son of overbearing spirit, king of gods and men. But Zeus put her (메티스) into his own belly first, that the goddess might devise for him both good and evil.

An ancient depiction of a winged goddess who may be Metis.[출처 필요]
In Greek mythology, Metis (Μῆτις, "wisdom," "skill," or "craft") was of the Titan generation and, like several primordial figures, an Oceanid, in the sense that Metis was born of Oceanus and Tethys, of an earlier age than Zeus and his siblings. Metis was the first great spouse of Zeus.[574]
By the era of Greek philosophy in the fifth century BC, Metis had become the Titaness of wisdom and deep thought, but her name originally connoted "magical cunning" and was as easily equated with the trickster powers of Prometheus as with the "royal metis" of Zeus.[574] The Stoic commentators allegorized Metis as the embodiment of "prudence", "wisdom" or "wise counsel", in which form she was inherited by the Renaissance.[575]
The Greek word metis meant a quality that combined wisdom and cunning. This quality was considered to be highly admirable and was regarded by Athenians as one of the notable characteristics of the Athenian character. Metis was the one who gave Zeus a potion to cause Kronos to vomit out Zeus' siblings.[576]
Metis was both a threat to Zeus and an indispensable aid (Brown 1952:133):
"Zeus lay with Metis but immediately feared the consequences. It had been prophesied that Metis would bear extremely powerful children: the first, Athena and the second, a son more powerful than Zeus himself, who would eventually overthrow Zeus."[577]
In order to forestall these dire consequences, Zeus tricked her into turning herself into a fly and promptly swallowed her.[578] He was too late: Metis had already conceived a child. In time she began making a helmet and robe for her fetal daughter. The hammering as she made the helmet caused Zeus great pain, and Hephaestus either clove Zeus's head with an axe,[579] or hit it with a hammer at the river Triton, giving rise to Athena's birth. Athena leaped from Zeus's head, fully grown, armed, and armored, and Zeus was none the worse for the experience.
The similarities between Zeus swallowing Metis and Cronus swallowing his children have been noted by several scholars. This also caused some controversy in regards to reproduction myths and the lack of a need for women as a means of reproduction. While medical texts of fourth and fifth centuries debated whether the male figure simply planted a seed within the female figure or whether the woman contributed to the seed formation of an embryo as well, Greek myths provide far more imaginative views on reproduction with intentions of denying the female figure and involving a "first man" figure.[580]
Hesiod's account is followed by Acusilaus and the Orphic tradition, which enthroned Metis side by side with Eros as primal cosmogenic forces. Plato makes Poros, or "creative ingenuity", the child of Metis.[581]
Athena
Marble Greek copy signed "Antiokhos", a first-century BC variant of Phidias' fifth-century Athena Promachos that stood on the Acropolis
Goddess of Wisdom, Warfare, Divine intelligence, Architecture and Crafts[582]
Patron Goddess of Athens[582]
AbodeMount Olympus, Athens, Mani
SymbolOwls, Olive trees, Snakes, Aegis, Armor, Helmets, Spears, Gorgoneion
ParentsZeus and Metis[583]
SiblingsPorus[584]
Roman equivalentMinerva
In Greek religion and mythology, Athena or Athene (/əˈθnə/ or /əˈθn/; Attic: Ἀθηνᾶ, Athēnā or Ἀθηναία, Athēnaia; Epic: Ἀθηναίη, Athēnaiē; Ionic: Ἀθήνη, Athēnē; Doric: Ἀθάνα, Athānā), also referred to as Pallas Athena/Athene (/ˈpæləs/; Παλλὰς Ἀθηνᾶ; Παλλὰς Ἀθήνη), is the goddess of wisdom, courage, inspiration, civilization, law and justice, just warfare, mathematics, strength, strategy, the arts, crafts, and skill. Minerva is the Roman goddess identified with Athena.[585]
Athena is also a shrewd companion of heroes and is the goddess of heroic endeavour. She is the virgin patroness of Athens. The Athenians founded the Parthenon on the Acropolis of her namesake city, Athens (Athena Parthenos), in her honour.[585]
Athena's veneration as the patron of Athens seems to have existed from the earliest times, and was so persistent that archaic myths about her were recast to adapt to cultural changes. In her role as a protector of the city (polis), many people throughout the Greek world worshiped Athena as Athena Polias (Ἀθηνᾶ Πολιάς "Athena of the city"). The city of Athens and the goddess Athena essentially bear the same name (Athena the Goddess, Athenai the city) while it is not known which of the two words is derived from the other.[586]

제우스의 두 번째 아내 테미스와 그 자녀: 호라에 등 편집

[901] Next he (제우스) married bright Themis (테미스: 티타네스, 우라노스와 가이아의 딸, 제우스의 두 번째 아내, 법와 정의의 여신) who bare the

  1. Horae (Hours) (호라이: 제우스와 메티스의 딸, 계절과 시간의 여신), and
  2. Eunomia (Order) (에우노미아: 제우스와 메티스의 딸, 법과 질서의 여신),
  3. Dike (Justice) (디케: 제우스와 메티스의 딸, 정의의 여신), and
  4. blooming Eirene (Peace) (에이레네: 제우스와 메티스의 딸, 평화의 여신), who mind the works of mortal men, and the
  5. Moerae (모이라이: 운명의 여신들, 닉스의 단성생식의 딸들, 세 자매 - 클로토, 라케시스, 아트로포스) (Fates) to whom wise Zeus gave the greatest honour,
    1. Clotho (클로토: 운명의 여신, 닉스의 단성생식의 딸 혹은 제우스와 테미스의 딸), and
    2. Lachesis (라케시스: 운명의 여신, 닉스의 단성생식의 딸 혹은 제우스와 테미스의 딸), and
    3. Atropos (아트로포스: 운명의 여신, 닉스의 단성생식의 딸 혹은 제우스와 테미스의 딸) who give mortal men evil and good to have.
Themis from the Temple of Nemesis, Rhamnous, Attica, signed by the sculptor Chairestratos, c. 300 BCE
Themis (Greek: Θέμις) is an ancient Greek Titaness. She is described as "of good counsel", and is the embodiment of divine order, law, and custom. Themis means "divine law" rather than human ordinance, literally "that which is put in place", from the verb τίθημι, títhēmi, "to put".
To the ancient Greeks she was originally the organizer of the "communal affairs of humans, particularly assemblies".[587]Moses Finley remarked of themis, as the word was used by Homer in the 8th century, to evoke the social order of the 10th- and 9th-century Greek Dark Ages:

Themis is untranslatable. A gift of the gods and a mark of civilized existence, sometimes it means right custom, proper procedure, social order, and sometimes merely the will of the gods (as revealed by an omen, for example) with little of the idea of right.[588]

Finley adds, "There was themis—custom, tradition, folk-ways, mores, whatever we may call it, the enormous power of 'it is (or is not) done'. The world of Odysseus had a highly developed sense of what was fitting and proper."[589]
Children
The only consort for Themis mentioned in the sources below is Zeus.
Horai: the Hours
With Zeus she more certainly bore the Horae,[590] those embodiments of the right moment – the rightness of Order unfolding in Time – and Astraea.
First Generation
  • Auxo (the Grower)
  • Carpo (the Fruit-bringer)
  • Thallo (the Plant-raiser)
Second Generation
Moirai: the Fates
Followers of Zeus claimed that it was with him that Themis produced the Moirai, Three Fates.[591] A fragment of Pindar,[592] however, tells that the Moirai were already present at the nuptials of Zeus and Themis; that in fact the Moirai rose with Themis from the springs of Okeanos the encircling World-Ocean and accompanied her up the bright sun-path to meet Zeus at Mount Olympus.
Dionysus leading the Horae (Neo-Attic Roman relief, 1st century).
Greek deities
series
Primordial deities
Titans and Olympians
Aquatic deities
Chthonic deities
Other deities
Personified concepts
In Greek mythology the Horae (/ˈhɔːr/ or /ˈhɔːr/) or Hours (Ὧραι, Hōrai, 발음 [hɔ̂ːraj], "seasons") were the goddesses of the seasons and the natural portions of time. They were originally the personifications of nature in its different seasonal aspects, but in later times they were regarded as goddessess of order in general and natural justice. "They bring and bestow ripeness, they come and go in accordance with the firm law of the periodicities of nature and of life", Karl Kerenyi observed: "Hora means 'the correct moment'."[593] Traditionally, they guarded the gates of Olympus, promoted the fertility of the earth, and rallied the stars and constellations.
The course of the seasons was also symbolically described as the dance of the Horae, and they were accordingly given the attributes of spring flowers, fragrance and graceful freshness. For example, in Hesiod's Works and Days, the fair-haired Horai, together with the Charites and Peitho crown Pandora—she of "all gifts"— with garlands of flowers.[594] Similarly Aphrodite, emerging from the sea and coming ashore at Cyprus, is dressed and adorned by the Horai,[595] and, according to a surviving fragment of the epic Cypria,[596] Aphrodite wore clothing made for her by the Charites and Horai, dyed with spring flowers, such as the Horai themselves wear.
The number of Horae varied according to different sources, but was most commonly three, either the trio of Thallo, Auxo and Carpo, who were goddesses of the order of nature; or Eunomia, Diké, and Eirene, who were law-and-order goddesses.
Descriptions
The earliest written mention of horai is in the Iliad where they appear as keepers of Zeus's cloud gates.[597] "Hardly any traces of that function are found in the subsequent tradition," Karl Galinsky remarked in passing.[598] They were daughters of Zeus and Themis, half-sisters to the Moirai.[599]
The Horae are mentioned in two aspects in Hesiod and the Homeric Hymns. In one variant emphasizing their fruitful aspect, Thallo, Auxo, and Carpo—the goddesses of the three seasons the Greeks recognized: spring, summer and autumn—were worshipped primarily amongst rural farmers throughout Greece. In the other variant, emphasising the "right order" aspect of the Horai, Hesiod says that Zeus wedded "bright Themis" who bore Eunomia, Diké, and Eirene, who were law-and-order goddesses that maintained the stability of society. They were worshipped primarily in the cities of Athens, Argos and Olympia.
Of the first, more familiar triad, associated with Aphrodite is their origins as emblems of times of life and growth, Thallo (Θαλλώ, literally "the one who brings blossoms") or Thalatte was the goddess of spring, buds and blooms, a protector of youth. Auxo (Αὐξώ. "increaser" as in plant growth) or Auxesia was worshipped alongside Hegemone in Athens as one of their two Charites. Carpo (Καρπώ), Carpho or Xarpo was the one who brings food - though Robert Graves in The Greek Myths (1955) translates this name as "withering") was in charge of autumn, ripening, and harvesting, as well as guarding the way to Mount Olympus and letting back the clouds surrounding the mountain if one of the gods left. She was an attendant to Persephone, Aphrodite and Hera, and was also associated with Dionysus, Apollo and Pan. Thallo and Carpo appear in rites of Attica noted by Pausanias in the 2nd century AD.[600]
Of the second triad Dike (Δίκη, "justice") was the goddess of moral justice. She ruled over human justice, as her mother Themis ruled over divine justice. The anthropomorphisation of Dike as an ever-young woman dwelling in the cities of men was so ancient and strong that in the 3rd century BCE Aratus in Phaenomena 96 asserted that she was born a mortal and that, though Zeus placed her on earth to keep mankind just, he quickly learned this was impossible and placed her next to him on Olympus, as the Greek astronomical/astrological constellation The Maiden.
Eunomia (Εὐνομία, "good order, governance according to good laws") was the goddess of law and legislation. The same or a different goddess may have been a daughter of Hermes and Aphrodite. Eirene or Irene (Εἰρήνη. "peace"; the Roman equivalent was Pax), was the personification of peace and wealth, and was depicted in art as a beautiful young woman carrying a cornucopia, scepter and a torch or rhyton.
Argive Horae
Eirene with the infant Ploutos (Roman copy after the votive statue of Kephisodotos, ca. 370 BC.
In Argos two, rather than three Horae were recognised, presumably summer and winter: Damia (possibly another name for Carpo) and Auxesia. In late euhemerist interpretations, they were seen as Cretan maidens who were worshipped as goddesses after they had been wrongfully stoned to death.
Later Horae
Hyginus (Fabulae 183) identifies a third set of Horae: Pherusa (goddess of substance and farm estates), Euporie or Euporia (goddess of abundance), and Orthosie (goddess of prosperity).
Nonnus in his Dionysiaca mentions a set of four Horae: Eiar, Theros, Cheimon and Phthinoporon, the Greek words for spring, summer, winter and autumn respectively.
The Hours
Finally, a quite separate suite of Horae personified the twelve hours (originally only ten), as tutelary goddesses of the times of day. The hours run from just before sunrise to just after sunset, thus winter hours are short, summer hours are long:
  • Auge, first light
  • Anatolê or Anatolia, sunrise
  • Mousikê or Musica, the morning hour of music and study
  • Gymnastikê, Gymnastica or Gymnasia, the morning hour of gymnastics/exercise
  • Nymphê or Nympha, the morning hour of ablutions (bathing, washing)
  • Mesembria, noon
  • Sponde, libations poured after lunch
  • Elete, prayer, the first of the afternoon work hours
  • Aktê, Acte or Cypris, eating and pleasure, the second of the afternoon work hours
  • Hesperis, evening
  • Dysis, sunset
  • Arktos or Arctus, night sky, constellation
According to Hyginus, the list is only of nine:
Auco (perhaps Auxo), Eunomia (Order), Pherusa, Carpo (Fruit), Dike (Justice), Euporie or Euporia, Irene (Peace), Orthosie and Thallo.[601]
See also
Eunomia top right with Dike, Eirene and Themis, on a ceiling painting in Den Haag
Eunomia (Greek: Εὐνομία, "good order - governance according to good laws") was a minor Greek goddess of law and legislation, and by most accounts the daughter of Themis and Zeus.
Horae
Eunomia was the goddess of law and legislation and one of the Second Generation of the Horae along with her sisters Dikē and Eirene. The Horae were law and order goddesses who maintained the stability of society, and were worshipped primarily in the cities of Athens, Argos and Olympia. From Pindar:

Eunomia and that unsullied fountain Dikē, her sister, sure support of cities; and Eirene of the same kin, who are the stewards of wealth for mankind — three glorious daughters of wise-counselled Themis.[602]

Eunomia's name, together with that of her sisters, formed a Hendiatris Good Order, Justice, and Peace.
In ancient Greek culture, Dikē (Greek: Δίκη, English translation: "justice") was the spirit of moral order and fair judgement based on immemorial custom, in the sense of socially enforced norms and conventional rules. According to Hesiod (Theogony, l. 901), she was fathered by Zeus upon his second consort, Themis.
Eirene, or Irene (/ˈrni/; Εἰρήνη [eːrɛ́ːnɛː]; Greek for "peace"; the Roman equivalent was Pax), one of the Horae, was the personification of peace, and was depicted in art as a beautiful young woman carrying a cornucopia, sceptre and a torch or rhyton. She is said sometimes to be the daughter of Zeus and Themis.
The three Moirai. Relief, grave of Alexander von der Mark (de) by Johann Gottfried Schadow. Old National Gallery, Berlin
Greek deities
series
Primordial deities
Titans and Olympians
Aquatic deities
Chthonic deities
Other deities
Personified concepts
In Greek mythology, the Moirai (Μοῖραι, "apportioners", Latinized as Moerae)—often known in English as the Fates—were the white-robed incarnations of destiny (Roman equivalent: Parcae, euphemistically the "sparing ones", or Fata; also analogous to the Germanic Norns). Their number became fixed at three: Clotho (spinner), Lachesis (allotter) and Atropos (unturnable).
They controlled the metaphorical thread of life of every mortal from birth to death. They were independent, at the helm of necessity, directed fate, and watched that the fate assigned to every being by eternal laws might take its course without obstruction. The gods and men had to submit to them, but in the case of Zeus he is portrayed in two ways: as the only one who can command them (the Zeus Moiragetes) or as the one who is also bound to the Moiras as incarnation of the fates.[603]
In the Homeric poems Moira or Aisa, is related with the limit and end of life, and Zeus appears as the guider of destiny. In the Theogony of Hesiod, the three Moirai are personified, and are acting over the gods.[604] Later they are daughters of Zeus and Themis, who was the embodiment of divine order and law. In Plato's Republic the Three Fates are daughters of Ananke (necessity).[605]
It seems that Moira is related with Tekmor (proof, ordinance) and with Ananke, who were primeval goddesses in mythical cosmogonies. The ancient Greek writers might call this power Moira or Ananke, and even the gods could not alter what was ordained.[606]
The concept of a universal principle of natural order has been compared to similar concepts in other cultures like the Vedic Rta, the Avestan Asha (Arta) and the Egyptian Maat.
In earliest Greek philosophy, the cosmogony of Anaximander is based on these mythical beliefs. The goddess Dike (justice, divine retribution), keeps the order and sets a limit to any actions.[607]
The three Moirai
When they were three,[608] the three Moirai were:
  • Clotho (/ˈklθ/, Greek Κλωθώ [klɔːˈtʰɔː] – "spinner") spun the thread of life from her distaff onto her spindle. Her Roman equivalent was Nona, (the 'Ninth'), who was originally a goddess called upon in the ninth month of pregnancy.
  • Lachesis (/ˈlæk[미지원 입력]sɪs/, Greek Λάχεσις [ˈlakʰesis] – "allotter" or drawer of lots) measured the thread of life allotted to each person with her measuring rod. Her Roman equivalent was Decima (the 'Tenth').
  • Atropos (/ˈætrəpɒs/, Greek Ἄτροπος [ˈatropos] – "inexorable" or "inevitable", literally "unturning",[609] sometimes called Aisa) was the cutter of the thread of life. She chose the manner of each person's death; and when their time was come, she cut their life-thread with "her abhorred shears".[610] Her Roman equivalent was Morta ('Death').
In the Republic of Plato, the three Moirai sing in unison with the music of the Seirenes. Lachesis sings the things that were, Clotho the things that are, and Atropos the things that are to be.[611] Pindar in his Hymn to the Fates, holds them in high honour. He calls them to send their sisters Hours, Eunomia (Lawfulness), Dike (Right), and Eirene (Peace), to stop the internal civil strife:
Listen Fates, who sit nearest of gods to the throne of Zeus,
and weave with shuttles of adamant,
inescapable devices for councels of every kind beyond counting,
Aisa, Clotho and Lachesis,
fine-armed daughters of Night,
hearken to our prayers, all-terrible goddesses,
of sky and earth.
Send us rose-bossomed Lawfulness,
and her sisters on glittering thrones,
Right and crowned Peace, and make this city
forget the misfortunes which lie heavily on her heart.[612]
Mythical cosmogonies
In Theogony, Hesiod (7 th century BC) uses a lot of eastern material in his cosmology. The origin of all things is Chaos, which is formless and void, and represents disorder. Zeus establishes his order on the world, destroying the powers which are threatening order and harmony.[613]
The three Moirai are daughters of the primeval goddess Nyx (Night), and sisters of Keres (black Fates), Thanatos (Death) and Nemesis.[604] Later they are daughters of Zeus and the Titaness Themis (the "Institutor"),[614] who was the embodiment of divine order and law.[615][616] and sisters of Eunomia (lawfulness, order), Dike (Justice), and Eirene (Peace)[614]
Hesiod introduces a moral purpose which is absent in the Homeric poems. The Moirai represent a power to which even the gods have to conform. They give men at birth both evil and good moments, and they punish not only men but also gods for their sins.[604]
In the cosmogony of Alcman (7 th century BC), first came Thetis (Disposer, Creation), and then simultaneously Poros (path) and Tekmor (end post, ordinance).[617][618]
Poros is related with the beginning of all things, and Tekmor is related with the end of all things.[619]
Later in the Orphic cosmogony, first came Thesis (Disposer), whose ineffable nature is unexpressed. Ananke (necessity) is the primeval goddess of inevitability who is entwined with the time-god Chronos, at the very beginning of time. They represented the cosmic forces of Fate and Time, and they were called sometimes to control the fates of the gods. The three Moirai are daughters of Ananke.[620]
Statue in Druid ridge that represents the Greek fate "Clotho
Clotho (Κλωθώ) is the youngest of the Three Fates or Moirai - including her sisters Lachesis and Atropos, in ancient Greek mythology. Her Roman equivalent is Nona. Clotho was responsible for spinning the thread of human life. She also made major decisions, such as when a person was born, thus in effect controlling people's lives. This power enabled her not only to choose who was born, but also to decide when gods or mortals were to be saved or put to death. For example, when Pelops was killed and boiled by his father, it was Clotho who brought him back to life.
As one of the three fates her contribution to mythology was immense. Clotho, along with her sisters and Hermes, was given credit for creating the alphabet for their people. Even though Clotho and her sisters were real goddesses, their representation of fate is more focused upon in Greek mythology. Thread represented human life and her decisions represented the fate of all men in society.
Origin
Clotho was the daughter of Zeus and Themis, and sister to Lachesis and Atropos, according to Greek mythology. Clotho is also mentioned in the tenth book of the Republic of Plato as the daughter of Necessity. In Roman mythology it was believed that she was daughter of Uranus and Gaia.
She and her sisters were collectively called the Three Fates.
In Greek mythology, Lachesis (also Lakhesis, Greek: Λάχεσις, English: "disposer of lots", Etymology: λαγχάνω, langchano, to obtain by lot, by fate, or by the will of the gods) was the second of the Three Fates, or Moirai: Clotho, Lachesis and Atropos. Normally seen clothed in white, Lachesis is the measurer of the thread woven by Clotho's spindle, and in some texts, determines Destiny, or thread of life.[621] Her Roman equivalent was Decima. Lachesis was the apportioner, deciding how much time for life was to be allowed for each person or being.[622] She measured the thread of life with her rod. She is also said to choose a person's destiny after a thread was measured. In mythology, it is said that she appears with her sisters within three days of a baby's birth to decide its fate.
Origin
According to Hesiod's Theogony, she and her sisters (Atropos and Clotho) are the daughters of Zeus and Themis.[623] Lachesis is also mentioned in the tenth book of the Republic of Plato as the daughter of Necessity. She instructs the souls who are about to choose their next life, assign them lots, and presents them all of the kinds, human and animal, from which they may choose their next life.
Bas relief of Atropos cutting the thread of life
Atropos or Aisa (/ˈætrəpɒs/; Ἄτροπος "without turn"), in Greek mythology, was one of the three Moirai, goddesses of fate and destiny. Her Roman equivalent was Morta.
Atropos or Aisa was the oldest of the Three Fates, and was known as the "inflexible" or "inevitable." It was Atropos who chose the mechanism of death and ended the life of each mortal by cutting their thread with her "abhorred shears." She worked along with her two sisters, Clotho, who spun the thread, and Lachesis, who measured the length. Atropos has been featured in several stories such as Atalanta and Achilles.
Origin
Her origin, along with the other two fates, is uncertain, although some called them the daughters of the night. It is clear, however, that at a certain period they ceased to be only concerned with death and also became those powers who decided what may happen to individuals. Although Zeus was the chief Greek god and their father, he was still subject to the decisions of the Fates, and thus the executor of destiny, rather than its source. According to Hesiod's Theogony, Atropos and her sisters (Clotho and Lachesis) were the daughters of Nyx (Night), though later in the same work (ll. 901-906) they are said to have been born of Zeus and Themis.

제우스의 세 번째 아내 에우리노메와 그 자녀: 카리테스 - 아글라이아 · 에우프로시네 · 탈리아 편집

[907] And Eurynome (에우리노메: 오케아노스와 테티스의 딸, 제우스의 세 번째 아내, 강의 여신), the daughter of Ocean, beautiful in form, bare him (제우스)

  1. three fair-cheeked Charites (Graces) (카리테스: 삼미신 三美神 Graces, 제우스와 에우리노메의 세 딸),
    1. Aglaea (아글라이아: 카리스 Grace, '아름다움, splendor, brilliant, shining one', 제우스와 에우리노메의 딸), and
    2. Euphrosyne (에우프로시네: 카리스 Grace, '명랑, 유쾌', 제우스와 에우리노메의 딸), and
    3. lovely Thaleia (탈리아: 카리스 Grace, '발랄, 풍요', 제우스와 에우리노메의 딸), from whose eyes as they glanced flowed love that unnerves the limbs: and beautiful is their glance beneath their brows.
Eurynome (Εὐρυνόμη) was a deity of ancient Greek religion worshipped at a sanctuary near the confluence of rivers called the Neda and the Lymax in classical Peloponnesus. She was represented by a statue of what we would call a mermaid. Tradition, as reported by the Greek traveller, Pausanias, identified her with the Oceanid, or “daughter of Ocean”, of Greek poetry.
The Three Graces: Aglaea, Euphrosyne, and Thalia, by Antonio Canova.
In Greek mythology, a Charis (Χάρις, 발음 [kʰáris]) is one of several Charites /ˈkær[미지원 입력]tz/ (Χάριτες, [kʰáritɛːs]; Greek: "Graces"), goddesses of charm, beauty, nature, human creativity, and fertility. They ordinarily numbered three, from youngest to oldest: Aglaea ("Splendor"), Euphrosyne ("Mirth"), and Thalia ("Good Cheer"). In Roman mythology they were known as the Gratiae, the "Graces". In some variants Charis was one of the Graces and was not the singular form of their name.
The Charites were usually considered the daughters of Zeus and Eurynome, though they were also said to be daughters of Dionysus and Aphrodite or of Helios and the naiad Aegle. Other possible names of their mother by Zeus are Eurydome, Eurymedousa, and Euanthe.[624] Homer wrote that they were part of the retinue of Aphrodite. The Charites were also associated with the Greek underworld and the Eleusinian Mysteries.
The river Cephissus near Delphi was sacred to them.
Aglaea or Aglaïa (Ἀγλαΐα "splendor, brilliant, shining one") is the name of several figures in Greek mythology.
Charis
The youngest of the Charites, Aglaea was one of three daughters of Zeus and either the Oceanid Eurynome or Eunomia, goddess of good order and lawful conduct. Her two sisters were Euphrosyne, and Thalia.[625][626] Together they were known as the Three Graces, or the Charites.[627] Aglaea was also known as Kharis ("the Grace") and Kale ("Beauty").[628]
Aglaea was the goddess of beauty, splendor, glory, magnificence and adornment.[628] She and her sisters attended Aphrodite, and Aglaea sometimes acted as messenger for the goddess of love.[629]
Aglaea was married to Hephaestus after his divorce from Aphrodite,[630] and by him became mother of Eucleia (“Good Repute”), Eupheme (“Acclaim”), Euthenia (“Prosperity”), and Philophrosyne (“Welcome”).[631]
The asteroid 47 Aglaja is named for her, as is the butterfly genus Aglais Dalman, 1816.
In Greek mythology, Euphrosyne (/juːˈfrɒz[미지원 입력]n/; Εὐφροσύνη) was one of the Charites, known in English also as the "Three Graces". Her best remembered representation in English is in Milton's poem of the active, joyful life, "L'Allegro". She is also the Goddess of Joy or Mirth, a daughter of Zeus and Eurynome, and the incarnation of grace and beauty. The other two Charites are Thalia (Good Cheer) and Aglaea (Beauty or Splendor).
According to Greek mythology, the Charites were daughters of Zeus and the Oceanid Eurynome. The Greek poet Pindar states these goddesses were created to fill the world with pleasant moments and good will.
Usually the Graces attended the goddess of beauty Aphrodite and her companion Eros and loved dancing around in a circle to Apollo's divine music, together with the Nymphs and the Muses.
She can be seen along with the other two Graces at the left of the painting in Botticelli's Primavera.
John Milton invoked her in the poem L'Allegro.[632]
The asteroid 31 Euphrosyne is named after the goddess. In the English transliteration of the Modern Greek, the name is often rendered as Effrosini or Efrosyni.
For the muse of this name, see Thalia (muse). For other uses see Thalia (disambiguation).
In Greek mythology, Thalia (Θαλία / Thalía, "Abundance") was one of the three Graces or Charites with her sisters Aglaea and Euphrosyne. They were the daughters of Zeus and either the Oceanid Eurynome or Eunomia, goddess of good order and lawful conduct. Thalia was the goddess of festivity and rich banquets. The Greek word thalia is an adjective applied to banquets, meaning rich, plentiful, luxuriant and abundant.[633]
Primary sources
For one of the three Graces, see Thalia (grace). For other uses see Thalia (disambiguation).
Roman statue of Thalia from Hadrian's Villa, nowadays at the Prado Museum (Madrid)
Thalia /[미지원 입력]əˈlə/ (Θάλεια, Θαλία; "the joyous, the flourishing", from θάλλειν, thállein; "to flourish, to be verdant") was the Muse who presided over comedy and idyllic poetry. In this context her name means "flourishing", because the praises in her songs flourish through time.[634] She was the daughter of Zeus and Mnemosyne, the eighth-born of the nine Muses.
According to pseudo-Apollodorus, she and Apollo were the parents of the Corybantes.[635] Other ancient sources, however, gave the Corybantes different parents.[636]
She was portrayed as a young woman with a joyous air, crowned with ivy, wearing boots and holding a comic mask in her hand. Many of her statues also hold a bugle and a trumpet (both used to support the actors' voices in ancient comedy), or occasionally a shepherd’s staff or a wreath of ivy.

제우스의 네 번째 아내 데메테르와 그 자녀: 페르세포네 편집

[912] Also he came to the bed of all-nourishing Demeter (데메테르: 도데카테온, 올림포스 12신, 크로노스와 레아의 딸, 제우스의 네 번째 아내, 곡물과 수확의 여신), and she (데메테르) bare white-armed Persephone (페르세포네 · 코레: 테오이 크토니오이, 지하세계의 여신, 제우스와 데메테르의 딸) whom Aidoneus carried off from her mother; but wise Zeus gave her to him.

Demeter, enthroned and extending her hand in a benediction toward the kneeling Metaneira, who offers the triune wheat that is a recurring symbol of the mysteries (Varrese Painter, red-figure hydria, ca. 340 BC, from Apulia)
In ancient Greek religion and myth, Demeter (/diˈmtər/; Attic Δημήτηρ Dēmētēr. Doric Δαμάτηρ Dāmātēr) is the goddess of the harvest, who presided over grains and the fertility of the earth. Her cult titles include Sito (σίτος: wheat) as the giver of food or corn/grain[637] and Thesmophoros (θεσμός, thesmos: divine order, unwritten law) as a mark of the civilized existence of agricultural society.[615]
Though Demeter is often described simply as the goddess of the harvest, she presided also over the sanctity of marriage, the sacred law, and the cycle of life and death. She and her daughter Persephone were the central figures of the Eleusinian Mysteries that predated the Olympian pantheon. In the Linear B Mycenean Greek tablets of circa 1400-1200 BC found at Pylos, the "two mistresses and the king" may be related with Demeter, Persephone and Poseidon.[638][639] Her Roman equivalent is Ceres.
Consorts and children
Persephone opening a liknon, on a pinax from Locri
In Greek mythology, Persephone (/pərˈsɛfən/, per-SEH-fə-nee; Περσεφόνη), also called Kore (/ˈkɔːr/; "the maiden"),[641] is the daughter of Zeus and the harvest-goddess Demeter, and queen of the underworld. Homer describes her as the formidable, venerable majestic queen of the underworld, who carries into effect the curses of men upon the souls of the dead. Persephone was abducted by Hades, the god-king of the underworld.[642] The myth of her abduction represents her function as the personification of vegetation which shoots forth in spring and withdraws into the earth after harvest; hence she is also associated with spring and with the seeds of the fruits of the fields. Similar myths appear in the Orient, in the cults of male gods like Attis, Adonis and Osiris,[643] and in Minoan Crete.
Persephone as a vegetation goddess and her mother Demeter were the central figures of the Eleusinian mysteries that predated the Olympian pantheon, and promised to the initiated a more enjoyable prospect after death. The mystic Persephone is further said to have become by Zeus the mother of Dionysus, Iacchus, or Zagreus. The origins of her cult are uncertain, but it was based on very old agrarian cults of agricultural communities.
Persephone was commonly worshipped along with Demeter, and with the same mysteries. To her alone were dedicated the mysteries celebrated at Athens in the month of Anthesterion. In Classical Greek art, Persephone is invariably portrayed robed; often carrying a sheaf of grain. She may appear as a mystical divinity with a scepter and a little box, but she was mostly represented in the act of being carried off by Hades.
In Roman mythology, she is called Proserpina, and her mother Ceres.

제우스의 다섯 번째 아내 므네모시네와 그 자녀: 아홉 무사 편집

[915] And again, he (제우스) loved Mnemosyne (므네모시네: 티타네스, 우라노스와 가이아의 딸, 제우스의 다섯 번째 아내, 기억의 여신, 9뮤즈의 어머니) with the beautiful hair: and of her (므네모시네) the nine gold-crowned Muses (무사: 제우스와 므네모시네의 아홉 딸, 문학 · 과학 · 예술의 여신들) were born who delight in feasts and the pleasures of song.

  1. Calliope (칼리오페: '아름다운 음성', 서사시의 무사, 제우스와 므네모시네의 딸)
  2. Clio (클레이오: '명성', 역사의 무사, 제우스와 므네모시네의 딸)
  3. Erato (muse) (에라토: '사랑스러움', 독창과 연애시의 무사, 제우스와 므네모시네의 딸)
  4. Euterpe (에우테르페: '기쁨', 노래와 서정시의 무사, 제우스와 므네모시네의 딸)
  5. Melpomene (멜포메네: '노래', 비극의 무사, 제우스와 므네모시네의 딸)
  6. Polyhymnia (폴리힘니아: '많은 노래', 찬가의 무사, 제우스와 므네모시네의 딸)
  7. Terpsichore (테르프시코레: ' 춤의 기쁨', 합창과 가무의 무사, 제우스와 므네모시네의 딸)
  8. Thalia (muse) (탈리아: '풍요와 환성', 희극의 무사, 제우스와 므네모시네의 딸)
  9. Urania (우라니아: 오케아노스와 테티스의 딸, 강의 여신)
Mnemosyne (/n[미지원 입력]ˈmɒz[미지원 입력]n/ or /n[미지원 입력]ˈmɒs[미지원 입력]ni/; Mνημοσύνη, 발음 [mnɛːmosýːnɛː]), source of the word mnemonic,[644] was the personification of memory in Greek mythology. The titaness was the daughter of Gaia and Uranus and the mother of the nine Muses by Zeus:
In Hesiod's Theogony, kings and poets receive their powers of authoritative speech from their possession of Mnemosyne and their special relationship with the Muses.
Zeus and Mnemosyne slept together for nine consecutive nights, thus birthing the nine Muses. Mnemosyne also presided over a pool[645] in Hades, counterpart to the river Lethe, according to a series of 4th century BC Greek funerary inscriptions in dactylic hexameter. Dead souls drank from Lethe so they would not remember their past lives when reincarnated. Initiates were encouraged to drink from the river Mnemosyne when they died, instead of Lethe. These inscriptions may have been connected with Orphic poetry (see Zuntz, 1971).
Similarly, those who wished to consult the oracle of Trophonius in Boeotia were made to drink alternately from two springs called "Lethe" and "Mnemosyne". An analogous setup is described in the Myth of Er at the end of Plato's Republic.
The nine muses—Clio, Thalia, Erato, Euterpe, Polyhymnia, Calliope, Terpsichore, Urania, Melpomene—on a Roman sarcophagus (2nd century AD, from the Louvre)
Lyre-playing Muse seated on a rock inscribed "Helicon" (Attic white-ground lekythos, 440–430 BC)
The Muses (Μοῦσαι, moũsai:[646] perhaps from the o-grade of the Proto-Indo-European root *men- "think"[647]) in Greek mythology, poetry and literature, are the goddesses of the inspiration of literature, science and the arts. They were considered the source of the knowledge, related orally for centuries in the ancient culture that was contained in poetic lyrics and myths.
The Muses, the personification of knowledge and the arts, especially literature, dance and music, are the nine daughters of Zeus and Mnemosyne (who was memory personified). Sometimes they are referred to as water nymphs, associated with the springs of Helicon and with Pieris. According to Pausanias in the later 2nd century AD,[648] there were three original Muses, worshiped on Mount Helicon in Boeotia. In later tradition, four Muses were recognised: Thelxinoë, Aoedē, Arche, and Meletē, said to be daughters of Zeus and Plusia or of Uranus. In Renaissance and Neoclassical art, the dissemination of emblem books such as Cesare Ripa's Iconologia (1593 and many further editions) helped standardize the depiction of the Muses in sculpture and painting.
The Muses were both the embodiments and sponsors of performed metrical speech: mousike (whence the English term "music") was just "one of the arts of the Muses". Others included Science, Geography, Mathematics, Philosophy, and especially Art, Drama, and inspiration. Some authors invoke Muses when writing poetry, hymns or epic history. The invocation typically occurs at or near the beginning, and calls for help or inspiration, or simply invites the Muse to sing through the author. The British poet Robert Graves popularised the concept of the Muse-poet in modern times.[citation needed] His concept was based on pre-12th century traditions of the Celtic poets, the tradition of the medieval troubadours who celebrated the concept of courtly love, and the romantic poets.
Emblems
Muse Domain Emblem
Calliope Epic poetry Writing tablet
Clio History Scrolls
Erato Love poetry Cithara (an ancient Greek musical instrument in the lyre family)
Euterpe Song and Elegiac poetry Aulos (an ancient Greek musical instrument like a flute)
Melpomene Tragedy Tragic mask
Polyhymnia Hymns Veil
Terpsichore Dance Lyre
Thalia Comedy Comic mask
Urania Astronomy Globe and compass

제우스의 여섯 번째 아내 레토와 그 자녀: 아폴로 · 아르테미스 편집

[918] And Leto (레토: 코이오니데스(Koionides), 코이오스와 포이베의 딸, 제우스의 여섯 번째 아내, 제우스와의 사이에서 아폴론과 아르테미스를 낳음) was joined in love with Zeus who holds the aegis (아이기스: 이지스, 제우스의 방패), and bare

  1. Apollo 아폴론: 도데카테온, 올림포스 12신, 태양 · 예언 · 광명 · 의술 · 궁술 · 음악 · 시의 남신) and
  2. Artemis (아르테미스: 도데카테온, 올림포스 12신, 달 · 사냥 · 야생동물· · 처녀성의 여신) delighting in arrows, children lovely above all the sons of Heaven (우라노스: 태초신, 하늘의 남신, 가이아의 단성생식으로 낳은 아들).
Leto
The Rape of Leto by Tityos c. 515 BC. From Vulci. Leto is third from left.
Abodeisland of Delos
ConsortZeus
ParentsCoeus and Phoebe
SiblingsAsteria
ChildrenApollo, and Artemis
Roman equivalentLatona
In Greek mythology, Leto (Greek: Λητώ, Lētṓ; Λατώ, Lātṓ in Dorian Greek, etymology and meaning disputed) is a daughter of the Titans Coeus and Phoebe and the sister of Asteria.[649] The island of Kos is claimed as her birthplace.[650] In the Olympian scheme, Zeus is the father of her twins,[651] Apollo and Artemis, the Letoides, which Leto conceived after her hidden beauty accidentally caught the eyes of Zeus. Classical Greek myths record little about Leto other than her pregnancy and her search for a place where she could give birth to Apollo and Artemis, since Hera in her jealousy had caused all lands to shun her. Finally, she finds an island that isn't attached to the ocean floor so it isn't considered land and she can give birth.[652] This is her one active mythic role: once Apollo and Artemis are grown, Leto withdraws, to remain a dim[653] and benevolent matronly figure upon Olympus, her part already played. In Roman mythology, Leto's equivalent is Latona, a Latinization of her name, influenced by Etruscan Letun.[654]
In Crete, at the city of Dreros, Spyridon Marinatos uncovered an eighth-century post-Minoan hearth house temple in which there were found three unique figures of Apollo, Artemis and Leto made of brass sheeting hammered over a shaped core (sphyrelata).[655] Walter Burkert notes[656] that in Phaistos she appears in connection with an initiation cult.
Leto was identified from the fourth century onwards with the principal local mother goddess of Anatolian Lycia, as the region became Hellenized.[657] In Greek inscriptions, the Letoides are referred to as the "national gods" of the country.[658] Her sanctuary, the Letoon near Xanthos predated Hellenic influence in the region, however,[659] and united the Lycian confederacy of city-states. The Hellenes of Kos also claimed Leto as their own. Another sanctuary, more recently identified, was at Oenoanda in the north of Lycia.[660] There was, of course, a further Letoon at Delos.
Leto's primal nature may be deduced from the natures of her father and mother, who may have been Titans of the sun and moon.[출처 필요] Her Titan father is called "Coeus," and though Herbert Jennings Rose considers his name and nature uncertain,[661] he is in one Roman source given the name Polus,[662] which may relate him to the sphere of heaven from pole to pole.[출처 필요] The name of Leto's mother, "Phoebe" (Φοίβη — literally "pure, bright"), is identical to the epithet of her son Apollo, Φοῖβος Ἀπόλλων, throughout Homer.
Apollo
Apollo Belvedere, ca. 120–140 CE
God of music, poetry, plague, oracles, sun, medicine, light and knowledge
AbodeMount Olympus
SymbolLyre, laurel wreath, python, raven, bow and arrows
ParentsZeus and Leto
SiblingsArtemis
ChildrenAsclepius, Troilus, Aristaeus, Orpheus
Roman equivalentApollo
Apollo (Attic, Ionic, and Homeric Greek: Ἀπόλλων, Apollōn (gen.: Ἀπόλλωνος); Doric: Ἀπέλλων, Apellōn; Arcadocypriot: Ἀπείλων, Apeilōn; Aeolic: Ἄπλουν, Aploun; Apollō) is one of the most important and complex of the Olympian deities in ancient Greek and Roman religion and Greek and Roman mythology. The ideal of the kouros (a beardless, athletic youth), Apollo has been variously recognized as a god of light and the sun, truth and prophecy, healing, plague, music, poetry, and more. Apollo is the son of Zeus and Leto, and has a twin sister, the chaste huntress Artemis. Apollo is known in Greek-influenced Etruscan mythology as Apulu.
As the patron of Delphi (Pythian Apollo), Apollo was an oracular god—the prophetic deity of the Delphic Oracle. Medicine and healing are associated with Apollo, whether through the god himself or mediated through his son Asclepius, yet Apollo was also seen as a god who could bring ill-health and deadly plague. Amongst the god's custodial charges, Apollo became associated with dominion over colonists, and as the patron defender of herds and flocks. As the leader of the Muses (Apollon Musegetes) and director of their choir, Apollo functioned as the patron god of music and poetry. Hermes created the lyre for him, and the instrument became a common attribute of Apollo. Hymns sung to Apollo were called paeans.
In Hellenistic times, especially during the 3rd century BCE, as Apollo Helios he became identified among Greeks with Helios, Titan god of the sun, and his sister Artemis similarly equated with Selene, Titan goddess of the moon.[663] In Latin texts, on the other hand, Joseph Fontenrose declared himself unable to find any conflation of Apollo with Sol among the Augustan poets of the 1st century, not even in the conjurations of Aeneas and Latinus in Aeneid XII (161–215).[664] Apollo and Helios/Sol remained separate beings in literary and mythological texts until the 3rd century CE.
Consorts and children: extended list
  1. Acacallis
    1. Amphithemis (Garamas)[665]
    2. Naxos, eponym of the island Naxos[666]
    3. Phylacides
    4. Phylander[667]
  2. Acantha
  3. Aethusa
    1. Eleuther
  4. Aganippe
    1. Chios[668]
  5. Alciope[669]
    1. Linus (possibly)
  6. Amphissa / Isse, daughter of Macareus
  7. Anchiale / Acacallis
    1. Oaxes[670]
  8. Areia, daughter of Cleochus / Acacallis / Deione
    1. Miletus
  9. Astycome, nymph
    1. Eumolpus (possibly)[671]
  10. Arsinoe, daughter of Leucippus
    1. Asclepius (possibly)
    2. Eriopis
  11. Babylo
    1. Arabus[672]
  12. Bolina
  13. Calliope, Muse
    1. Orpheus (possibly)
    2. Linus (possibly)
    3. Ialemus
  14. Cassandra
  15. Castalia
  16. Celaeno, daughter of Hyamus / Melaina / Thyia
    1. Delphus
  17. Chione / Philonis / Leuconoe
    1. Philammon
  18. Chrysorthe
    1. Coronus
  19. Chrysothemis
    1. Parthenos
  20. Coronis
    1. Asclepius
  21. Coryceia
    1. Lycorus (Lycoreus)
  22. Creusa
    1. Ion
  23. Cyrene
    1. Aristaeus
    2. Idmon (possibly)
    3. Autuchus[673]
  24. Danais, Cretan nymph
    1. The Curetes[674]
  25. Daphne
  26. Dia, daughter of Lycaon
    1. Dryops
  27. Dryope
    1. Amphissus
  28. Euboea (daughter of Macareus of Locris)
    1. Agreus
  29. Evadne, daughter of Poseidon
    1. Iamus
  30. Gryne
  31. Hecate
    1. Scylla (possibly)[675]
  32. Hecuba
    1. Troilus
    2. Hector (possibly)[676]
  33. Hestia (wooed her unsuccessfully)
  34. Hypermnestra, wife of Oicles
    1. Amphiaraus (possibly)
  35. Hypsipyle[677]
  36. Hyria (Thyria)
    1. Cycnus
  37. Lycia, nymph or daughter of Xanthus
    1. Eicadius[678]
    2. Patarus[679]
  38. Manto
    1. Mopsus
  39. Marpessa
  40. Melia
    1. Ismenus[680]
    2. Tenerus[681]
  41. Ocyrhoe
  42. Othreis
    1. Phager
  43. Parnethia, nymph
    1. Cynnes[682]
  44. Parthenope
    1. Lycomedes
  45. Phthia
    1. Dorus
    2. Laodocus
    3. Polypoetes
  46. Prothoe[683]
  47. Procleia
    1. Tenes (possibly)
  48. Psamathe
    1. Linus, not the same as the singer Linus
  49. Rhoeo
    1. Anius
  50. Rhodoessa, nymph
    1. Ceos, eponym of the island Ceos[684]
  51. Rhodope
    1. Cicon, eponym of the tribe Cicones[685]
  52. Sinope
    1. Syrus
  53. Stilbe
    1. Centaurus
    2. Lapithes
    3. Aineus
  54. Syllis / Hyllis
    1. Zeuxippus
  55. Thaleia, Muse / Rhetia, nymph
    1. The Corybantes
  56. Themisto, daughter of Zabius of Hyperborea[686]
    1. Galeotes
    2. Telmessus (?)
  57. Thero
    1. Chaeron
  58. Urania, Muse
    1. Linus (possibly)
  59. Urea, daughter of Poseidon
    1. Ileus (Oileus?)
  60. Wife of Erginus
    1. Trophonius (possibly)
  61. Unknown consorts
    1. Acraepheus, eponym of the city Acraephia[687]
    2. Chariclo (possibly)[688]
    3. Erymanthus
    4. Marathus, eponym of Marathon[689]
    5. Megarus[690]
    6. Melaneus
    7. Oncius[691][692]
    8. Phemonoe
    9. Pisus, founder of Pisa in Etruria[693]
    10. Younger Muses
      1. Cephisso
      2. Apollonis
      3. Borysthenis
Artemis
Goddess of the Hunt, Forests and Hills, the Moon
SymbolBow, arrows, stags, hunting dog and moon
ParentsZeus and Leto
SiblingsApollo
Roman equivalentDiana
Artemis was one of the most widely venerated of the Ancient Greek deities. Her Roman equivalent is Diana. Some scholars[694] believe that the name, and indeed the goddess herself, was originally pre-Greek.[695] Homer refers to her as Artemis Agrotera, Potnia Theron: "Artemis of the wildland, Mistress of Animals".[696] The Arcadians believed she was the daughter of Demeter.[697]
In the classical period of Greek mythology, Artemis (Ἄρτεμις) was often described as the daughter of Zeus and Leto, and the twin sister of Apollo. She was the Hellenic goddess of the hunt, wild animals, wilderness, childbirth, virginity and protector of young girls, bringing and relieving disease in women; she often was depicted as a huntress carrying a bow and arrows.[698] The deer and the cypress were sacred to her. In later Hellenistic times, she even assumed the ancient role of Eileithyia in aiding childbirth.
Artemis in mythology

Leto bore Apollon and Artemis, delighting in arrows,
Both of lovely shape like none of the heavenly gods,
As she joined in love to the Aegis-bearing ruler.

HesiodTheogony, lines 918–920 (written in the 7th century BC)
Birth
Apollo (left) and Artemis. Brygos (potter, signed), Briseis Painter, Tondo of an Attic red-figure cup, ca. 470 BC, Louvre.
The Artemis of Ephesus, 1st century AD (Ephesus Archaeological Museum)
Various conflicting accounts are given in Classical Greek mythology of the birth of Artemis and her twin brother, Apollo. All accounts agree, however, that she was the daughter of Zeus and Leto and that she was the twin sister of Apollo.
An account by Callimachus has it that Hera forbade Leto to give birth on either terra firma (the mainland) or on an island. Hera was angry with Zeus, her husband, because he had impregnated Leto. But the island of Delos (or Ortygia in the Homeric Hymn to Artemis) disobeyed Hera, and Leto gave birth there.[699]
In ancient Cretan history Leto was worshipped at Phaistos and in Cretan mythology Leto gave birth to Apollo and Artemis at the islands known today as the Paximadia.
A scholium of Servius on Aeneid iii. 72 accounts for the island's archaic name Ortygia[700] by asserting that Zeus transformed Leto into a quail (ortux) in order to prevent Hera from finding out his infidelity, and Kenneth McLeish suggested further that in quail form Leto would have given birth with as few birth-pains as a mother quail suffers when it lays an egg.[701]
The myths also differ as to whether Artemis was born first, or Apollo. Most stories depict Artemis as born first, becoming her mother's mid-wife upon the birth of her brother Apollo.
Epithets
As Aeginaea, she was worshiped in Sparta; the name means either huntress of chamois, or the wielder of the javelin (αἰγανέα).[702][703] She was worshipped at Naupactus as Aetole; in her temple in that town there was a statue of white marble representing her throwing a javelin.[704] This "Aetolian Artemis" would not have been introduced at Naupactus, anciently a place of Ozolian Locris, until it was awarded to the Aetolians by Philip II of Macedon. Strabo records another precinct of "Aetolian Artemos" at the head of the Adriatic.[705] As Agoraea she was the protector of the agora.
As Agrotera, she was especially associated as the patron goddess of hunters. In Elis she was worshiped as Alphaea. In Athens Artemis was often associated with the local Aeginian goddess, Aphaea. As Potnia Theron, she was the patron of wild animals; Homer used this title. As Kourotrophos, she was the nurse of youths. As Locheia, she was the goddess of childbirth and midwives. She was sometimes known as Cynthia, from her birthplace on Mount Cynthus on Delos, or Amarynthia from a festival in her honor originally held at Amarynthus in Euboea. She was sometimes identified by the name Phoebe, the feminine form of her brother Apollo's solar epithet Phoebus.
In Sparta the Artemis Lygodesma was worshipped. This epithet means "willow-bound" from the Gr. lygos (λυγός, willow) and desmos (δεσμός, bond). The willow tree appears in several ancient Greek myths and rituals.[706]
Artemis as the Lady of Ephesus
At Ephesus in Ionia, Turkey, her temple became one of the Seven Wonders of the World. It was probably the best known center of her worship except for Delos. There the Lady whom the Ionians associated with Artemis through interpretatio graeca was worshiped primarily as a mother goddess, akin to the Phrygian goddess Cybele, in an ancient sanctuary where her cult image depicted the "Lady of Ephesus" adorned with multiple rounded breast like protuberances on her chest. They have been variously interpreted as multiple accessory breasts, as eggs, grapes, acorns,[707] or even bull testes.[708][709] Excavation at the site of the Artemision in 1987-88 identified a multitude of tear-shaped amber beads that had adorned the ancient wooden xoanon.[710] In Acts of the Apostles, Ephesian metalsmiths who felt threatened by Saint Paul's preaching of Christianity, jealously rioted in her defense, shouting “Great is Artemis of the Ephesians![711] Of the 121 columns of her temple, only one composite, made up of fragments, still stands as a marker of the temple's location. The rest were used for making churches, roads, and forts.

제우스의 일곱 번째 아내 헤라와 그 자녀: 헤베 · 아레스 · 에일레이티이아 편집

[921] Lastly, he made Hera (헤라: 도데카테온, 올림포스 12신, 크로노스와 레아의 딸, 제우스의 누이이자 부인, 제우스의 일곱 번째 아내) his blooming wife: and she was joined in love with the king of gods and men, and brought forth

  1. Hebe (헤베: 청춘의 여신, 제우스와 헤라의 딸) and
  2. Ares (아레스: 도데카테온, 올림포스 12신, 제우스와 헤라의 아들, 전쟁의 남신) and
  3. Eileithyia (에일레이티이아: 출산의 여신, 제우스와 헤라의 딸).
Hera
The Campana Hera, a Roman copy of a Hellenistic original, from the Louvre
Queen of the Gods
Goddess of Marriage, Women and Birth
AbodeMount Olympus
SymbolPomegranate, Peacock feather, Diadem, Cow, lily
ConsortZeus
ParentsCronus and Rhea
SiblingsPoseidon, Hades, Demeter, Hestia, Zeus, Chiron
ChildrenAres, Enyo, Hebe, Eileithyia, Hephaestus and Eris
Roman equivalentJuno
Hera (/ˈhɛrə/; Greek Ἥρα, Hēra, equivalently Ἥρη, Hērē, in Ionic and Homer) is the wife and one of three sisters of Zeus in the Olympian pantheon of Greek mythology and religion. Her chief function is as the goddess of women and marriage. Her counterpart in the religion of ancient Rome was Juno. The cow, lion and the peacock are sacred to her. Hera's mother is Rhea and her father Cronus.
Portrayed as majestic and solemn, often enthroned, and crowned with the polos (a high cylindrical crown worn by several of the Great Goddesses), Hera may bear a pomegranate in her hand, emblem of fertile blood and death and a substitute for the narcotic capsule of the opium poppy.[712] A scholar of Greek mythology Walter Burkert writes in Greek Religion, "Nevertheless, there are memories of an earlier aniconic representation, as a pillar in Argos and as a plank in Samos."[713]
Hera was known for her jealous and vengeful nature, most notably against Zeus's lovers and offspring, but also against mortals who crossed her, such as Pelias. Paris offended her by choosing Aphrodite as the most beautiful goddess, earning Hera's hatred.
Hebe
Cupbearer to the gods
Goddess of eternal youth
AbodeMount Olympus
ConsortHeracles
ParentsZeus and Hera
SiblingsAres, Eileithyia, Eris, and Hephaestus
ChildrenAlexiares and Anicetus
Roman equivalentJuventas
In Greek mythology, Hēbē (Greek: Ἥβη) is the goddess of youth [714] (Roman equivalent: Juventas).[715] She is the daughter of Zeus and Hera.[716] Hebe was the cupbearer for the gods and goddesses of Mount Olympus, serving their nectar and ambrosia, until she was married to Heracles (Roman equivalent: Hercules); her successor was Zeus's lover Ganymede. Another title of hers, for this reason, is Ganymeda. She also drew baths for Ares and helped Hera enter her chariot.[717]
In Euripides' play Heracleidae, Hebe granted Iolaus' wish to become young again in order to fight Eurystheus. Hebe had two children with Heracles: Alexiares and Anicetus.[718]
The name Hebe comes from Greek word meaning "youth" or "prime of life". Juventas likewise means "youth", as can be seen in such derivatives as juvenile. In art, Hebe is usually depicted wearing a sleeveless dress. Hebe was also worshipped as a goddess of pardons or forgiveness; freed prisoners would hang their chains in the sacred grove of her sanctuary at Phlius.
Ares
Statue of Ares from Hadrian's Villa
God of War
AbodeMount Olympus, Thrace, Macedonia, Thebes, Greece, Sparta & Mani
Symbolspear, helmet, dog, chariot, boar
ParentsZeus and Hera
SiblingsEris, Hebe, Hephaestus, Enyo,and Eileithyia
ChildrenErotes (Eros and Anteros), Phobos, Deimos, Phlegyas, Harmonia, and Adrestia
Roman equivalentMars
Ares (Ἄρης [árɛːs], Μodern Greek: Άρης [ˈaris]), Doric Greek: Ἄρα [ára] was the Greek god of war. He is one of the Twelve Olympians, and the son of Zeus and Hera.[719] In Greek literature, he often represents the physical or violent and untamed aspect of war, in contrast to the armored Athena, whose functions as a goddess of intelligence include military strategy and generalship.[720]
The Greeks were ambivalent toward Ares: although he embodied the physical valor necessary for success in war, he was a dangerous force, "overwhelming, insatiable in battle, destructive, and man-slaughtering."[721] Fear (Phobos) and Terror (Deimos) were yoked to his battle chariot.[722] In the Iliad, his father Zeus tells him that he is the god most hateful to him.[723] An association with Ares endows places and objects with a savage, dangerous, or militarized quality.[724] His value as a war god is placed in doubt: during the Trojan War, Ares was on the losing side, while Athena, often depicted in Greek art as holding Nike (Victory) in her hand, favored the triumphant Greeks.[725]
Ares plays a relatively limited role in Greek mythology as represented in literary narratives, though his numerous love affairs and abundant offspring are often alluded to.[726] When Ares does appear in myths, he typically faces humiliation.[727] He is well known as the lover of Aphrodite, the goddess of love, who was married to Hephaestus, god of craftsmanship.[728] The most famous story related to Ares and Aphrodite shows them exposed to ridicule through the wronged husband's clever device.[729]
The counterpart of Ares among the Roman gods is Mars, who as a father of the Roman people was given a more important and dignified place in ancient Roman religion as a guardian deity. During the Hellenization of Latin literature, the myths of Ares were reinterpreted by Roman writers under the name of Mars. Greek writers under Roman rule also recorded cult practices and beliefs pertaining to Mars under the name of Ares. Thus in the classical tradition of later Western art and literature, the mythology of the two figures becomes virtually indistinguishable.
Consorts and children
The Areopagus as viewed from the Acropolis.
The union of Ares and Aphrodite created the gods Eros, Anteros, Phobos, Deimos, Harmonia, and Adrestia. While Eros and Anteros' godly stations favored their mother, Adrestia preferred to emulate her father, often accompanying him to war.[출처 필요] Other versions include Alcippe as one of his daughters.
Upon one occasion, Ares incurred the anger of Poseidon by slaying his son Halirrhothius, who had raped Alcippe, a daughter of the war-god. For this deed, Poseidon summoned Ares to appear before the tribunal of the Olympic gods, which was held upon a hill in Athens. Ares was acquitted. This event is supposed to have given rise to the name Areopagus (or Hill of Ares), which afterward became famous as the site of a court of justice.[730]
Accounts tell of Cycnus (Κύκνος) of Macedonia, a son of Ares who was so murderous that he tried to build a temple with the skulls and the bones of travellers. Heracles slaughtered this abominable monstrosity, engendering the wrath of Ares, whom the hero wounded in conflict.[731]
List of Ares' consorts and children
Consorts Children
1. Aphrodite 1. Phobos
2. Deimos
3. Harmonia
4. Adrestia (or Adrasteia (nymph) or Adrasteia (goddess))
5. Eros (part of the Erotes)
6. Anteros (part of the Erotes)
7. Himeros(part of the Erotes)
8. Pothos (part of the Erotes)
2. Aerope 1. Aeropus
3. Aglauros 1. Alcippe
4. Althaea 1. Meleager (possibly)
5. Anchiroe 1. Sithon (possibly)
6. Astyoche, daughter of Actor 1. Ascalaphus
2. Ialmenus
7. Atalanta 1. Parthenopaeus (possibly)
8. Caldene, daughter of Pisidus 1. Solymus (possibly)
9. Callirrhoe, daughter of Nestus 1. Biston
2. Odomas
3. Edonus
10. Critobule 1. Pangaeus[732]
11. Cyrene[733] 1. Diomedes of Thrace
2. Crestone[734]
12. Demonice 1. Euenus
2. Thestius
3. Molus
4. Pylus
13. Dormothea 1. Stymphelus[735]
14. Dotis / Chryse 1. Phlegyas
15. Eos
16. Erinys of Telphusa (unnamed) 1. Dragon of Thebes (slain by Cadmus)
17. Harmonia 1. The Amazons
18. Leodoce (?)[736]
19. Otrera 1. Hippolyta
2. Antiope
3. Melanippe
4. Penthesilea
20. Parnassa / Aegina 1. Sinope (possibly)[737]
21. Phylonome 1. Lycastus
2. Parrhasius
22. Protogeneia 1. Oxylus
23. Pyrene / Pelopia 1. Cycnus
24. Sete, sister of Rhesus 1. Bithys, eponym of the Bithyae, a Thracian tribe[738]
25. Sterope (Pleiad) / Harpinna, daughter of Asopus / Eurythoe the Danaid 1. Oenomaus
26. Persephone (wooed her unsuccessfully)
27. Tanagra, daughter of Asopus
28. Tereine, daughter of Strymon 1. Thrassa (mother of Polyphonte)
29. Theogone 1. Tmolus[739]
30. Triteia 1. Melanippus
31. mothers unknown 1. Alcon of Thrace[740]
2. Chalyps, eponym of the Chalybes[741]
3. Cheimarrhoos, possible father of Triptolemus by Polyhymnia[742]
4. Dryas
5. Hyperbius
6. Lycus of Libya[743]
7. Nisos (possibly)
8. Portheus (Porthaon)
9. Tereus
Eileithyia
The birth of Athena from the head of Zeus, with Eileithyia on the right.
Goddess of Childbirth
AbodeMount Olympus
ParentsZeus and Hera
SiblingsAres, Enyo, Eris, Hebe, Hephaestus
Roman equivalentLucina
Eileithyia or Ilithyia (/ɪl[미지원 입력]ˈθ.ə/;[744] Εἰλείθυια) was the Greek goddess of childbirth.[745]
Etymology and primary sources
According to some authors her name does not have an Indo-European etymology, which for R. F. Willets[746] strengthens her link to Minoan culture. "The links between Eileithyia, an earlier Minoan goddess, and a still earlier Neolithic prototype are, relatively, firm," he wrote. "The continuity of her cult depends upon the unchanging concept of her function. Eileithyia was the goddess of childbirth; and the divine helper of women in labour has an obvious origin in the human midwife." Additionally, for Willetts, Cretan dialect 'Eleuthia' would connect Eileithyia to Eleusis.[747] Others suggest that the name is Greek, from the verb eleutho (ελεύθω), to bring, the goddess thus being The Bringer.[748] On the other hand, the variants "Eleuthia" (Cretan) and "Eleuthō" (used by Pindar) suggest a possible connection with "eleutheria" (freedom), in which case the word may simply mean "Deliverer", with an obvious association to childbirth. The earliest form of the name is the Mycenaean Greek e-re-u-ti-ja, written in Linear b syllabic script.[749] Ilithyia is the latinisation of the Εἰλείθυια.
To Homer she is "the goddess of the pains of birth."[750] The Iliad pictures Eileithyia alone, or sometimes multiplied, as the Eileithyiai:
"The sharp sorrow of pain descends on a woman in labour, the bitterness that the hard Eileithyiai bring on, Hera’s daughters, who hold the power of the bitter birth pangs.”
—Iliad XI.270.[751]
Hesiod (c. 700 BC) described Eileithyia as a daughter of Hera by Zeus (Theogony 921)—and the Bibliotheca (Roman-era) and Diodorus Siculus (c. 90–27 BC) (5.72.5) agreed. But Pausanias writing in the 2nd century AD reported another early source (now lost): "The Lycian Olen, an earlier poet, who composed for the Delians, among other hymns, one to Eileithyia, styles her 'the clever spinner', clearly identifying her with Fate, and makes her older than Cronus.”[752] Being the youngest born to Gaia, Cronus was a Titan of the first generation and he was identified as the father of Zeus. Likewise, the meticulously accurate mythographer, Pindar (522–443 BC), also makes no mention of Zeus:
Goddess of childbirth, Eileithyia, maid to the throne of the deep-thinking Moirai, child of all-powerful Hera, hear my song.
—Seventh Nemean Ode.
Eris
Eris on an Attic plate, ca. 575–525 BC
Goddess of strife and discord
SymbolGolden Apple of Discord
ParentsNyx (alone), or Zeus and Hera
SiblingsAres, Enyo, Hephaestus, Hebe or Thanatos, Hypnos, Keres
ChildrenDysnomia
Roman equivalentDiscordia
Eris (Ἔρις, "Strife") is the Greek goddess of chaos, strife and discord, her name being translated into Latin as Discordia. "Discordia" means discord. Her Greek opposite is Harmonia, whose Latin counterpart is Concordia. Homer equated her with the war-goddess Enyo, whose Roman counterpart is Bellona. The dwarf planet Eris is named after the goddess, as is the religion Discordianism.
Characteristics in Greek mythology
In Hesiod's Works and Days 11–24, two different goddesses named Eris are distinguished:
So, after all, there was not one kind of Strife alone, but all over the earth there are two. As for the one, a man would praise her when he came to understand her; but the other is blameworthy: and they are wholly different in nature.
For one fosters evil war and battle, being cruel: no man loves her; but perforce, through the will of the deathless gods, men pay harsh Strife her honour due.
But the other is the elder daughter of dark Night (Nyx), and the son of Cronus who sits above and dwells in the aether, set her in the roots of the earth: and she is far kinder to men. She stirs up even the shiftless to toil; for a man grows eager to work when he considers his neighbour, a rich man who hastens to plough and plant and put his house in good order; and neighbour vies with his neighbour as he hurries after wealth. But Strife is unwholesome for men. And potter is angry with potter, and craftsman with craftsman, and beggar is jealous of beggar, and minstrel of minstrel.
In Hesiod's Theogony, (226–232) Strife, the daughter of Night is less kindly spoken of as she brings forth other personifications as her children:
But abhorred Eris ('Strife') bare painful Ponos ('Toil/Labor'), Lethe ('Forgetfulness') and Limos ('Famine') and tearful Algos (Pains/Sorrows), Hysminai ('Fightings/Combats') also, Makhai ('Battles'), Phonoi ('Murders/Slaughterings'), Androctasiai ('Manslaughters'), Neikea ('Quarrels'), Pseudologoi ('Lies/Falsehoods'), Amphilogiai ('Disputes'), Dysnomia ('Lawlessness') and Ate ('Ruin/Folly'), all of one nature, and Horkos ('Oath') who most troubles men upon earth when anyone wilfully swears a false oath.
The other Strife is presumably she who appears in Homer's Iliad Book IV; equated with Enyo as sister of Ares and so presumably daughter of Zeus and Hera:
Strife whose wrath is relentless, she is the sister and companion of murderous Ares, she who is only a little thing at the first, but thereafter grows until she strides on the earth with her head striking heaven. She then hurled down bitterness equally between both sides as she walked through the onslaught making men's pain heavier. She also has a son whom she named Strife.

아테나의 탄생: 제우스의 머리에서 출생 편집

[924] But Zeus himself gave birth from his own head to bright-eyed Tritogeneia (아테나: 도데카테온, 올림포스 12신, 메티스와 제우스의 딸, 지혜 · 전쟁 · 직물 · 요리 · 도기 · 문명의 여신),[753] the awful, the strife-stirring, the host-leader, the unwearying, the queen, who delights in tumults (소란, 소동) and wars and battles.

헤라의 단성 생식의 아들: 헤파이스토스 편집

But Hera (헤라: 도데카테온, 올림포스 12신, 크로노스와 레아의 딸, 제우스의 누이이자 부인, 제우스의 일곱 번째 아내) without union with Zeus -- for she was very angry and quarrelled with her mate -- bare famous Hephaestus (헤파이스토스: 도데카테온, 올림포스 12신, 기술 · 대장장이 · 장인 · 공예가 · 조각가 · 금속 · 야금 · 불의 남신), who is skilled in crafts more than all the sons of Heaven.

[929a][754] But Hera was very angry and quarrelled with her mate. And because of this strife she bare without union with Zeus who holds the aegis a glorious son, Hephaestus (헤파이스토스), who excelled all the sons of Heaven in crafts.

Hephaestus
Hephaestus at the Forge by Guillaume Coustou the Younger (Louvre)
God of Fire, Metalworking, Stone masonry, and the Art of Sculpture.
AbodeMount Olympus
SymbolHammer, Anvil, Tongs, and/or quail
ConsortAphrodite, Aglaea
ParentsHera and Zeus, or Hera alone
SiblingsAres, Eileithyia, Enyo and Hebe
ChildrenThalia, Eucleia, Eupheme, Philophrosyne, Cabeiri and Euthenia
Roman equivalentVulcan
Hephaestus (/hɪˈfstəs/, /həˈfɛstəs/ or /h[미지원 입력]ˈfɛstəs/; 8 spellings; Ancient Greek Ἥφαιστος Hēphaistos) is the Greek god of blacksmiths, craftsmen, artisans, sculptors, metals, metallurgy, fire and volcanoes.[755] Hephaestus' Roman equivalent is Vulcan. In Greek mythology, Hephaestus was the son of Zeus and Hera, the king and queen of the gods.
As a smithing god, Hephaestus made all the weapons of the gods in Olympus. He served as the blacksmith of the gods, and was worshipped in the manufacturing and industrial centers of Greece, particularly Athens. The cult of Hephaestus was based in Lemnos.[756]
Hephaestus' symbols are a smith's hammer, anvil, and a pair of tongs.
Consorts and children
According to most versions, Hephaestus's consort is Aphrodite, who is unfaithful to Hephaestus with a number of gods and mortals, including Ares. However, in Homer's Iliad, the consort of Hephaestus is a lesser Aphrodite, Charis "the grace" or Aglaia "the glorious"—the youngest of the Graces, as Hesiod calls her.[757]
In Athens, there is a Temple of Hephaestus, the Hephaesteum (miscalled the "Theseum") near the agora. An Athenian founding myth tells that the city's patron goddess, Athena, refused a union with Hephaestus because of his unsightly appearance and crippled nature, and that when he became angry and forceful with her, she disappeared from the bed. His ejaculate fell on the earth, impregnating Gaia, who subsequently gave birth to Erichthonius of Athens.[758] A surrogate mother later gave the child to Athena to foster, guarded by a serpent.
On the island of Lemnos, Hephaestus' consort was the sea nymph Cabeiro, by whom he was the father of two metalworking gods named the Cabeiri. In Sicily, his consort was the nymph Aetna, and his sons were two gods of Sicilian geysers called Palici. With Thalia, Hephaestus was sometimes considered the father of the Palici.
Hephaestus fathered several children with mortals and immortals alike. One of those children was the robber Periphetes.
This is the full list of his consorts and children according to the various accounts:
  1. Aphrodite
  2. Aglaea
    1. Eucleia
    2. Euthenia
    3. Eupheme
    4. Philophrosyne
  3. Aetna
    1. The Palici
  4. Cabeiro
    1. The Cabeiri
  5. Gaia
    1. Erichthonius
  6. Anticleia
    1. Periphetes
  7. by unknown mothers
    1. Ardalus
    2. Cercyon (possibly)
    3. Olenus
    4. Palaemonius, Argonaut
    5. Philottus
    6. Pylius
    7. Spinter
In addition, the Romans claim their equivalent god, Vulcan, to have produced the following children:
  1. Cacus
  2. Caeculus

특히, 아테나에 대하여 편집

But Zeus lay with the fair-cheeked daughter of Ocean and Tethys apart from Hera . . . ((lacuna)) deceiving Metis (Thought) (메티스: '지혜로운 여자', 오케아니스, 오케아노스와 테티스의 딸, 제우스의 첫 번째 부인) although she was full wise. But he seized her with his hands and put her in his belly, for fear that she might bring forth something stronger than his thunderbolt: therefore did Zeus, who sits on high and dwells in the aether, swallow her down suddenly. But she (메티스) straightway conceived Pallas Athene (아테나: 도데카테온, 올림포스 12신, 메티스와 제우스의 딸, 지혜 · 전쟁 · 직물 · 요리 · 도기 · 문명의 여신): and the father of men and gods gave her birth by way of his head on the banks of the river Trito. And she remained hidden beneath the inward parts of Zeus, even Metis, Athena's mother, worker of righteousness, who was wiser than gods and mortal men. There the goddess (Athena) received that[759] whereby she excelled in strength all the deathless ones who dwell in Olympus, she who made the host-scaring weapon of Athena. And with it (Zeus) gave her birth, arrayed in arms of war.

930~933행: 포세이돈과 암피트리테의 아들: 트리톤 편집

[930] And of Amphitrite (암피트리테, 네레이드, 포세이돈의 아내) and the loud-roaring Earth-Shaker (포세이돈: 도데카테온, 올림포스 12신, 바다 · 지진 · 돌풍의 남신) was born great,

  1. wide-ruling Triton (트리톤: 포세이돈과 암피트리테의 아들, 바다의 남신, 상반신은 인간 하반신은 물고기), and he owns the depths of the sea, living with his dear mother and the lord his father in their golden house, an awful god.
Poseidon
Poseidon from Milos, 2nd century BC (National Archaeological Museum of Athens)
God of the sea, earthquakes, storms, and horses
AbodeSea
SymbolTrident, Fish, Dolphin, Horse and Bull
ConsortAmphitrite
ParentsCronus and Rhea
SiblingsHades, Demeter, Hestia, Hera, Zeus
ChildrenTheseus, Triton, Polyphemus, Belus, Agenor, Neleus, Atlas
Roman equivalentNeptune
Poseidon or Posidon (Greek: Ποσειδῶν, gen: Ποσειδῶνος) is one of the twelve Olympian deities of the pantheon in Greek mythology. His main domain is the ocean, and he is called the "God of the Sea". Additionally, he is referred to as "Earth-Shaker"[760] due to his role in causing earthquakes, and has been called the "tamer of horses".[378] He is usually depicted as an older male with curly hair and beard.
The name of the sea-god Nethuns in Etruscan was adopted in Latin for Neptune in Roman mythology; both were sea gods analogous to Poseidon. Linear B tablets show that Poseidon was venerated at Pylos and Thebes in pre-Olympian Bronze Age Greece as a chief deity, but he was integrated into the Olympian gods as the brother of Zeus and Hades.[378] According to some folklore, he was saved by his mother Rhea, who concealed him among a flock of lambs and pretended to have given birth to a colt, which was devoured by Cronos.[761]
There is a Homeric hymn to Poseidon, who was the protector of many Hellenic cities, although he lost the contest for Athens to Athena. According to the references from Plato in his dialogue Timaeus and Critias, the island of Atlantis was the chosen domain of Poseidon.[762][381] [763][764]
Triumph of Poseidon and Amphitrite showing the couple in procession, detail of a vast mosaic from Cirta, Roman Africa (ca. 315–325 AD, now at the Louvre)
In ancient Greek mythology, Amphitrite (Ἀμφιτρίτη) was a sea-goddess and wife of Poseidon.[765] 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.[766]
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[767] and the Oceanids.[768] Others called her the personification of the sea itself. Amphitrite's offspring included seals[769] and dolphins.[770] 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 bearing a trident on a pinax from Corinth (575–550 BC)
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")[771] with Thetis[772] in some sense the sea-nymphs are doublets.
Gold armband with Triton holding a putto, Greek, 200 BCE (Metropolitan Museum of Art)
The Triton Fountain, by Gianlorenzo Bernini, Rome
Triton and Nymphe fountain by Viktor Tilgner in the Volksgarten (Vienna)
Triton (Τρίτων, gen: Τρίτωνος) is a mythological Greek god, the messenger of the sea. He is the son of Poseidon and Amphitrite, god and goddess of the sea respectively, and is herald for his father. He is usually represented as a merman, having the upper body of a human and the tail of a fish, "sea-hued", according to Ovid[773] "his shoulders barnacled with sea-shells".
Like his father, Poseidon, he carried a trident. However, Triton's special attribute was a twisted conch shell, on which he blew like a trumpet to calm or raise the waves. Its sound was such a cacophony, that when loudly blown, it put the giants to flight, who imagined it to be the roar of a dark wild beast.[774]
According to Hesiod's Theogony,[775] Triton dwelt with his parents in a golden palace in the depths of the sea; Homer places his seat in the waters off Aegae.[776] The story of the Argonauts places his home on the coast of Libya. When the Argo was driven ashore in the Gulf of Syrtes Minor, the crew carried the vessel to the "Tritonian Lake", Lake Tritonis, whence Triton, the local deity euhemeristically rationalized by Diodorus Siculus as "then ruler over Libya",[777] welcomed them with a guest-gift of a clod of earth and guided them through the lake's marshy outlet back to the Mediterranean.[778] When the Argonauts were lost in the desert, he guided them to find the passage from the river back to the sea.
Triton was the father of Pallas and foster parent to the goddess Athena.[779] Pallas was killed by Athena during a fight between the two goddesses.[780] Triton is also sometimes cited as the father of Scylla by Lamia. Triton can sometimes be multiplied into a host of Tritones, daimones of the sea.
In the Virgil's Aeneid, book 6, it is told that Triton killed Misenus, son of Aeolus, by drowning him after he challenged the gods to play as well as he did.[781]
Tritons
Over time, Triton's class and image came to be associated with a class of mermaid-like creatures, the Tritons (Τρίτωνες), which could be male or female, and usually formed the escort of marine divinities. Tritons were a race of sea gods and goddesses born from Triton. Triton lived with his parents, Poseidon and Amphitrite, who was also known as Celaeno, in a golden palace on the bottom of the sea. According to Homer it was called Aegae. Unlike their ancestor Poseidon who is always fully anthropomorphic in ancient art (this has only changed in modern popular culture), Tritons' lower half is that of a fish, while the top half is presented in a human figure. This is debated often because their appearance is described differently throughout history. Ordinary Tritons were described in detail by the traveller Pausanias (ix. 21).[782][783]
"The Tritons have the following appearance. On their heads they grow hair like that of marsh frogs not only in color, but also in the impossibility of separating one hair from another. The rest of their body is rough with fine scales just as is the shark. Under their ears they have gills and a man's nose; but the mouth is broader and the teeth are those of a beast. Their eyes seem to me blue, and they have hands, fingers, and nails like the shells of the murex. Under the breast and belly is a tail like a dolphin's instead of feet."
They are often compared to other Merman/Mermaid like beings, such as Merrows, Selkies, and Sirens. They are also thought of as the aquatic versions of Satyrs. Another description of Tritons is that of the Centaur-Tritons, also known as Ichthyocentaurs who are depicted with two horse's feet in place of arms.
When Pausanias visited the city of Triteia in the second century CE, he was told that the name of the city was derived from an eponymous Triteia, a daughter of Triton, and that it claimed to have been founded by her son (with Ares), one among several mythic heroes named Melanippus ("Black Horse").[784]
Tritons were the trumpeters of the sea, using trumpets made out of a great shell, mostly known as a conch. They would blow this shell throughout the sea to calm the waves, or stir them up, all at the command of Poseidon.

934~937행: 아레스와 아프로디테의 두 아들 편집

[933] Also Cytherea (아프로디테: 미와 사랑의 여신, 비너스) bare to Ares (아레스: 도데카테온, 올림포스 12신, 제우스와 헤라의 아들, 전쟁의 남신) the

  1. shield-piercer Panic (데이모스: '패닉 Panic Terror Dread', 아레스와 아프로디테의 아들) and
  2. Fear (포보스: '공포 Fear', 아레스와 아프로디테의 아들), terrible gods who drive in disorder the close ranks of men in numbing war, with the help of Ares, sacker of towns: and Harmonia whom high-spirited Cadmus made his wife.
Attendants of Ares
Deimos, "Terror" or "Dread", and Phobos, "Fear", are his companions in war.[785] According to Hesiod, they were also his children, borne by Aphrodite.[786] Eris, the goddess of discord, or Enyo, the goddess of war, bloodshed, and violence, was considered the sister [출처 필요] and companion of the violent Ares. In at least one tradition, Enyalius, rather than another name for Ares, was his son by Enyo.[787]
Ares may also be accompanied by Kydoimos, the demon of the din of battle; the Makhai ("Battles"); the "Hysminai" ("Acts of manslaughter"); Polemos, a minor spirit of war, or only an epithet of Ares, since it has no specific dominion; and Polemos's daughter, Alala, the goddess or personification of the Greek war-cry, whose name Ares uses as his own war-cry. Ares's sister Hebe ("Youth") also draws baths for him.
According to Pausanias, local inhabitants of Therapne, Sparta, recognized Thero, "feral, savage," as a nurse of Ares.[788]
In Greek mythology, Deimos (Δεῖμος, 발음 [dêːmos], meaning "dread") was the personification of terror.
He was the son of Ares and Aphrodite. He is the twin brother of Phobos and nephew of the goddess Enyo who accompanied her brother Ares into battle, as well as his father's attendants, Trembling, Fear, Dread and Panic. Deimos is more of a personification and an abstraction of the sheer terror that is brought by war and he never appeared as an actual character in any story in Greek Mythology. His Roman equivalent was Formido or Metus.
Asaph Hall, who discovered the moons of Mars, named one Deimos, and the other Phobos.
On the modern monument to the battle of Thermopylae, Leonidas' shield has a representation of Deimos.
Deimos and Phobos in Sparta
The two brothers Deimos and Phobos were particularly worshiped in the city state of Sparta as they were the sons of Ares, the god of war.
Phobos and Ares in Ares's chariot - artist: Manner of the Lysippides Painter (source: Wikimedia Commons)
Phobos (Φόβος, 발음 [pʰóbos], meaning "fear" or "terror") is the personification of fear in Greek mythology. He is the offspring of Aphrodite and Ares. He was known for accompanying Ares into battle along with the ancient war goddess Enyo, the goddess of discord Eris (both sisters of Ares), and Phobos' twin brother Deimos.
In Classical Greek mythology, Phobos is more of a personification of the fear brought by war and does not appear as a character in any myths. Timor is his Roman equivalent.
Genealogy
Phobos is the son of Aphrodite and Ares. This may be seen in Hesiod’s Theogony, "Also Kytherea Aphrodite bare to Ares the shield piercer Phobos…" (Atsma). Phobos’s genealogy is shown:
Name Relation
Ouranos Grandfather (Aphrodite's[a] Father)
Zeus Grandfather (Ares' Father)
Hera Grandmother (Ares's Mother)
Ares Father
Aphrodite Mother
Deimos (Twin) Brother
Anteros, Himerus, Pothos Brothers
Harmonia Sister
Adrestia Sister
Eros Brother
Enyo Aunt
Eileithyia Aunt
Hephaestus Uncle
Hebe Aunt
Hephaestus Uncle
Eris Aunt

938~944행: 제우스의 다른 세 아들 - 헤르메스 · 디오니소스 · 헤라클레스 편집

제우스와 마이아의 아들: 헤르메스 편집

[938] And Maia (마이아: '어머니, 유모', 아틀라스와 플레이오네의 딸, 플레이아데스 중 맏언니, 헤르메스의 어머니), the daughter of Atlas (아틀라스: 이아페티오니데스, 이아페토스와 클리메네의 아들, 티탄의 편에서 제우스와 싸움), bare to Zeus glorious Hermes (헤르메스: 도데카테온, 올림포스 12신, 신들의 전령사, 여행자 · 목동 · 체육 · 웅변 · 도량형 · 발명 · 상업 · 도둑과 거짓말쟁이의 교활함의 남신), the herald of the deathless gods, for she went up into his holy bed.

Vulcan and Maia (1585) by Bartholomäus Spranger
Hermes and Maia, detail from an Attic red-figure amphora (ca. 500 BC)
In Greek mythology, Maia[789] (/ˈm.ə/ or /ˈm.ə/; Μαῖα; Maia) is one of the Pleiades and the mother of Hermes. The goddess known as Maia among the Romans may have originated independently, but attracted the myths of Greek Maia because the two figures shared the same name.
Birth
Maia is the daughter of Atlas[790] and Pleione the Oceanid,[791] and is the eldest of the seven Pleiades.[792] They were born on Mount Cyllene in Arcadia,[793] and are sometimes called mountain nymphs, oreads; Simonides of Ceos sang of "mountain Maia" (Maia oureias) "of the lovely black eyes."[794] Because they were daughters of Atlas, they were also called the Atlantides.[795]
Mother of Hermes
According to the Homeric Hymn to Hermes, Zeus in the dead of night secretly begot Hermes upon Maia, who avoided the company of the gods, in a cave of Cyllene. After giving birth to the baby, Maia wrapped him in blankets and went to sleep. The rapidly-maturing infant Hermes crawled away to Thessaly, where by nightfall of his first day he stole some of his brother Apollo's cattle and invented the lyre from a tortoise shell. Maia refused to believe Apollo when he claimed Hermes was the thief and Zeus then sided with Apollo. Finally, Apollo exchanged the cattle for the lyre, which became one of his identifying attributes.
As nurturer
Maia also raised the infant Arcas, the child of Callisto with Zeus. Wronged by the love affair, Zeus's wife Hera in a jealous rage had transformed Callisto into a bear. Arcas is the eponym of Arcadia, where Maia was born.[796] The story of Callisto and Arcas, like that of the Pleiades, is an aition for a star formation, the constellations Ursa Major and Ursa Minor, the Great and Little Bear.
Her name is related to μαῖα (maia), an honorific term for older women related to μήτηρ (mētēr) 'mother'.[출처 필요] Maia also meant "midwife" in Greek.[797]
Roman Maia
Mercury and Maia[798] inside a silver cup dedicated by the freedman P. Aelius Eutychus (late 2nd century AD), from a Gallo-Roman religious site
In ancient Roman religion and myth, Maia embodied the concept of growth,[799] as her name was thought to be related to the comparative adjective maius, maior, "larger, greater." Originally, she may have been a homonym independent of the Greek Maia, whose myths she absorbed through the Hellenization of Latin literature and culture.[800]
In an archaic Roman prayer,[801] Maia appears as an attribute of Vulcan, in an invocational list of male deities paired with female abstractions representing some aspect of their functionality. She was explicitly identified with Earth (Terra, the Roman counterpart of Gaia) and the Good Goddess (Bona Dea) in at least one tradition.[802] Her identity became theologically intertwined also with the goddesses Fauna, Magna Mater ("Great Goddess", referring to the Roman form of Cybele but also a cult title for Maia), Ops, Juno, and Carna, as discussed at some length by the late antiquarian writer Macrobius.[803] This treatment was probably influenced by the 1st-century BC scholar Varro, who tended to resolve a great number of goddesses into one original "Terra."[804] The association with Juno, whose Etruscan counterpart was Uni, is suggested again by the inscription Uni Mae on the Piacenza Liver.[805]
The month of May (Latin Maius) was supposedly named for Maia, though ancient etymologists also connected it to the maiores, "ancestors," again from the adjective maius, maior, meaning those who are "greater" in terms of generational precedence. On the first day of May, the Lares Praestites were honored as protectors of the city,[806] and the flamen of Vulcan sacrificed a pregnant sow to Maia, a customary offering to an earth goddess[807] that reiterates the link between Vulcan and Maia in the archaic prayer formula. In Roman myth, Mercury (Hermes), the son of Maia, was the father of the twin Lares, a genealogy that sheds light on the collocation of ceremonies on the May Kalends.[808] On May 15, the Ides, Mercury was honored as a patron of merchants and increaser of profit (through an etymological connection with merx, merces, "goods, merchandise"), another possible connection with Maia his mother as a goddess who promoted growth.[809]
Hermes
So-called "Logios Hermes" (Hermes,Orator). Marble, Roman copy from the late 1st century BC - early 2nd century AD after a Greek original of the 5th century BC.
Messenger of the gods
God of commerce, thieves, travelers, sports, athletes, and border crossings, fish, guide to the Underworld
SymbolCaduceus, Talaria, Tortoise, Lyre, Rooster, Snake
ConsortMerope, Aphrodite, Dryope, Peitho
ParentsZeus and Maia
ChildrenPan, Hermaphroditus, Tyche, Abderus, Autolycus, and Angelia
Roman equivalentMercury
Hermes (/ˈhɜːrmz/; Greek : Ἑρμῆς) was an Olympian god in Greek religion and mythology, son of Zeus and the Pleiad Maia. He was second youngest of the Olympian gods.
Hermes was a god of transitions and boundaries. He was quick and cunning, and moved freely between the worlds of the mortal and divine, as emissary and messenger of the gods,[810] intercessor between mortals and the divine, and conductor of souls into the afterlife. He was protector and patron of travelers, herdsmen, thieves,[574] orators and wit, literature and poets, athletics and sports, invention and trade.[811] In some myths he is a trickster, and outwits other gods for his own satisfaction or the sake of humankind. His attributes and symbols include the herma, the rooster and the tortoise, purse or pouch, winged sandals, winged cap, and his main symbol was the herald's staff, the Greek kerykeion or Latin caduceus which consisted of two snakes wrapped around a winged staff.[812]
In the Roman adaptation of the Greek pantheon (see interpretatio romana), Hermes was identified with the Roman god Mercury, who, though inherited from the Etruscans, developed many similar characteristics, such as being the patron of commerce. [출처 필요]

제우스와 세멜레의 아들: 디오니소스 편집

[940] And Semele (세멜레: 인간, 후에 여신 티오네(Thyone)가 됨, 카드모스와 하르모니아의 딸, 디오니소스의 어머니), daughter of Cadmus (카드모스: 페니키아의 왕자, 그리스의 테베를 건설한 자) was joined with him (제우스) in love and bare him a splendid son, joyous Dionysus (디오니소스: 도데카테온, 올림포스 12신, 술과 풍요의 남신), -- a mortal woman an immortal son. And now they both are gods.

Jupiter and Semele (1894-95), by Gustave Moreau
Semele (/ˈsɛməl/; Σεμέλη, Semelē), in Greek mythology, daughter of the Boeotian hero Cadmus and Harmonia, was the mortal mother[813] of Dionysus by Zeus in one of his many origin myths. The name "Semele", like other elements of Dionysiac cult (e.g., thyrsus and dithyramb), is not Greek[814] but Thraco-Phrygian,[815] derived from a PIE root meaning "earth".[816][817]
It seems that certain elements of the cult of Dionysos and Semele were adopted by the Thracians from the local populations when they moved to Asia Minor, where they were named Phrygians.[818] These were transmitted later to the Greek colonists. Herodotus, who gives the account of Cadmus, estimates that Semele lived sixteen hundred years before his time, or around 2000 BCE[819] In Rome, the goddess Stimula was identified as Semele.
Cadmus fighting the dragon. Painting from a krater in the Louvre Museum.
Cadmus or Kadmos (Κάδμος), in Greek mythology, was a Phoenician prince,[820] the son of king Agenor and queen Telephassa of Tyre and the brother of Phoenix, Cilix and Europa. He was originally sent by his royal parents to seek out and escort his sister Europa back to Tyre after she was abducted from the shores of Phoenicia by Zeus.[821] Cadmus founded the Greek city of Thebes, the acropolis of which was originally named Cadmeia in his honour.
Cadmus was credited by the ancient Greeks (Herodotus[822] is an example) with introducing the original Alphabet or Phoenician alphabet -- phoinikeia grammata, "Phoenician letters"—to the Greeks, who adapted it to form their Greek alphabet. Herodotus estimates that Cadmus lived sixteen hundred years before his time, or around 2000 BC.[823] Herodotus had seen and described the Cadmean writing in the temple of Apollo at Thebes engraved on certain tripods. He estimated those tripods to date back to the time of Laius the great-grandson of Cadmus.[824] On one of the tripods there was this inscription in Cadmean writing, which, as he attested, resembled Ionian letters: Ἀμφιτρύων μ᾽ ἀνέθηκ᾽ ἐνάρων ἀπὸ Τηλεβοάων ("Amphitryon dedicated me [don't forget]the spoils of [the battle of] Teleboae.").
Though later Greeks like Herodotus dated Cadmus's role in the founding myth of Thebes to well before the Trojan War (or, in modern terms, during the Aegean Bronze Age), this chronology conflicts with most of what is now known or thought to be known about the origins and spread of both the Phoenician and Greek alphabets. While a Phoenician origin for the Greek alphabet is certain, the earliest Greek inscriptions match Phoenician letter forms from the late 9th or 8th centuries BC—and, in any case, the Phoenician alphabet properly speaking wasn't developed until around 1050 BC (or after the Bronze Age collapse). The Homeric picture of the Mycenaean age betrays extremely little awareness of writing, possibly reflecting the loss during the Dark Age of the earlier Linear B script. Indeed the only Homeric reference to writing[825] was in the phrase "γράμματα λυγρά", grámmata lygrá, literally "uneducated", when referring to the Bellerophontic letter. (According to Walter Burkert in The Orientalizing Revolution, literacy explodes within a few decades after 750 BC: "The earliest Greek letters recognized to date originate in Naxos, Ischia, Athens, and Euboea, and appear around or a little before 750".[826]) Linear B tablets have been found in abundance at Thebes, which might lead one to speculate that the legend of Cadmus as bringer of the alphabet could reflect earlier traditions about the origins of Linear B writing in Greece (as Frederick Ahl speculated in 1967[827]). But such a suggestion, however attractive, is by no means a certain conclusion in light of currently available evidence. The connection between the name of Cadmus and the historical origins of either the Linear B script or the later Phoenician alphabet, if any, remains elusive. However, in modern day Lebanon, Cadmus is still revered and celebrated as the 'carrier of the letter' to the world.
According to Greek myth, Cadmus's descendants ruled at Thebes on and off for several generations, including the time of the Trojan War.
Etymology
Cadmus' name is of uncertain etymology.[828] It has been connected to Semitic qdm "the east" and Greek kekasmai (<*kekadmai) "to shine". Robert Beekes rejects these derivations and considers it "pre-Greek".[829]
Dionysus
God of Wine, Merry Making, Theatre and Ecstasy
AbodeMount Olympus
SymbolThyrsus, grapevine, leopard skin, panther, tiger, leopard
ConsortAriadne
ParentsZeus and Semele
MountMount Olympus
Roman equivalentBacchus, Liber
Dionysus /d.əˈnsəs/ (Διόνυσος, Dionysos) was the god of the grape harvest, winemaking and wine, of ritual madness and ecstasy in Greek mythology. His name in Linear B tablets shows he was worshipped from c. 1500—1100 BC by Mycenean Greeks: other traces of Dionysian-type cult have been found in ancient Minoan Crete.[831] His origins are uncertain, and his cults took many forms; some are described by ancient sources as Thracian, others as Greek.[832][833][834] In some cults, he arrives from the east, as an Asiatic foreigner; in others, from Ethiopia in the South. He is a god of epiphany, "the god that comes," and his "foreignness" as an arriving outsider-god may be inherent and essential to his cults. He is a major, popular figure of Greek mythology and religion, and is included in some lists of the twelve Olympians. Dionysus was the last god to be accepted into Mt. Olympus. He was the youngest and the only one to have a mortal mother.[835] His festivals were the driving force behind the development of Greek theatre. He is an example of a dying god.[836][330]
The earliest cult images of Dionysus show a mature male, bearded and robed. He holds a fennel staff, tipped with a pine-cone and known as a thyrsus. Later images show him as a beardless, sensuous, naked or half-naked androgynous youth: the literature describes him as womanly or "man-womanish."[837] In its fully developed form, his central cult imagery shows his triumphant, disorderly arrival or return, as if from some place beyond the borders of the known and civilized. His procession (thiasus) is made up of wild female followers (maenads) and bearded satyrs with erect penises. Some are armed with the thyrsus, some dance or play music. The god himself is drawn in a chariot, usually by exotic beasts such as lions or tigers, and is sometimes attended by a bearded, drunken Silenus. This procession is presumed to be the cult model for the human followers of his Dionysian Mysteries. In his Thracian mysteries, he wears the bassaris or fox-skin, symbolizing a new life. Dionysus is represented by city religions as the protector of those who do not belong to conventional society and thus symbolizes everything which is chaotic, dangerous and unexpected, everything which escapes human reason and which can only be attributed to the unforeseeable action of the gods.[838]
He was also known as Bacchus (/ˈbækəs/ or /ˈbɑːkəs/; Βάκχος, Bakkhos), the name adopted by the Romans[839] and the frenzy he induces, bakkheia. His thyrsus is sometimes wound with ivy and dripping with honey. It is a beneficent wand but also a weapon, and can be used to destroy those who oppose his cult and the freedoms he represents. He is also the Liberator (Eleutherios), whose wine, music and ecstatic dance frees his followers from self-conscious fear and care, and subverts the oppressive restraints of the powerful. Those who partake of his mysteries are possessed and empowered by the god himself.[840] His cult is also a "cult of the souls"; his maenads feed the dead through blood-offerings, and he acts as a divine communicant between the living and the dead.[841]
In Greek mythology, he is presented as a son of Zeus and the mortal Semele, thus semi-divine or heroic: and as son of Zeus and Persephone or Demeter, thus both fully divine, part-chthonic and possibly identical with Iacchus of the Eleusinian Mysteries. Some scholars believe that Dionysus is a syncretism of a local Greek nature deity and a more powerful god from Thrace or Phrygia such as Sabazios[842] or Zalmoxis.[843]
Consorts and children
Topics in Greek mythology
Gods
Heroes
Related

Greek mythology portal
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  1. Aphrodite
    1. Charites (Graces)
      1. Pasithea
      2. Euphrosyne
      3. Thalia
    2. Priapus
    3. Hymenaios
  2. Ariadne
    1. Oenopion
    2. Staphylus
    3. Thoas
    4. Peparethus
    5. Phanus
    6. Eurymedon
    7. Euanthes
    8. Latramys
    9. Tauropolis
    10. Ceramus
    11. Maron
    12. Enyeus
  3. Nyx
    1. Phthonus
  4. Althaea
    1. Deianeira

  5. Circe
    1. Comus
  6. Aura
    1. Iacchus
    2. twin of Iacchus, killed by Aura instantly upon birth
  7. Nicaea
    1. Telete
  8. Araethyrea or Chthonophyle (or again Ariadne)
    1. Phlias
  9. Physcoa
    1. Narcaeus
  10. Pallene
  11. Carya
  12. Percote
    1. Priapus (possibly)[844]
  13. Chione, Naiad nymph
    1. Priapus (possibly)[845]
  14. Alexirrhoe
    1. Carmanor
  15. Alphesiboea
    1. Medus
  16. unnamed
    1. Thysa[846]

제우스와 알레메나의 아들: 헤라클레스 편집

[943] And Alemena (알크메네: 암피트리온의 아내, 헤라클레스의 어머니) was joined in love with Zeus who drives the clouds and bare mighty Heracles (헤라클레스: 제우스와 알크메네의 아들).

Birth of Heracles by Jean Jacques Francois Le Barbier
In Greek mythology, Alcmene or Alcmena (Ἀλκμήνη) was the mother of Heracles.
Background
Alcmene was born to Electryon (or Alcaeus), the son of Perseus and Andromeda, and king of Tiryns and Mycenae or Medea in Argolis.[847] Her mother was Anaxo, daughter of Alcaeus and Astydamia,[447] daughter of Pelops and Hippodameia.[448]Hesiod describes Alcmene as the tallest, most beautiful woman with wisdom surpassed by no person born of mortal parents. It is said that her face and dark eyes were as charming as Aphrodite's, and that she honoured her husband like no woman before her.[449]
Exile to Thebes
According to Bibliotheca, Alcmene went with Amphitryon to Thebes, where he was purified by Creon for accidentally killing Electryon. Alcmene refused to marry Amphitryon until he had avenged the death of her brothers.[450] However, during Amphitryon's expedition against the Taphians and Teleboans,[451] Zeus visited Alcmene disguised as Amphitryon. Extending one night into three, Zeus slept with Alcmene (his great-granddaughter) (thereby conceiving Heracles) and recounted Amphitryon's victories against the Teleboans. When Amphitryon finally returned to Thebes, Alcmene told him that he had come the night before and slept with her; he learned from Tiresias what Zeus had done.[452]
Birth of Heracles
Homer
In Homer's Iliad, when Alcmene was about to give birth to Heracles, Zeus announced to all the gods that on that day a child, descended from Zeus himself, would be born who would rule all those around him. Hera, after requesting Zeus to swear an oath to that effect, descended from Olympus to Argos and made the wife of Sthenelus (a son of Perseus) give birth to Eurystheus after only seven months, while at the same time preventing Alcmene from delivering Heracles. This resulted in the fulfilment of Zeus's oath by Eurystheus rather than Heracles.[848]
Ovid
According to Ovid's Metamorphoses, while in labour, Alcmene was having difficulty giving birth to such a large child. After seven days and nights in agony, Alcmene stretched out her arms and called upon Lucina, the goddess of childbirth (the Roman equivalent of Eileithyia). However, while Lucina did go to Alcmene, she was instructed by Juno (Hera) to stop the delivery. With her hands clasped and legs crossed, Lucina muttered charms, thereby preventing Alcmene from giving birth. Alcmene struggled in pain, cursed the heavens, and became close to death. Galanthis, a maid of Alcmene who was nearby, observed Lucina's actions and quickly deduced Juno's plans. She announced that Alcmene had safely delivered her child, and this surprised Lucina so much that she immediately jumped up and unclenched her hands. As soon as Lucina leapt up, Alcmene was released from her spell and gave birth to Heracles. As punishment for deceiving Lucina, Galanthis was transformed into a weasel; she continued to live with Alcmene.[849]
Pausanias
In Pausanias' recounting, Hera sent witches (as they were called by the Thebans) to hinder Alcmene's delivery of Heracles. The witches were successful in preventing the birth until Historis, daughter of Tiresias, thought of a trick to deceive the witches. Like Galanthis, Historis announced that Alcmene had delivered her child; having been deceived, the witches went away, allowing Alcmene to give birth.[850]
Plautus
In contrast to the depictions of difficult labor above, an alternative version is presented in Amphitryon, a comedic play by Plautus. Here Alcmene calls upon Jupiter, who performs a miracle allowing her to give birth quickly and without pain. After a crash of thunder and light, the baby arrives without anyone's assistance.[851]
Death
After the death of Amphitryon, Alcmene married Rhadamanthys, son of Zeus, and lived with him in exile at Ocaleae in Boeotia.[852] It is said that after Heracles was apotheosised, Hyllus, having pursued and killed Eurystheus, cut off Eurystheus' head and gave it to Alcmene, who gouged out the eyes with weaving pins.[853] In Metamorphoses, an aging Alcmene recounted the story of the birth of Heracles to Iole.[849]
There are two accounts of Alcmene's death. In the first, according to the Megarians, Alcmene was walking from Argos to Thebes when she died at Megara. The Heracleidae fell into disagreement about where to take Alcmene's body, with some wishing to take her corpse back to Argos, and others wishing to take it to Thebes to be buried with Amphitryon and Heracles' children by Megara. However, the god in Delphi gave the Heracleidae an oracle that it was better to bury Alcmene in Megara.[854] In the second account given by the Thebans, when Alcmene died, she was turned from human form to a stone.[855]
Pausanias indicated that an altar to Alcmene had been built in the Cynosarges in Athens, alongside altars to Heracles, Hebe, and Iolaus.[856] Pausanias also said that Alcmene's tomb is located near the Olympieum at Megara.[854]
See also
Heracles
One of the most famous depictions of Heracles, originally by Lysippos (Marble, Roman copy called Hercules Farnese, 216 CE)
Gatekeeper of Olympus
God of heroes, sports, athletes, health, agriculture, fertility, trade, oracles and divine protector of mankind
AbodeMount Olympus
SymbolClub, Nemean Lion, Bow and Arrows
ConsortHebe
ParentsZeus and Alcmene
ChildrenAlexiares and Anicetus, Telephus, Hyllus, Tlepolemus
Roman equivalentHercules
Topics in Greek mythology
Gods
Heroes
Related

Greek mythology portal
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Heracles (/ˈhɛrəklz/ HERR-ə-kleez; Ἡρακλῆς, Hēraklēs, from Hēra, "Hera", and kleos, "glory"[857]), born Alcaeus[858] (Ἀλκαῖος, Alkaios) or Alcides[859] (Ἀλκείδης, Alkeidēs), was a divine hero in Greek mythology, the son of Zeus and Alcmene, foster son of Amphitryon[860] and great-grandson (and half-brother) of Perseus. He was the greatest of the Greek heroes, a paragon of masculinity, the ancestor of royal clans who claimed to be Heracleidae (Ἡρακλεῖδαι) and a champion of the Olympian order against chthonic monsters. In Rome and the modern West, he is known as Hercules, with whom the later Roman Emperors, in particular Commodus and Maximian, often identified themselves. The Romans adopted the Greek version of his life and works essentially unchanged, but added anecdotal detail of their own, some of it linking the hero with the geography of the Central Mediterranean. Details of his cult were adapted to Rome as well.
Extraordinary strength, courage, ingenuity, and sexual prowess with both males and females were among his characteristic attributes. Heracles used his wits on several occasions when his strength did not suffice, such as when laboring for the king Augeas of Elis, wrestling the giant Antaeus, or tricking Atlas into taking the sky back onto his shoulders. Together with Hermes he was the patron and protector of gymnasia and palaestrae.[861] His iconographic attributes are the lion skin and the club. These qualities did not prevent him from being regarded as a playful figure who used games to relax from his labors and played a great deal with children.[862] By conquering dangerous archaic forces he is said to have "made the world safe for mankind" and to be its benefactor.[863] Heracles was an extremely passionate and emotional individual, capable of doing both great deeds for his friends (such as wrestling with Thanatos on behalf of Prince Admetus, who had regaled Heracles with his hospitality, or restoring his friend Tyndareus to the throne of Sparta after he was overthrown) and being a terrible enemy who would wreak horrible vengeance on those who crossed him, as Augeas, Neleus and Laomedon all found out to their cost.
Children
Heracles and his child Telephus. (Marble, Roman copy of the 1st or 2nd century CE)
All of Heracles' marriages and almost all of his heterosexual affairs resulted in births of a number of sons and at least four daughters.
One of the most prominent is Hyllus, the son of Heracles and Deianeira or Melite. The term Heracleidae, although it could refer to all of Heracles' children and further descendants, is most commonly used to indicate the descendants of Hyllus, in the context of their lasting struggle for return to Peloponnesus, out of where Hyllus and his brothers - the children of Heracles by Deianeira - were thought to have been expelled by Eurystheus.
The children of Heracles by Megara are collectively well known because of their ill fate, but there is some disagreement among sources as to their number and individual names. Apollodorus lists three, Therimachus, Creontiades and Deicoon;[864] to these Hyginus[865] adds Ophitus and, probably by mistake, Archelaus, who is otherwise known to have belonged to the Heracleidae, but to have lived several generations later. A scholiast on Pindar' s odes provides a list of seven completely different names: Anicetus, Chersibius, Mecistophonus, Menebrontes, Patrocles, Polydorus, Toxocleitus.[866]
The divine sons of Heracles and Hebe are Alexiares and Anicetus.
Other well-known children of Heracles include Telephus, king of Mysia (by Auge), and Tlepolemus, one of the Greek commanders in the Trojan War (by Astyoche).
There is also, in some versions, reference to an episode where Heracles met and impregnated a half-serpentine woman, known as Echidna; her children, known as the Dracontidae, were the ancestors of the House of Cadmus.
According to Herodotus, a line of 22 Kings of Lydia descended from Hercules and Omphale. The line was called Tylonids after his Lydian name.
Children and consorts
  1. Megara
    1. Therimachus
    2. Creontiades
    3. Ophitus
    4. Deicoon
  2. Omphale
    1. Agelaus
    2. Tyrsenus
  3. Deianira
    1. Hyllus
    2. Ctesippus
    3. Glenus
    4. Oneites
    5. Macaria
  4. Hebe
    1. Alexiares
    2. Anicetus
  5. Astydameia, daughter of Ormenius
    1. Ctesippus
  6. Astyoche, daughter of Phylas
    1. Tlepolemus
  7. Auge
    1. Telephus
  8. Autonoe, daughter of Piraeus / Iphinoe, daughter of Antaeus
    1. Palaemon
  9. Baletia, daughter of Baletus
    1. Brettus[867]
  10. Barge
    1. Bargasus[868]
  11. Bolbe
    1. Olynthus
  12. Celtine
    1. Celtus
  13. Chalciope
    1. Thessalus
  14. Chania, nymph
    1. Gelon[869]
  15. Echidna
    1. Agathyrsus
    2. Gelonus
    3. Skythes
  16. Epicaste
    1. Thestalus
  17. Lavinia, daughter of Evander[870]
    1. Pallas
  18. Malis, a slave of Omphale
    1. Acelus[871]
  19. Meda
    1. Antiochus
  20. Melite (heroine)
  21. Melite (naiad)
    1. Hyllus (possibly)
  22. Myrto
    1. Eucleia
  23. Palantho of Hyperborea[872]
    1. Latinus[870]
  24. Parthenope, daughter of Stymphalus
    1. Everes
  25. Phialo
    1. Aechmagoras
  26. Psophis
    1. Echephron
    2. Promachus
  27. Pyrene
    1. none known
  28. Rhea, Italian priestess
    1. Aventinus[873]
  29. Thebe (daughter of Adramys)
  30. Tinge, wife of Antaeus
    1. Sophax[874]
  31. 50 daughters of Thespius
    1. 50 sons, see Thespius#Daughters and grandchildren
  32. Unnamed Celtic woman
    1. Galates[875]
  33. Unnamed slave of Omphale
    1. Alcaeus / Cleodaeus
  34. Unnamed daughter of Syleus (Xenodoce?)[876]
  35. Unknown consorts
    1. Agylleus[877]
    2. Amathous[878]
    3. Azon[879]
    4. Chromis[880]
    5. Cyrnus[881]
    6. Dexamenus[882]
    7. Leucites[883]
    8. Manto
    9. Pandaie
    10. Phaestus or Rhopalus[884]

945~946행: 헤파이스토스의 아내: 아글라이아 편집

[945] And Hephaestus (헤파이스토스: 도데카테온, 올림포스 12신, 헤라의 단성생식의 아들, 기술 · 대장장이 · 장인 · 공예가 · 조각가 · 금속 · 야금 · 불의 남신), the famous Lame One, made Aglaea (아글라이아: 카리스 Grace, '아름다움, splendor, brilliant, shining one', 제우스와 에우리노메의 딸), youngest of the Graces (카리테스: 삼미신 三美神 Graces, 제우스와 에우리노메의 세 딸), his buxom (가슴이 풍만한) wife.

Hephaestus (/hɪˈfstəs/, /həˈfɛstəs/ or /h[미지원 입력]ˈfɛstəs/; 8 spellings; Ancient Greek Ἥφαιστος Hēphaistos) is the Greek god of blacksmiths, craftsmen, artisans, sculptors, metals, metallurgy, fire and volcanoes.[885] Hephaestus' Roman equivalent is Vulcan. In Greek mythology, Hephaestus was the son of Zeus and Hera, the king and queen of the gods.
Aglaea, one of the Charites
Aglaea or Aglaïa (Ἀγλαΐα "splendor, brilliant, shining one") is the name of several figures in Greek mythology.
Charis
The youngest of the Charites, Aglaea was one of three daughters of Zeus and either the Oceanid Eurynome or Eunomia, goddess of good order and lawful conduct. Her two sisters were Euphrosyne, and Thalia.[886][887] Together they were known as the Three Graces, or the Charites.[888] Aglaea was also known as Kharis ("the Grace") and Kale ("Beauty").[628]
Aglaea was the goddess of beauty, splendor, glory, magnificence and adornment.[628] She and her sisters attended Aphrodite, and Aglaea sometimes acted as messenger for the goddess of love.[889]
Aglaea was married to Hephaestus after his divorce from Aphrodite,[890] and by him became mother of Eucleia (“Good Repute”), Eupheme (“Acclaim”), Euthenia (“Prosperity”), and Philophrosyne (“Welcome”).[891]

947~949행: 디오니소스의 아내: 아리아드네 편집

[947] And golden-haired Dionysus (디오니소스: 도데카테온, 올림포스 12신, 술과 풍요의 남신) made brown-haired Ariadne (아리아드네: 크레테의 왕 미노스의 딸, 디오니소스의 부인), the daughter of Minos (미노스: 크레테의 전설적인 왕, 사후 하데스의 판관이 됨), his buxom wife: and the son of Cronos (제우스) made her deathless and unageing for him.

Ariadne
AbodeMount Olympus
ConsortDionysus
ParentsKing Minos, and Queen Pasiphaë of Crete
SiblingsPhaedra, Catreus, Deucalion, Glaucus and Androgeus
ChildrenStaphylus, Oenopion
Ariadne (/æriˈædn/; Ἀριάδνη; Ariadna; "most holy", Cretan Greek αρι [ari] "most" and αδνος [adnos] "holy"), in Greek mythology, was the daughter of Minos, King of Crete,[892] and his queen Pasiphaë, daughter of Helios, the Sun-titan.[893] She is mostly associated with mazes and labyrinths, due to her involvement in the myths of the Minotaur and Theseus. Her father put her in charge of the labyrinth where sacrifices were made as part of reparations (either to Poseidon or to Athena, depending on the version of the myth); however, she would later help Theseus in overcoming the Minotaur and saving the would-be sacrificial victims. In other stories, she became the bride of the god Dionysus, with the question of her background as being either a mortal or a goddess varying in those accounts.[894][895]
Minos, illustration by Gustave Doré for Dante Alighieri's Inferno.
17th-century engraving of Scylla falling in love with Minos
Greek underworld
Residents
Geography
Famous inmates
Visitors
v  d  e  h
In Greek mythology, Minos (Μίνως, Minōs) was a king of Crete, son of Zeus and Europa. Every nine years, he made King Aegeus pick seven young boys and seven young girls to be sent to Daedalus' creation, the labyrinth, to be eaten by the Minotaur. After his death, Minos became a judge of the dead in the underworld. The Minoan civilization of Crete has been named after him by the archaeologist Arthur Evans. By his wife, Pasiphaë (or some say Crete), he fathered Ariadne, Androgeus, Deucalion, Phaedra, Glaucus, Catreus, Acacallis and Xenodike. By a nymph, Pareia, he had four sons, Eurymedon, Nephalion, Chryses and Philolaus, who were killed by Heracles in revenge for the murder of the latter's two companions; and by Dexithea, one of the Telchines, he had a son Euxanthius.[896] By Androgeneia of Phaestus he had Asterion, who commanded the Cretan contingent in the war between Dionysus and the Indians.[897] Also given as his children are Euryale, possibly the mother of Orion with Poseidon,[898] and Pholegander, eponym of the island Pholegandros.[899]
Minos, along with his brothers, Rhadamanthys and Sarpedon, was raised by king Asterion (or Asterius) of Crete. When Asterion died, his throne was claimed by Minos[900] who banished Sarpedon and, according to some sources, Rhadamanthys too.
The literary Minos
Minos appears in Greek literature as the king of Knossos as early as Homer's Iliad and Odyssey.[901] Thucydides tells us Minos was the most ancient man known to build a navy.[902] He reigned over Crete and the islands of the Aegean Sea three generations before the Trojan War. He lived at Knossos for periods of nine years, where he received instruction from Zeus in the legislation which he gave to the island. He was the author of the Cretan constitution and the founder of its naval supremacy.[902][903]
On the Athenian stage Minos is a cruel tyrant,[904] the heartless exactor of the tribute of Athenian youths to feed to the Minotaur.
To reconcile the contradictory aspects of his character, as well as to explain how Minos governed Crete over a period spanning so many generations, two kings of the name of Minos were assumed by later poets and rationalizing mythologists, such as Diodorus Siculus[905] and Plutarch— "putting aside the mythological element", as he claims— in his life of Theseus.[906] According to this view, the first King Minos was the son of Zeus and Europa and brother of Rhadamanthys and Sarpedon. This was the 'good' king Minos, and he was held in such esteem by the Olympian gods that, after he died, he was made one of the three 'Judges of the Dead',[907] alongside his brother Rhadamanthys and half-brother Aeacus. The wife of this 'Minos I' was said to be Itone (daughter of Lyctius) or Crete (a nymph or daughter of his stepfather Asterion), and he had a single son named Lycastus, his successor as King of Crete. Lycastus had a son named Minos, after his grandfather, born by Lycastus' wife, Ida, daughter of Corybas. This 'Minos II'— the 'bad' king Minos— is the son of this Lycastus, and was a far more colorful character than his father and grandfather. It would be to this Minos that we owe the myths of Theseus, Pasiphaë, the Minotaur, Daedalus, Glaucus, and Nisus. Unlike Minos I, Minos II fathered numerous children, including Androgeus, Catreus, Deucalion, Ariadne, Phaedra, and Glaucus — all born to him by his wife Pasiphaë. Through Deucalion, he was the grandfather of King Idomeneus, who led the Cretans to the Trojan War.
Doubtless there is a considerable historical element in the legend, perhaps in the Phoenician origin of Europa; it is possible that not only Athens, but Mycenae itself, were once culturally bound to the kings of Knossos, as Minoan objects appear at Mycenaean sites.
Minos himself is said to have died at Camicus in Sicily, whither he had gone in pursuit of Daedalus, who had given Ariadne the clue by which she guided Theseus through the labyrinth. He was killed by the daughter of Cocalus, king of Agrigentum, who poured boiling water over him while he was taking a bath.[908] Subsequently his remains were sent back to the Cretans, who placed them in a sarcophagus, on which was inscribed: "The tomb of Minos, the son of Zeus."
The earlier legend knows Minos as a beneficent ruler, legislator, and suppressor of piracy.[909] His constitution was said to have formed the basis of that of Lycurgus for Sparta.[910] In accordance with this, after his death he became judge of the shades in the underworld.[911] In later versions, Aeacus and Rhadamanthus were made judges as well, with Minos leading as the "appeals court" judge.[912]
The mythological Minos
Asterios, king of Crete, adopted the three sons of Zeus and Europa, Minos, Sarpedon and Rhadamanthus. According to the Odyssey he spoke with Zeus every nine years or for nine years. He got his laws straight from Zeus himself. When Minos' son Androgeos had won the Panathenaeic Games the king, Aegeus, sent him to Marathon to fight a bull, resulting in the death of Androgeos. Outraged, Minos went to Athens to avenge his son, and on the way he camped at Megara where Nisos lived. Learning that Nisos' strength came from his hair, Minos gained the love of Scylla and her aid in cutting off her father's hair so that he could conquer the city. After his triumph, he punished Scylla for her treachery against her father by tying her to a boat and dragging her until she drowned. On arriving in Attica, he asked Zeus to punish the city, and the god struck it with plague and hunger. An oracle told the Athenians to meet any of Minos' demands if they wanted to escape the punishment. Minos then asked Athens to send seven boys and seven girls to Crete every nine years to be sacrificed to the Minotaur, the offspring from the zoophilic encounter of Minos' wife Pasiphae with a certain bull that the king refused to sacrifice to Poseidon, which he had placed within a labyrinth he commanded his architect Daedalus to build. The Minotaur was defeated by the hero Theseus with the help of Minos' daughter Ariadne.

950~955행: 헤라클레스의 아내: 헤베 편집

[950] And mighty Heracles (헤라클레스: 제우스와 알크메네의 아들), the valiant son of neat-ankled Alcmena, when he had finished his grievous toils, made Hebe (헤베: 청춘의 여신, 제우스와 헤라의 딸) the child of great Zeus and gold-shod Hera (헤라: 도데카테온, 올림포스 12신, 크로노스와 레아의 딸, 제우스의 누이이자 부인, 제우스의 일곱 번째 아내) his shy wife in snowy Olympus. Happy he! For he has finished his great works and lives amongst the dying gods, untroubled and unaging all his days.

Labours of Heracles
The fight of Heracles and the Nemean lion is one of his most famous feats. (Side B from an black-figure Attic amphora, c. 540 BCE)
Hercules and the Nemean lion, Gandhara, India, 1st century.
Driven mad by Hera, Heracles slew his own children. To expiate the crime, Heracles was required to carry out ten labors set by his archenemy, Eurystheus, who had become king in Heracles' place. If he succeeded, he would be purified of his sin and, as myth says, he would be granted immortality. Heracles accomplished these tasks, but Eurystheus did not accept the cleansing of the Augean stables because Heracles was going to accept pay for the labor. Neither did he accept the killing of the Lernaean Hydra as Heracles' nephew, Iolaus, had helped him burn the stumps of the heads. Eurysteus set two more tasks (fetching the Golden Apples of Hesperides and capturing Cerberus), which Heracles performed successfully, bringing the total number of tasks up to twelve.
Not all writers gave the labors in the same order. The Bibliotheca (2.5.1-2.5.12) gives the following order:
  1. Slay the Nemean Lion.
  2. Slay the nine-headed Lernaean Hydra.
  3. Capture the Golden Hind of Artemis.
  4. Capture the Erymanthian Boar.
  5. Clean the Augean stables in a single day.
  6. Slay the Stymphalian Birds.
  7. Capture the Cretan Bull.
  8. Steal the Mares of Diomedes.
  9. Obtain the girdle of Hippolyta, Queen of the Amazons.
  10. Obtain the cattle of the monster Geryon.
  11. Steal the apples of the Hesperides (He had the help of Atlas to pick them after Hercules had slain Ladon).
  12. Capture and bring back Cerberus.
헤라클레스의 12업은 헤라가 내린 광기로 자신의 아이들을 죽인 헤라클레스가 죄값을 치르기 위해 에우리스테우스 밑에서 노역을 하게 된 것을 말한다. 만약 그가 성공한다면 자신의 죄를 씻고 불멸자가 될 자격이 주어질 것이라고 하였다. 다른 설에는 10개의 노역을 모두 끝냈지만 에우리스테우스는 아이게우스의 외양간을 보상을 받고 청소한 것, 레르나의 히드라를 퇴치할 때 사촌 이올라오스의 도움을 받은 것을 들어서 2개의 노역(헤스페리데스의 황금 사과 따오기, 케르베로스 잡아오기)을 더 시킨다. 이로써 헤라클레스가 했던 노역의 개수는 12개로 늘어났다.
  1. 네메아의 사자를 퇴치할 것
  2. 레르나의 독사 히드라를 퇴치할 것
  3. 케리네이아의 암사슴을 생포할 것
  4. 에리만토스의 멧돼지를 생포할 것
  5. 아우게이아스의 외양간을 청소할 것
  6. 스팀팔로스의 새를 퇴치할 것
  7. 크레타의 황소를 생포할 것
  8. 디오메데스의 야생마를 생포할 것
  9. 히폴리테의 허리띠를 훔칠 것
  10. 게리온의 황소떼를 데려올 것
  11. 헤스페리데스의 사과를 따올 것
  12. 하데스의 수문장 케르베로스를 생포할 것

956~962행: 헬리오스와 페르세이스의 자녀: 키르케·아이에테스 편집

[956] And Perseis (페르세이스: 오케아노스와 테티스의 딸, 강의 여신), the daughter of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지), bare to unwearying Helios (헬리오스: 태양의 남신, 테이아와 히페리온의 아들)

  1. Circe (키르케: '독수리', 헬리아데스, 헬리오스와 페르세이스의 딸, 마녀) and
  2. Aeetes (아이에테스: 헬리오스와 페르세이스의 아들, 콜키스의 왕) the king.
Perse may refer to:
  • Perse, Persa or Perseis, an Oceanid, a daughter of Oceanus and Tethys in Greek mythology, wife of Helios
Helios
Head of Helios, middle Hellenistic period, archaeological museum of Rhodes, Greece
The god of the Sun
AbodeSun
ConsortPerse, Clymene
ParentsHyperion with Theia or Euryphaessa
SiblingsSelene and Eos
ChildrenThe Charites, Phaëton, Aeëtes, Pasiphaë, Circe, Heliadae and Heliades
Roman equivalentSol
Helios (/ˈhli.ɒs/; Ἥλιος Hēlios; Latinized as Helius; Ἠέλιος in Homeric Greek) was the personification of the Sun in Greek mythology. Homer often calls him Titan or Hyperion, while Hesiod (Theogony 371) and the Homeric Hymn separate him as a son of the Titans Hyperion and Theia (Hesiod) or Euryphaessa (Homeric Hymn) and brother of the goddesses Selene, the moon, and Eos, the dawn. Ovid also calls him Titan.[913]
Helios was imagined as a handsome god crowned with the shining aureole of the Sun, who drove the chariot of the sun across the sky each day to earth-circling Oceanus and through the world-ocean returned to the East at night. Homer described Helios's chariot as drawn by solar steeds (Iliad xvi.779); later Pindar described it as drawn by "fire-darting steeds" (Olympian Ode 7.71). Still later, the horses were given fiery names: Pyrois, Aeos, Aethon, and Phlegon.
As time passed, Helios was increasingly identified with the god of light, Apollo. However, in spite of their syncretism, they were also often viewed as two distinct gods (Helios was a Titan, whereas Apollo was an Olympian). The equivalent of Helios in Roman mythology was Sol, specifically Sol Invictus.
Etymology
The Greek masculine theonym Ἥλιος (Helios) is derived from the noun ἥλιος, "Sun" in ancient Greek. The ancient Greek word derives from Proto-Indo-European *sóh₂wl̥. Cognate with Latin sol, Sanskrit surya, Old English swegl (sky-heavens) Germanic sunna, Welsh haul, etc.[914] The female offspring of Helios were called Heliades.
Greek mythology
The best known story involving Helios is that of his son Phaëton, who attempted to drive his father's chariot but lost control and set the earth on fire.
Helios was sometimes characterized with the epithet Helios Panoptes ("the all-seeing"). In the story told in the hall of Alcinous in the Odyssey (viii.300ff), Aphrodite, the consort of Hephaestus, secretly beds Ares, but all-seeing Helios spies on them and tells Hephaestus, who ensnares the two lovers in nets invisibly fine, to punish them.
In the Odyssey, Odysseus and his surviving crew land on Thrinacia, an island sacred to the sun god, whom Circe names Hyperion rather than Helios. There, the sacred red cattle of the Sun were kept:

You will now come to the Thrinacian island, and here you will see many herds of cattle and flocks of sheep belonging to the sun-god. There will be seven herds of cattle and seven flocks of sheep, with fifty heads in each flock. They do not breed, nor do they become fewer in number, and they are tended by the goddesses Phaethusa and Lampetia, who are children of the sun-god Hyperion by Neaera. Their mother when she had borne them and had done suckling them sent them to the Thrinacian island, which was a long way off, to live there and look after their father's flocks and herds.[915]

Though Odysseus warns his men, when supplies run short they impiously kill and eat some of the cattle of the Sun. The guardians of the island, Helios' daughters, tell their father about this. Helios appeals to Zeus telling them to dispose of Odysseus' men or he will take the Sun and shine it in the Underworld. Zeus destroys the ship with his lightning bolt, killing all the men except for Odysseus.
Solar Apollo with the radiant halo of Helios in a Roman floor mosaic, El Djem, Tunisia, late 2nd century
In one Greek vase painting, Helios appears riding across the sea in the cup of the Delphic tripod which appears to be a solar reference. Athenaeus in Deipnosophistae relates that, at the hour of sunset, Helios climbed into a great golden cup in which he passes from the Hesperides in the farthest west to the land of the Ethiops, with whom he passes the dark hours. While Heracles traveled to Erytheia to retrieve the cattle of Geryon, he crossed the Libyan desert and was so frustrated at the heat that he shot an arrow at Helios, the Sun. Almost immediately, Heracles realized his mistake and apologized profusely, in turn and equally courteous, Helios granted Heracles the golden cup which he used to sail across the sea every night, from the west to the east because he found Heracles' actions immensely bold. Heracles used this golden cup to reach Erytheia.[916]
By the Oceanid Perse, Helios became the father of Aeëtes, Circe, and Pasiphaë. His other children are Phaethusa ("radiant") and Lampetia ("shining").[917]
Helios and Apollo
Helios is sometimes identified with Apollo: "Different names may refer to the same being," Walter Burkert observes, "or else they may be consciously equated, as in the case of Apollo and Helios."[918]
In Homer, Apollo is clearly identified as a different god, a plague-dealer with a silver (not golden) bow and no solar features.
The earliest certain reference to Apollo identified with Helios appears in the surviving fragments of Euripides' play Phaethon in a speech near the end (fr 781 N²), Clymene, Phaethon's mother, laments that Helios has destroyed her child, that Helios whom men rightly call Apollo (the name Apollo is here understood to mean Apollon "Destroyer").
By Hellenistic times Apollo had become closely connected with the Sun in cult. His epithet Phoebus, Phoibos "shining", drawn from Helios, was later also applied by Latin poets to the sun-god Sol.
Coin of Roman Emperor Constantine I depicting Sol Invictus/Apollo with the legend SOLI INVICTO COMITI, c. 315.
The identification became a commonplace in philosophic texts and appears in the writing of Parmenides, Empedocles, Plutarch and Crates of Thebes among others, as well as appearing in some Orphic texts. Pseudo-Eratosthenes writes about Orpheus in Catasterismi, section 24:
"But having gone down into Hades because of his wife and seeing what sort of things were there, he did not continue to worship Dionysus, because of whom he was famous, but he thought Helios to be the greatest of the gods, Helios whom he also addressed as Apollo. Rousing himself each night toward dawn and climbing the mountain called Pangaion, he would await the sun's rising, so that he might see it first. Therefore Dionysus, being angry with him, sent the Bassarides, as Aeschylus the tragedian says; they tore him apart and scattered the limbs."[919]
Dionysus and Asclepius are sometimes also identified with this Apollo Helios.[920]
Classical Latin poets also used Phoebus as a byname for the sun-god, whence come common references in later European poetry to Phoebus and his car ("chariot") as a metaphor for the sun. But in particular instances in myth, Apollo and Helios are distinct. The sun-god, the son of Hyperion, with his sun chariot, though often called Phoebus ("shining") is not called Apollo except in purposeful non-traditional identifications.[921]
Despite these identifications, Apollo was never actually described by the Greek poets driving the chariot of the sun, although it was common practice among Latin poets.. Therefore, Helios is still known as the 'sun god' - the one who drives the sun chariot across the sky each day.
Bust of Alexander the Great as Helios (Musei Capitolini)
Cult of Helios
L.R. Farnell assumed "that sun-worship had once been prevalent and powerful among the people of the pre-Hellenic culture, but that very few of the communities of the later historic period retained it as a potent factor of the state religion."[922] Our largely Attic literary sources tend to give us an unavoidable Athenian bias when we look at ancient Greek religion, and "no Athenian could be expected to worship Helios or Selene," J. Burnet observes, "but he might think them to be gods, since Helios was the great god of Rhodes and Selene was worshiped at Elis and elsewhere."[923] James A. Notopoulos considers Burnet's an artificial distinction: "To believe in the existence of the gods involves acknowledgment through worship, as Laws 87 D, E shows" (note, p. 264).[924] Aristophanes' Peace (406-13) contrasts the worship of Helios and Selene with that of the more essentially Greek Twelve Olympians, as the representative gods of the Achaemenid Persians; all the evidence shows that Helios and Selene were minor gods to the Greeks.[925]
Colossus of Rhodes
"The island of Rhodes is almost the only place where Helios enjoys an important cult", Burkert asserts (p 174), instancing a spectacular rite in which a quadriga, a chariot drawn by four horses, is driven over a precipice into the sea, with its overtones of the plight of Phaethon noted. There annual gymnastic tournaments were held in his honor. The Colossus of Rhodes was dedicated to him. Helios also had a significant cult on the acropolis of Corinth on the Greek mainland.[926]
The tension between the mainstream traditional religious veneration of Helios, which had become enriched with ethical values and poetical symbolism in Pindar, Aeschylus and Sophocles,[927] and the Ionian proto-scientific examination of Helios the Sun, a phenomenon of the study Greeks termed meteora, clashed in the trial of Anaxagoras[928] ca 450 BC, a forerunner of the culturally traumatic trial of Socrates for irreligion, in 399.
In Plato's Republic (516B), Helios, the Sun, is the symbolic offspring of the idea of the Good.
Usil, the Etruscan Helios
The Etruscan god of the Sun, equivalent to Helios, was Usil. His name appears on the bronze liver of Piacenza, next to Tiur, the moon.[929] He appears, rising out of the sea, with a fireball in either outstretched hand, on an engraved Etruscan bronze mirror in late Archaic style, formerly on the Roman antiquities market.[930] On Etruscan mirrors in Classical style, he appears with a halo.
Helios Megistos
In Late Antiquity a cult of Helios Megistos ("Great Helios") (Sol Invictus) drew to the image of Helios a number of syncretic elements, which have been analysed in detail by Wilhelm Fauth by means of a series of late Greek texts, namely:[931] an Orphic Hymn to Helios; the so-called Mithras Liturgy, where Helios rules the elements; spells and incantations invoking Helios among the Greek Magical Papyri; a Hymn to Helios by Proclus; Julian's Oration to Helios, the last stand of official paganism; and an episode in Nonnus' Dionysiaca.
Consorts and children
Circe, by Charles Gumery
In Greek mythology, Circe (/ˈsɜːrs/; Greek Κίρκη Kírkē 발음 [kírkɛ͜ɛ]) is a minor goddess of magic (or sometimes a nymph, witch, enchantress or sorceress). Having murdered her husband, the prince of Colchis, she was expelled by her subjects and placed by her father on the solitary island of Aeaea. Later traditions tell of her leaving or even destroying the island and moving to Italy. In particular she was identified with Cape Circeo there.
By most accounts, Circe was the daughter of Helios, the god of the sun, and Perse, an Oceanid. Her brothers were Aeetes, the keeper of the Golden Fleece and Perses, and her sister was Pasiphaë, the wife of King Minos and mother of the Minotaur.[958] Other accounts make her the daughter of Hecate.[959]
Circe was renowned for her vast knowledge of drugs and herbs. Through the use of magical potions and a wand she transformed her enemies, or those who offended her, into animals.
In Greek mythology, Aeëtes (also spelled Æëtes) (Αἰήτης), (Georgian and Laz აიეტი, Aieti), was a King of Colchis, son of the sun-god Helios and the Oceanid Perseis (a daughter of Oceanus), brother of Pasiphaë and Circe, and father of Medea, Chalciope and Absyrtus. His consorts were Eidyia and either Asterodia the Oceanid, Neaera the Nereid. According to others, he was brother of Perses, a king of Tauris, husband of his niece Hecate, and father of Medea, Chalciope and Absyrtus. Yet other versions make Aeëtes a native of Corinth and son of Ephyra, or else of a certain Antiope.
Pausanias states that, according to the poet Eumelos, Aeëtes was the son of Helios (from northern Peloponnesus) and brother of Aloeus. Helios divided the land he ruled, and he gave Aloeus the part in Asopia (see Asopus) and Aeëtes the part of Ephyra틀:Dn (Corinthos). Later, Aeëtes gave his kingdom to Bounos, a son of Hermes and Alkidameia, and went to Colchis, a country in western Caucasus. When Bounos died, Epopeus, a son of Aloeus who ruled in Asopia, became king of Ephyra too. Aeëtes built a new colony in Colchis, near the mouth of the large river Phasis, and called it Aea.
Phrixus, son of Athamus and Nephele, along with his twin, Helle, were hated by their stepmother, Ino. Ino hatched a devious plot to get rid of the twins, roasting all the town's crop seeds so they would not grow. The local farmers, frightened of famine, asked a nearby oracle for assistance. Ino bribed the men sent to the oracle to lie and tell the others that the oracle required the sacrifice of Phrixus. Before he was killed, though, Phrixus and Helle were rescued by a golden ram sent by Nephele, their natural mother. Helle fell off the ram into the Hellespont (which was named after her) and died, but Phrixus survived all the way to Colchis, where Aeëtes took him in and treated him kindly, giving Phrixus his daughter Chalciope in marriage. In gratitude, Phrixus gave the king the golden fleece of the ram, which Aeëtes hung on a tree in his kingdom.
Some time later, Jason arrived to claim the fleece as his own. Aeëtes promised to give it to him only if he could perform certain tasks. First, Jason had to plow a field with fire-breathing oxen that he had to yoke himself. Then, Jason sowed the teeth of a dragon into a field. The teeth sprouted into an army of warriors. Jason was quick-thinking, however, and before they attacked him, he threw a rock into the crowd. Unable to determine whence the rock had come, the soldiers attacked and killed each other. Finally, Aeëtes made Jason fight and kill the sleepless dragon that guarded the fleece. Jason then took the fleece and sailed away with Aeëtes's daughter Medea, who had fallen in love with him and had done much to help him win the fleece. Aeëtes pursued them in his own ship as they fled, but Medea distracted her father by killing and dismembering her brother, Absyrtus, and throwing pieces of his cadaver overboard. Aeëtes paused to gather the pieces of his son, and thus Jason and Medea escaped.

아이에테스와 이디이아의 자녀: 메데이다 편집

And Aeetes (아이에테스: 헬리오스와 페르세이스의 아들, 콜키스의 왕), the son of Helios (헬리오스: 태양의 남신, 테이아와 히페리온의 아들) who shows light to men, took to wife fair-cheeked Idyia (이디이아: 오케아노스와 테티스의 딸, 강의 여신), daughter of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지) the perfect stream, by the will of the gods: and she was subject to him in love through golden Aphrodite (아프로디테: 미와 사랑의 여신, 비너스) and bare him neat-ankled Medea.

In Greek mythology, Eidyia was a daughter of Oceanus and Tethys,[960] and queen to Aeetes, king of Colchis.[961] Mother of Medea, Chalciope and Absyrtus,[962][963][964][965] she was also the youngest of the Oceanides.[966] Some sources called her the goddess of knowledge.
Medea by Evelyn De Morgan
In Greek mythology, Medea (Μήδεια, Mēdeia, მედეა, Medea) was the daughter of King Aeëtes of Colchis,[967] niece of Circe, granddaughter of the sun god Helios, and later wife to the hero Jason, with whom she had two children, Mermeros and Pheres. In Euripides's play Medea, Jason leaves Medea when Creon, king of Corinth, offers him his daughter, Glauce.[968] The play tells about how Medea avenges her husband's betrayal.
The myths involving Jason have been interpreted by specialists[969] as part of a class of myths that tell how the Hellenes of the distant heroic age, before the Trojan War, faced the challenges of the pre-Greek "Pelasgian" cultures of mainland Greece, the Aegean and Anatolia. Jason, Perseus, Theseus, and above all Heracles, are all "liminal" figures, poised on the threshold between the old world of shamans, chthonic earth deities, and the new Bronze Age Greek ways.[970]
Medea figures in the myth of Jason and the Argonauts, a myth known best from a late literary version worked up by Apollonius of Rhodes in the 3rd century BC and called the Argonautica. However, for all its self-consciousness and researched archaic vocabulary, the late epic was based on very old, scattered materials. Medea is known in most stories as an enchantress and is often depicted as being a priestess of the goddess Hecate or a witch. The myth of Jason and Medea is very old, originally written around the time Hesiod wrote the Theogony. It was known to the composer of the Little Iliad, part of the Epic Cycle.

963~1,020행: 여신들과 남자들의 교합 편집

OF GODDESSES AND MEN

[963] And now farewell, you dwellers on Olympus (올림포스 산) and you islands and continents and thou briny sea within. Now sing the company of goddesses, sweet-voiced Muses (무사: 제우스와 므네모시네의 아홉 딸, 문학 · 과학 · 예술의 여신들) of Olympus, daughter of Zeus who holds the aegis (아이기스: 이지스, 제우스의 방패), -- even those deathless one who lay with mortal men and bare children like unto gods.

데메테르와 이아시온의 자녀: 플루토스 편집

[969] Demeter (데메테르: 도데카테온, 올림포스 12신, 크로노스와 레아의 딸, 제우스의 네 번째 아내, 곡물과 수확의 여신), bright goddess, was joined in sweet love with the hero Iasion (이아시온: 제우스엘렉트라의 아들, 다르다노스의 형제) in a thrice-ploughed fallow in the rich land of Crete, and bare

  1. Plutus(플루토스: 이아시온과 데메테르의 아들, 부의 신), a kindly god who goes everywhere over land and the sea's wide back, and him who finds him and into whose hands he comes he makes rich, bestowing great wealth upon him.
Eirene with the infant Ploutos: Roman copy after Kephisodotos' votive statue, c. 370BCE, in the Agora, Athens
In Greek mythology, Iasion (Ἰασίων, gen.: Ἰασίωνος) or Iasus (Ἴασος, gen.: Ἰάσου) or Eetion (Ἠετίων) was usually the son of the nymph Electra and Zeus and brother of Dardanus, although other possible parentage included Zeus and Hemera or Corythus and Electra.
Iasion founded the mystic rites on the island of Samothrace. With Demeter, he was the father of twin sons named Ploutos and Philomelus, and another son named Korybas.
At the marriage of Cadmus and Harmonia, Iasion was lured by Demeter away from the other revelers. They had intercourse as Demeter lay on her back in freshly plowed furrow. When they rejoined the celebration, Zeus guessed what had happened because of the mud on Demeter's backside, and promptly killed Iasion with a thunderbolt.[971] [972] Some versions of this myth conclude with Iasion and the agricultural hero Triptolemus then becoming the Gemini constellation.
Ploutos (Πλοῦτος, "Wealth"), usually Romanized as Plutus, was the god of wealth in ancient Greek religion and myth. He was the son of Demeter[973] and the demigod Iasion, with whom she lay in a thrice-ploughed field. In the theology of the Eleusinian Mysteries he was regarded as the Divine Child. His relation to the classical ruler of the underworld Plouton (Latin Pluto), with whom he is often conflated, is complex, as Pluto was also a god of riches.

카드모스와 하르모니아의 자녀: 이노 · 세멜레 · 아가우에 · 아우토노에 · 폴리도로스 편집

[975] And Harmonia (하르모니아: 아레스와 아프로디테의 딸, 혹은 제우스와 엘렉트라의 딸, 조화와 일치의 여신), the daughter of golden Aphrodite, bare to Cadmus (카드모스: 페니키아의 왕자, 그리스의 테베를 건설한 자)

  1. Ino (이노: 카드모스와 하르모니아의 딸) and
  2. Semele (세멜레: 인간, 후에 여신 티오네(Thyone)가 됨, 카드모스와 하르모니아의 딸, 디오니소스의 어머니) and
  3. fair-cheeked Agave (아가우에 또는 아가베: 카드모스와 하르모니아의 딸) and
  4. Autonoe (아우토노에: 카드모스와 하르모니아의 딸) whom long haired Aristaeus (아리스타이오스: 아폴론과 키레네의 아들) wedded, and
  5. Polydorus (폴리도로스: 카드모스와 하르모니아의 아들) also in rich-crowned Thebe.
Statue of Harmonia in the Harmony Society gardens in Old Economy Village, Pennsylvania.
In Greek mythology, Harmonia (Ἁρμονία) is the immortal goddess of harmony and concord. Her Roman counterpart is Concordia, and her Greek opposite is Eris, whose Roman counterpart is Discordia.
Origins
According to one account, she is the daughter of Ares and Aphrodite; By yet another account, Harmonia was from Samothrace and was the daughter of Zeus and Electra, her brother Iasion being the founder of the mystic rites celebrated on the island. Finally, Harmonia is rationalized as closely allied to Aphrodite Pandemos, the love that unites all people, the personification of order and civic unity, corresponding to the Roman goddess Concordia.
Almost always, Harmonia is the wife of Cadmus. With Cadmus, she was the mother of Ino, Polydorus, Autonoë, Agave and Semele. Their youngest[974] son was Illyrius.[975]
Those who described Harmonia as a Samothracian related that Cadmus, on his voyage to Samothrace, after being initiated in the mysteries, perceived Harmonia, and carried her off with the assistance of Athena. When Cadmus was obliged to quit Thebes, Harmonia accompanied him. When they came to the Encheleans, they assisted them in their war against the Illyrians, and conquered the enemy. Cadmus then became king of the Illyrians, but afterwards he was turned into a serpent. Harmonia, in her grief stripped herself, then begged Cadmus to come to her. As she was embraced by the serpent Cadmus in a pool of wine, the gods then turned her into a serpent, unable to stand watching her in her dazed state.[976]
Pentheus torn apart by Agave and Ino. Attic red-figure lekanis (cosmetics bowl) lid, ca. 450-425 BCE (Louvre)
In Greek mythology Ino (/ˈn/ Ἰνώ [iː'nɔː][977]) was a mortal queen of Thebes, who after her death and transfiguration was worshiped as a goddess under her epithet Leucothea, the "white goddess." Alcman called her "Queen of the Sea" (θαλασσομέδουσα),[978] which, if not hyperbole, would make her a doublet of Amphitrite.
In her mortal self, Ino, the second wife of the Minyan king Athamas, the mother of Learches and Melicertes, daughter of Cadmus and Harmonia[979] and stepmother of Phrixus and Helle, was one of the three sisters of Semele, the mortal woman of the house of Cadmus who gave birth to Dionysus. The three sisters were Agave, Autonoë and Ino, who was a surrogate for the divine nurses of Dionysus: "Ino was a primordial Dionysian woman, nurse to the god and a divine maenad" (Kerenyi 1976:246).
Maenads were reputed to tear their own children limb from limb in their madness. In the back-story to the heroic tale of Jason and the Golden Fleece, Phrixus and Helle, twin children of Athamas and Nephele, were hated by their stepmother, Ino. Ino hatched a devious plot to get rid of the twins, roasting all the crop seeds of Boeotia so they would not grow.[980] The local farmers, frightened of famine, asked a nearby oracle for assistance. Ino bribed the men sent to the oracle to lie and tell the others that the oracle required the sacrifice of Phrixus. Athamas reluctantly agreed. Before he was killed though, Phrixus and Helle were rescued by a flying golden ram sent by Nephele, their natural mother. Helle fell off the ram into the Hellespont (which was named after her, meaning Sea of Helle) and drowned, but Phrixus survived all the way to Colchis, where King Aeetes took him in and treated him kindly, giving Phrixus his daughter, Chalciope, in marriage. In gratitude, Phrixus gave the king the golden fleece of the ram, which Aeetes hung in a tree in his kingdom.
Later, Ino raised Dionysus, her nephew, son of her sister Semele,[981] causing Hera's intense jealousy. In vengeance, Hera struck Athamas with insanity. Athamas went mad, slew one of his sons, Learchus, thinking he was a ram, and set out in frenzied pursuit of Ino. To escape him Ino threw herself into the sea with her son Melicertes. Both were afterwards worshipped as marine divinities, Ino as Leucothea ("the white goddess"), Melicertes as Palaemon. Alternatively, Ino was also stricken with insanity and killed Melicertes by boiling him in a cauldron, then took the cauldron and jumped into the sea with it. A sympathetic Zeus did not want Ino to die, and transfigured her and Melicertes as Leucothea and Palaemon.
Jupiter and Semele (1894-95), by Gustave Moreau
Semele (/ˈsɛməl/; Σεμέλη, Semelē), in Greek mythology, daughter of the Boeotian hero Cadmus and Harmonia, was the mortal mother[982] of Dionysus by Zeus in one of his many origin myths. The name "Semele", like other elements of Dionysiac cult (e.g., thyrsus and dithyramb), is not Greek[983] but Thraco-Phrygian,[984] derived from a PIE root meaning "earth".[985][986]
It seems that certain elements of the cult of Dionysos and Semele were adopted by the Thracians from the local populations when they moved to Asia Minor, where they were named Phrygians.[987] These were transmitted later to the Greek colonists. Herodotus, who gives the account of Cadmus, estimates that Semele lived sixteen hundred years before his time, or around 2000 BCE[988] In Rome, the goddess Stimula was identified as Semele.
In Greek mythology, Agave (/ˈæɡəvi/; Ἀγαύη, Agauē, "illustrious") was the daughter of Cadmus, the king and founder of the city of Thebes, Greece, and of the goddess Harmonia. Her sisters were Autonoë, Ino and Semele, and her brother was Polydorus.[989] She married Echion, one of the five Spartoi, and was the mother of Pentheus, a king of Thebes. She also had a daughter, Epirus. She was a Maenad, a follower of Dionysus (also known as Bacchus in Roman mythology).
In Euripides' play, The Bacchae, Theban Maenads murdered King Pentheus after he banned the worship of Dionysus because he denied Dionysus' divinity. Dionysus, Pentheus' cousin, himself lured Pentheus to the woods, Pentheus wanting to see what he thought were the sexual activities of the women, where the Maenads tore him apart and his corpse was mutilated by his own mother, Agave. She, thinking he was a lion, carried his head on a stick back to Thebes, only realizing what had happened after meeting Cadmus.
This murder also served as Dionysus' vengeance on Agave (and her sisters Ino and Autonoë). Semele, during her pregnancy with Dionysus, was destroyed by the sight of the splendor of Zeus. Her sisters spread the report that she had only endeavored to conceal unmarried sex with a mortal man, by pretending that Zeus was the father of her child, and said that her destruction was a just punishment for her falsehood. This calumny was afterwards most severely avenged upon Agave. For, after Dionysus, the son of Semele, had traversed the world, he came to Thebes and sent the Theban women mad, compelling them to celebrate his Dionysiac festivals on Mount Cithaeron. Pentheus, wishing to prevent or stop these riotous proceedings, was persuaded by a disguised Dionysus to go himself to Cithaeron, but was torn to pieces there by his own mother Agave, who in her frenzy believed him to be a wild lion.[990][991]
For this transgression, according to Hyginus,[992] Agave was exiled from Thebes and fled to Illyria to marry King Lycotherses, and then killed him in order to gain the city for her father Cadmus. This account, however, is manifestly transplaced by Hyginus, and must have belonged to an earlier part of the story of Agave.[993]
Other characters
Agave is also the name of three more minor characters in Greek mythology.
In Greek mythology, Autonoë (/ɔːˈtɒn.i/; Αὐτονόη) was a daughter of Cadmus, founder of Thebes, Greece, and the goddess Harmonia. She was the wife of Aristaeus and mother of Actaeon and possibly Macris.[1000] In Euripides' play, The Bacchae, she and her sisters were driven into a bacchic frenzy by the god Dionysus (her nephew) when Pentheus, the king of Thebes, refused to allow his worship in the city. When Pentheus came to spy on their revels, Agave, the mother of Pentheus and Autonoë's sister, spotted him in a tree. They tore him to pieces.
Actaeon, the son of Autonoë, was eaten by his own hounds as punishment for glimpsing Artemis naked. Autonoë, being distressed, left Thebes to go to Ereneia, a village of the Megarians, where she died.[1001]
In Greek mythology, Polydorus (Πολύδωρος) was the eldest son of Cadmus and Harmonia and king of Thebes. His sisters were Semele, Ino, Agave, and Autonoë.
Upon the death of Cadmus, Pentheus, the son of Echion and Agave, the daughter of Cadmus, ruled Thebes for a short time until Dionysus prompted Agave to kill Pentheus.[1002] Polydorus then succeeded Pentheus as king of Thebes and married Nycteïs, the daughter of Nycteus. When their son Labdacus was still young, Polydorus died of unknown causes, leaving Nycteus as his regent.[1003] In Pausanias's history, Polydorus' rule began when his father abdicated, but this is the only source for such a timeline.[1004]
Thebe (Θήβη) is a feminine name mentioned several times in Greek mythology, in accounts that imply multiple female characters, four of whom are said to have had three cities named Thebes after them:

크리사오르와 칼리오레의 자녀: 게리온 편집

[979] And the daughter of Ocean (오케아노스, 티탄, 거대한 강의 남신, 세계해의 남신, 우라노스와 가이아의 아들, 3000 오케아니스의 아버지), Callirrhoe (칼리로에: 나이아스, 물의 요정, 세 명의 남편: 크리사오르 · 닐로스 · 포세이돈) was joined in the love of rich Aphrodite (아프로디테: 미와 사랑의 여신, 비너스) with stout hearted Chrysaor (크리사오르: 포세이돈과 메두사의 아들, 페가수스의 형제) and bare a son who was the strongest of all men,

  1. Geryones (게리온: 크리사오르와 칼리로에의 아들, 메두사의 손자, 3개의 머리와 몸을 가진 괴물), whom mighty Heracles killed in sea-girt Erythea for the sake of his shambling oxen.
In Greek mythology, Callirrhoe (Ancient Greek: Καλλιρρόη, meaning "Beautiful Flow," often written Callirrhoë) was a naiad. She was the daughter of Oceanus and Tethys.[1017][1018] She had three husbands, Chrysaor, Neilus and Poseidon. She was one of the three ancestors of the Tyrians, along with Abarbarea and Drosera.[1019] Jupiter's moon Callirrhoe is named after her.
Children
Chrysaor
Khrysaor, son of the Gorgon at the pediment of the Temple of Artemis in Corfu
ConsortCallirrhoe
ParentsPoseidon and Medusa
SiblingsPegasus
ChildrenGeryon and Echidna
In Greek mythology, Chrysaor (Χρυσάωρ, Khrusaōr; English translation: "He who has a golden armament"), the brother of the winged horse Pegasus, was often depicted as a young man, the son of Poseidon and Medusa. Chrysaor and Pegasus were not born until Perseus chopped off Medusa's head.[1027]
Medusa, one of the Gorgon sisters, the most beautiful, and the only mortal one, offended Athena by lying with Poseidon in the Temple of Athena. As punishment, Athena turned her hair into snakes. Chrysaor and Pegasus were said to be born from the drops of Medusa's blood which fell in the sea; others say that they sprang from Medusa's neck as Perseus beheaded her, a "higher" birth (such as the birth of Athena from the head of Zeus). Chrysaor is said to have been king of Iberia (Andorra, Gibraltar, Spain, and Portugal).

Chrysaor, married to Callirrhoe, daughter of glorious Oceanus, was father to the triple-headed Geryon, but Geryon was killed by the great strength of Heracles at sea-circled Erytheis beside his own shambling cattle on that day when Heracles drove those broad-faced cattle toward holy Tiryns, when he crossed the stream of Okeanos and had killed Orthos and the oxherd Eurytion out in the gloomy meadow beyond fabulous Okeanos.

Hesiod, Theogony 287
In art Chrysaor's earliest appearance seems to be on the great pediment of the early 6th century BC Doric Temple of Artemis at Corfu, where he is shown beside his mother, Medusa.[출처 필요]
In Greek mythology, Geryon /ˈɪəriən/ or /ˈɡɛriən/[1028] (Γηρυών; genitive: Γηρυόνος)[1029] son of Chrysaor and Callirrhoe and grandson of Medusa, was a fearsome giant who dwelt on the island Erytheia of the mythic Hesperides in the far west of the Mediterranean. A more literal-minded later generation of Greeks associated the region with Tartessos in southern Iberia.[1030]
Geryon was often described as a monster with human faces. According to Hesiod[1031] Geryon had one body and three heads, whereas the tradition followed by Aeschylus gave him three bodies.[1032] A lost description by Stesichoros said that he has six hands and six feet and is winged;[1033] there are some mid-sixth-century Chalcidian vases portraying Geryon as winged. Some accounts state that he had six legs as well while others state that the three bodies were joined to one pair of legs. Apart from these bizarre features, his appearance was that of a warrior. He owned a two-headed hound named Orthrus, which was the brother of Cerberus, and a herd of magnificent red cattle that were guarded by Orthrus, and a herder Eurytion, son of Erytheia.[1034]

티토노스와 에오스의 자녀: 멤논 · 에마티온 편집

[984] And Eos (에오스: 새벽의 여신, 테이아와 히페리온의 딸) bare to Tithonus (티토노스: 트로이 왕 라오메돈과 물의 요정 스트리모의 아들, 에오스의 연인)

  1. brazen-crested Memnon (멤논: 티토노스와 에오스의 아들), king of the Ethiopians, and the
  2. Lord Emathion (에마티온: 티토노스와 에오스의 아들).
In Greek mythology, Ēōs (/ˈɒs/; Ἠώς, or Ἕως, Éōs, "dawn", 발음 [ɛːɔ̌ːs] or [éɔːs]; also Αὔως, Aýōs in Aeolic) is a Titaness and the goddess[1035][출처 필요] of the dawn, who rose each morning from her home at the edge of the Oceanus.
Lovers and children
Eos in her chariot flying over the sea, red-figure krater from South Italy, 430–420 BC, Staatliche Antikensammlungen
According to Pseudo-Apollodorus, Eos consorted with the war god Ares and was thereupon cursed with unsatisfiable sexual desire by the jealous Aphrodite.[1036] This caused her to abduct a number of handsome young men, most notably Cephalus, Tithonus, Orion and Cleitus. The good-looking Cleitus was made immortal by her.[1037] She also asked for Tithonus to be made immortal, but forgot to ask for eternal youth, which resulted in him living forever as a helpless old man.[1038]
Eos and the slain Memnon on an Attic red-figure cup, ca. 490–480 BCE, the so-called "Memnon Pietà" found at Capua (Louvre).
According to Hesiod[1039] by Tithonus Eos had two sons, Memnon and Emathion. Memnon fought among the Trojans in the Trojan War and was slain. Her image with the dead Memnon across her knees, like Thetis with the dead Achilles are icons that inspired the Christian Pietà.
The abduction of Cephalus had special appeal for an Athenian audience because Cephalus was a local boy,[1040] and so this myth element appeared frequently in Attic vase-paintings and was exported with them. In the literary myths[1041] Eos kidnapped Cephalus when he was hunting and took him to Syria. The second-century CE traveller Pausanias was informed that the abductor of Cephalus was Hemera, goddess of Day.[1042] Although Cephalus was already married to Procris, Eos bore him three sons, including Phaeton and Hesperus, but he then began pining for Procris, causing a disgruntled Eos to return him to her — and put a curse on them. In Hyginus' report,[1043] Cephalus accidentally killed Procris some time later after he mistook her for an animal while hunting; in Ovid's Metamorphoses vii, Procris, a jealous wife, was spying on him and heard him singing to the wind, but thought he was serenading his ex-lover Eos.
Eos pursues the reluctant Tithonos, who holds a lyre, on an Attic oinochoe of the Achilles Painter, ca. 470 BC–460 BCE (Louvre)
In Greek mythology, Tithonus or Tithonos (Τιθωνός) was the lover of Eos, Titan[1044] of the dawn, who was known in Roman mythology as Aurora. Tithonus was a Trojan by birth, the son of King Laomedon of Troy by a water nymph named Strymo (Στρυμώ). The mythology reflected by the fifth-century vase-painters of Athens envisaged Tithonus as a rhapsode, as the lyre in his hand, on an oinochoe of the Achilles Painter, ca. 470 BC–460 BCE (illustration) attests. Competitive singing, as in the Contest of Homer and Hesiod, is also depicted vividly in the Homeric Hymn to Apollo and mentioned in the two Hymns to Aphrodite.[1045]
Eos kidnapped Ganymede and Tithonus, both from the royal house of Troy, to be her lovers.[1046] The mytheme of the goddess's mortal lover is an archaic one; when a role for Zeus was inserted, a bitter new twist appeared:[1047] according to the Homeric Hymn to Aphrodite, when Eos asked Zeus to make Tithonus immortal,[1048] she forgot to ask for eternal youth (218-38). Tithonus indeed lived forever
"but when loathsome old age pressed full upon him, and he could not move nor lift his limbs, this seemed to her in her heart the best counsel: she laid him in a room and put to the shining doors. There he babbles endlessly, and no more has strength at all, such as once he had in his supple limbs." (Homeric Hymn to Aphrodite)
In later tellings he eventually turned into a cicada, eternally living, but begging for death to overcome him.[1049] In the Olympian system, the "queenly" and "golden-throned" Eos can no longer grant immortality to her lover as Selene had done, but must ask it of Zeus, as a boon.
Eos bore Tithonus two sons, Memnon and Emathion. In the Epic Cycle that revolved around the Trojan War, Tithonus, who has travelled east from Troy into Assyria and founded Susa, is bribed to send his son Memnon to fight at Troy with a golden grapevine.[1050] Memnon was called "King of the East" by Hesiod, but he was killed on the plain of Troy by Achilles. Aeschylus says in passing that Tithonus also had a mortal wife, named Cissia (otherwise unknown).
A newly-found poem on Tithonus is the fourth extant complete poem by ancient Greek lyrical poetess Sappho.[1051]
Eos and Tithonus (inscribed Tinthu or Tinthun) provided a pictorial motif that was inscribed on Etruscan bronze hand-mirrorbacks, or cast in low relief.[1052]
The so-called "Memnon pietà": The goddess Eos lifts up the body of her son Memnon (Attic red-figure cup, ca. 490–480 BC, from Capua, Italy)
In Greek mythology, Memnon (Greek: Mέμνων) was an Ethiopian king and son of Tithonus and Eos. As a warrior he was considered to be almost Achilles' equal in skill. During the Trojan War, he brought an army to Troy's defense. The death of Memnon echoes that of Hector, another defender of Troy whom Achilles also killed out of revenge for a fallen comrade, Patroclus. After Memnon's death, Zeus was moved by Eos' tears and granted him immortality. Memnon's death is related at length in the lost epic Aethiopis, composed after The Iliad circa the 7th century BC. Quintus of Smyrna records Memnon's death in Posthomerica. His death is also described in Philostratus' Imagines.
In Greek mythology, the name Emathion (Ἠμαθίων) refers to four individuals.
Ethiopian king
Emathion was king of Aethiopia, the son of Tithonus and Eos, and brother of Memnon. Heracles killed him.
Samothracian
Emathion was king of Samothrace, was the son of Zeus and Electra (one of the Pleiades), brother to Dardanus, Iasion, Eetion, and (rarely) Harmonia. He sent soldiers to join Dionysus in his Indian campaigns.[1053]
Trojan
Emathion was a Trojan prince, and the father of Atymnius and Diomedes, by the naiad Pegasis, daughter of the river god Granicus.[1054]
Aethiopian courtier
Emathion was an aged member of Cepheus's court. He "feared the gods and stood for upright deeds". He was killed by Chromis during the fight between Phineus and Perseus.[1055]

케팔로스와 에오스의 자녀: 파에톤 편집

And to Cephalus (케팔로스: 에오스의 연인) she (에오스) bare a splendid son,

  1. strong Phaethon (파에톤: 케팔로스와 에오스의 아들), a man like the gods, whom, when he was a young boy in the tender flower of glorious youth with childish thoughts, laughter-loving Aphrodite (아프로디테: 미와 사랑의 여신, 비너스) seized and caught up and made a keeper of her shrine by night, a divine spirit.
Cephalus and Eos, by Nicolas Poussin (circa 1630)
Cephalus (Κέφαλος, Kephalos) is a name, used both for the hero-figure in Greek mythology and carried as a theophoric name by historical persons. The word kephalos is Greek for "head", perhaps used here because Cephalus was the founding "head" of a great family that includes Odysseus. It could be that Cephalus means the head of the sun who kills (evaporates) Procris (dew) with his unerring ray or 'javelin'. Cephalus was one of the lovers of the dawn goddess Eos.
Sumptuous sacrifices for Cephalus and for Procris are required in the inscribed sacred calendar of Thorikos in southern Attica, dating perhaps to the 430s BCE and published from the stone in 1983.[1056]
In Greek mythology, Phaethon was a son of Eos by Cephalus or Tithonus, born in Syria. Aphrodite stole him away while he was no more than a child to be the night-watchman at her most sacred shrines.[1057][1058][1059] The Minoans called him "Adymus", by which they meant the morning and evening star.[1060]
Phaethon was the father of Astynous, who in his turn became father of Sandocus. The latter migrated from Syria to Cilicia where he founded a city Celenderis; he then married Pharnace, daughter of King Megassares of Hyria, and had by her a son Cinyras.[1058]

이아손과 메테이아의 자녀: 메두스 편집

[993] And [Jason] the son of Aeson (이아손: 황금양모의 영웅, 아이손의 아들, 황금양모 원정대, 아르고나우타이) by the will of the gods led away from Aeetes (아이에테스: 헬리오스와 페르세이스의 아들, 콜키스의 왕), [Medea] the daughter of Aeetes (메데이아: 메데아, 메디아, 아이에테스와 아이디아의 딸, 마녀) the heaven-nurtured king, when he had finished the many grievous labours which the great king, over bearing Pelias (펠리아스: 이올코스의 왕, 이아손에게 황금양모를 찾아오게 보냄), that outrageous and presumptuous doer of violence, put upon him. But when the son of Aeson had finished them, he came to Iolcus (이올코스: 그리스 중부 테살리아에 있던 고대 도시) after long toil bringing the coy-eyed girl with him on his swift ship, and made her his buxom wife. And she was subject to Iason (이아손: 황금양모의 영웅, 아이손의 아들, 황금양모 원정대, 아르고나우타이), shepherd of the people, and bare

  1. a son Medeus (메두스: 이아손과 메데이아의 아들, 혹은 아이게우스와 메데이아의 아들) whom Cheiron (케이론 또는 키론: 켄타우로스, 현자, 수많은 영웅들의 스승) the son of Philyra (필리라: 오케아니드, 오케아노스와 테티스의 딸) brought up in the mountains. And the will of great Zeus was fulfilled.
Iolcos (also known as Iolkos or Iolcus, Greek: Ιωλκός) is an ancient city, a modern village and a former municipality in Magnesia, Thessaly, Greece. Since the 2011 local government reform it is part of the municipality Volos, of which it is a municipal unit.[1061] It is located in central Magnesia, north of the Pagasitic Gulf. Its land area is only 1.981 km². The municipal unit is divided into three communities with a total population of 2,071. Its Ágios Onoúfrios district has a land area of 0.200 km². The district has a population of 506 inhabitants.
The municipal seat is the village of Áno Vólos (pop. 529). The small town of Anakasia (pop. 933) was the seat of the municipality of Iolkos. Anakasia has a school, a lyceum, a gymnasium, banks, a post office and a square (plateia). The only other villages are Ágios Onoúfrios (pop. 506), and Iolkós (103).
Mythology
Pelias sends forth Jason, in an 1879 illustration from Stories from the Greek Tragedians by Alfred Church.
According to ancient Greek mythology Aeson was the rightful king of Iolcos, but his half-brother Pelias usurped the throne. It was Pelias who sent Aeson's son Jason and his Argonauts to look for the Golden Fleece. The ship Argo set sail from Iolcos with a crew of fifty demigods and princes under Jason's leadership. Their mission was to reach Colchis in Aea at the eastern seaboard of the Black Sea and reclaim and bring back the Golden Fleece, a symbol of the opening of new trade routes. Along with the Golden Fleece Jason brought a wife, the sorceress Medea, king Aeetes' daughter, granddaughter of the Sun, niece of Circe, princess of Aea, and later queen of Iolcos, Corinth and Aea, and also murderer of her brother Absyrtus and her two sons from Jason, a tragic figure whose trials and tribulations were artfully dramatized in the much staged play by Euripides, Medea.
The place of ancient Iolcos is believed to be located in modern-day nearby Dimini, where a Mycenaean palace was excavated recently [6].
Jason landing in Colchis - as depicted in a 17th-century painting.
Jason (Ἰάσων, Iásōn) was an ancient Greek mythological hero who was famous for his role as the leader of the Argonauts and their quest for the Golden Fleece. He was the son of Aeson, the rightful king of Iolcos. He was married to the sorceress Medea.
Jason appeared in various literature in the classical world of Greece and Rome, including the epic poem Argonautica and the tragedy Medea. In the modern world, Jason has emerged as a character in various adaptations of his myths, such as the 1963 film Jason and the Argonauts and the 2000 TV miniseries of the same name.
Jason has connections outside of the classical world, as he is seen as being the mythical founder of the city of Ljubljana, the capital of Slovenia.
Early years
Family
Jason's father is invariably Aeson, but there is great variation as to his mother's name. According to various authors, she could be:
Jason was also said to have had a younger brother Promachus[1070] and a sister Hippolyte, who married Acastus[1072] (see Astydameia).
Prosecution by Pelias
Pelias (Aeson's half-brother) was very power-hungry, and he wished to gain dominion over all of Thessaly. Pelias was the product of a union between their shared mother, Tyro ("high born Tyro") the daughter of Salmoneus, and allegedly the sea god Poseidon. In a bitter feud, he overthrew Aeson (the rightful king), killing all the descendants of Aeson that he could. He spared his half-brother for unknown reasons. Alcimede I (wife of Aeson) already had an infant son named Jason whom she saved from being killed by Pelias, by having women cluster around the newborn and cry as if he were still-born. Alcimede sent her son to the centaur Chiron for education, for fear that Pelias would kill him — she claimed that she had been having an affair with him all along. Pelias, still fearful that he would one day be overthrown, consulted an oracle which warned him to beware of a man with one sandal.
Many years later, Pelias was holding games in honor of the sea god and his alleged father, Poseidon, when Jason arrived in Iolcus and lost one of his sandals in the river Anauros ("wintry Anauros"), while helping an old woman to cross (the Goddess Hera in disguise). She blessed him for she knew, as goddesses do, what Pelias had up his sleeve. When Jason entered Iolcus (modern-day city of Volos), he was announced as a man wearing one sandal. Jason, knowing that he was the rightful king, told Pelias that and Pelias said, "To take my throne, which you shall, you must go on a quest to find the Golden Fleece." Jason happily accepted the quest.
The Quest for the Golden Fleece
Jason bringing Pelias the Golden Fleece, Apulian red-figure calyx krater, ca. 340 BC–330 BC, Louvre
Jason assembled a great group of heroes, known as the Argonauts after their ship, the Argo. The group of heroes included the Boreads (sons of Boreas, the North Wind) who could fly, Heracles, Philoctetes, Peleus, Telamon, Orpheus, Castor and Pollux, Atalanta, and Euphemus.
The Isle of Lemnos
The isle of Lemnos is situated off the Western coast of Asia Minor (modern day Turkey). The island was inhabited by a race of women who had killed their husbands. The women had neglected their worship of Aphrodite, and as a punishment the goddess made the women so foul in stench that their husbands could not bear to be near them. The men then took concubines from the Thracian mainland opposite, and the spurned women, angry at Aphrodite, killed all the male inhabitants while they slept. The king, Thoas, was saved by Hypsipyle, his daughter, who put him out to sea sealed in a chest from which he was later rescued. The women of Lemnos lived for a while without men, with Hypsipyle as their queen.
During the visit of the Argonauts the women mingled with the men creating a new "race" called Minyae. Jason fathered twins with the queen. Heracles pressured them to leave as he was disgusted by the antics of the Argonauts. He had not taken part, which is truly unusual considering the numerous affairs he had with other women. [note 1]
Cyzicus
After Lemnos the Argonauts landed among the Doliones, whose king Cyzicus treated them graciously. He told them about the land beyond Bear Mountain, but forgot to mention what lived there. What lived in the land beyond Bear Mountain were the Gegeines which are a tribe of Earthborn giants with six arms and wore leather loincloths. While most of the crew went into the forest to search for supplies, the Gegeines saw that a few Argonauts were guarding the ship and raided it. Heracles was among those guarding the ship at the time and managed to kill most them until Jason and the others returned. Once some of the other Gegeines were killed, Jason and the Argonauts set sail.
Sometime after their fight with the Gegeines, they sent some men to find food and water. Among these men was Heracles' servant Hylas who was gathering water while Heracles was out finding some wood to carve a new oar to replace the one that broke. The nymphs of the stream where Hylas was collecting were attracted to his good looks, and pulled him into the stream. Heracles returned to his Labors, but Hylas was lost forever. Others say that Heracles went to Colchis with the Argonauts, got the Golden Girdle of the Amazons and slew the Stymphalian Birds at that time.[출처 필요]
The Argonauts departed, losing their bearings and landing again at the same spot that night. In the darkness, the Doliones took them for enemies and they started fighting each other. The Argonauts killed many of the Doliones, among them the king Cyzicus. Cyzicus' wife killed herself. The Argonauts realized their horrible mistake when dawn came and held a funeral for him.
Phineas and the Harpies
Soon Jason reached the court of Phineus of Salmydessus in Thrace. Zeus had sent the Harpies to steal the food put out for Phineas each day. Jason took pity on the emaciated king and killed the Harpies when they returned; in other versions, Calais and Zetes chase the Harpies away. In return for this favor, Phineas revealed to Jason the location of Colchis and how to pass the Symplegades, or The Clashing Rocks, and then they parted.
The Symplegades
The only way to reach Colchis was to sail through the Symplegades (Clashing Rocks), huge rock cliffs that came together and crushed anything that traveled between them. Phineas told Jason to release a dove when they approached these islands, and if the dove made it through, to row with all their might. If the dove was crushed, he was doomed to fail. Jason released the dove as advised, which made it through, losing only a few tail feathers. Seeing this, they rowed strongly and made it through with minor damage at the extreme stern of the ship. From that time on, the clashing rocks were forever joined leaving free passage for others to pass.
The arrival in Colchis
Jason and the Snake
Jason arrived in Colchis (modern Black Sea coast of Georgia) to claim the fleece as his own. It was owned by King Aeetes of Colchis. The fleece was given to him by Phrixus. Aeetes promised to give it to Jason only if he could perform three certain tasks. Presented with the tasks, Jason became discouraged and fell into depression. However, Hera had persuaded Aphrodite to convince her son Eros to make Aeetes's daughter, Medea, fall in love with Jason. As a result, Medea aided Jason in his tasks. First, Jason had to plow a field with fire-breathing oxen, the Khalkotauroi, that he had to yoke himself. Medea provided an ointment that protected him from the oxen's flames. Then, Jason sowed the teeth of a dragon into a field. The teeth sprouted into an army of warriors (spartoi). Medea had previously warned Jason of this and told him how to defeat this foe. Before they attacked him, he threw a rock into the crowd. Unable to discover where the rock had come from, the soldiers attacked and defeated one another. His last task was to overcome the sleepless dragon which guarded the Golden Fleece. Jason sprayed the dragon with a potion, given by Medea, distilled from herbs. The dragon fell asleep, and Jason was able to seize the Golden Fleece. He then sailed away with Medea. Medea distracted her father, who chased them as they fled, by killing her brother Apsyrtus and throwing pieces of his body into the sea; Aeetes stopped to gather them. In another version, Medea lured Apsyrtus into a trap. Jason killed him, chopped off his fingers and toes, and buried the corpse. In any case, Jason and Medea escaped.
The return journey
On the way back to Iolcus, Medea prophesied to Euphemus, the Argo's helmsman, that one day he would rule Cyrene. This came true through Battus, a descendant of Euphemus. Zeus, as punishment for the slaughter of Medea's own brother, sent a series of storms at the Argo and blew it off course. The Argo then spoke and said that they should seek purification with Circe, a nymph living on the island of Aeaea. After being cleansed, they continued their journey home.
Sirens
Chiron had told Jason that without the aid of Orpheus, the Argonauts would never be able to pass the Sirens — the same Sirens encountered by Odysseus in Homer's epic poem the Odyssey. The Sirens lived on three small, rocky islands called Sirenum scopuli and sang beautiful songs that enticed sailors to come to them, which resulted in the crashing of their ship into the islands. When Orpheus heard their voices, he drew his lyre and played music that was more beautiful and louder, drowning out the Sirens' bewitching songs.
Talos
The Argo then came to the island of Crete, guarded by the bronze man, Talos. As the ship approached, Talos hurled huge stones at the ship, keeping it at bay. Talos had one blood vessel which went from his neck to his ankle, bound shut by only one bronze nail (as in metal casting by the lost wax method). Medea cast a spell on Talos to calm him; she removed the bronze nail and Talos bled to death. The Argo was then able to sail on.
Jason returns
Medea, using her sorcery, claimed to Pelias' daughters that she could make their father younger by chopping him up into pieces and boiling the pieces in a cauldron of water and magical herbs. She demonstrated this remarkable feat with a sheep, which leapt out of the cauldron as a lamb. The girls, rather naively, sliced and diced their father and put him in the cauldron. Medea did not add the magical herbs, and Pelias was dead.
It should be noted that Thomas Bulfinch has an antecedent to the interaction of Medea and the daughters of Pelias. Jason, celebrating his return with the Golden Fleece, noted that his father was too aged and infirm to participate in the celebrations. He had seen and been served by Medea's magical powers. He asked Medea to take some years from his life and add them to the life of his father. She did so, but at no such cost to Jason's life. Pelias' daughters saw this and wanted the same service for their father. Pelias' son, Acastus, drove Jason and Medea into exile for the murder, and the couple settled in Corinth.
Treachery of Jason
In Corinth, Jason became engaged to marry Creusa (sometimes referred to as Glauce), a daughter of the King of Corinth, to strengthen his political ties. When Medea confronted Jason about the engagement and cited all the help she had given him, he retorted that it was not she that he should thank, but Aphrodite who made Medea fall in love with him. Infuriated with Jason for breaking his vow that he would be hers forever, Medea took her revenge by presenting to Creusa a cursed dress, as a wedding gift, that stuck to her body and burned her to death as soon as she put it on. Creusa's father, Creon, burned to death with his daughter as he tried to save her. Then Medea killed the two boys that she bore to Jason, fearing that they would be murdered or enslaved as a result of their mother's actions. When Jason came to know of this, Medea was already gone; she fled to Athens in a chariot sent by her grandfather, the sun-god Helios.
Later Jason and Peleus, father of the hero Achilles, attacked and defeated Acastus, reclaiming the throne of Iolcus for himself once more. Jason's son, Thessalus, then became king.
As a result of breaking his vow to love Medea forever, Jason lost his favor with Hera and died lonely and unhappy. He was asleep under the stern of the rotting Argo when it fell on him, killing him instantly.
In literature
Jason with the Golden Fleece, Bertel Thorvaldsen's first masterpiece.
Though some of the episodes of Jason's story draw on ancient material, the definitive telling, on which this account relies, is that of Apollonius of Rhodes in his epic poem Argonautica, written in Alexandria in the late 3rd century BC.
Another Argonautica was written by Gaius Valerius Flaccus in the late 1st century AD, eight books in length. The poem ends abruptly with the request of Medea to accompany Jason on his homeward voyage. It is unclear if part of the epic poem has been lost, or if it was never finished. A third version is the Argonautica Orphica, which emphasizes the role of Orpheus in the story.
Jason is briefly mentioned in Dante's Divine Comedy in the poem Inferno. He appears in the Canto XVIII. In it, he is seen by Dante and his guide Virgil being punished in Hell's Eighth Circle (Bolgia 1) by being driven to march through the circle for all eternity while being whipped by devils. He is included among the panderers and seducers (possibly for his seduction and subsequent abandoning of Medea).
The story of Medea's revenge on Jason is told with devastating effect by Euripides in his tragedy Medea.
The mythical geography of the voyage of the Argonauts has been connected to specific geographic locations by Livio Stecchini[1073] but his theories have not been widely adopted.
Popular culture
Jason appeared in the Hercules episode "Hercules and the Argonauts" voiced by William Shatner. He is shown to have been a student of Philoctetes and takes his advice to let Hercules travel with him.
In The Heroes of Olympus story "The Lost Hero," there was a reference to the mythical Jason when Jason Grace and his friends encounter Medea.
Medea rejuvenates Aeson by Nicolas-André Monsiau.
In Greek mythology, Aeson or Aison (Αἴσων) was the son of Cretheus and Tyro, who also had his brothers Pheres and Amythaon. Aeson was the father of Jason and Promachus with Polymele, the daughter of Autolycus.[1074] Other sources say the mother of his children was Alcimede[1075] or Amphinome.[1076] Aeson's mother Tyro had two other sons, Neleus and Pelias, with the god of the sea Poseidon.[1077]
Pelias was power-hungry and he wished to gain dominion over all of Thessaly. To this end, he banished Neleus and Pheres and locked Aeson in the dungeons in Iolcus. Aeson sent Jason to Chiron to be educated while Pelias, afraid that he would be overthrown, was warned by an oracle to beware a man wearing one sandal.
Many years later, Pelias was holding the Olympics in honor of Poseidon when Jason, rushing to Iolcus, lost one of his sandals in a river while helping Hera (Juno), in the form of an old woman, cross. When Jason entered Iolcus, he was announced as a man wearing one sandal. Paranoid, Pelias asked him what he (Jason) would do if confronted with the man who would be his downfall. Jason responded that he would send that man after the Golden Fleece. Pelias took that advice and sent Jason to retrieve the Golden Fleece.
During Jason's absence, Pelias intended to kill Aeson. However, Aeson committed suicide by drinking bull's blood. His wife killed herself as well, and Pelias murdered their infant son Promachus.[1078]
Alternatively, he survived until Jason and his new wife, Medea, came back to Iolcus. She slit Aeson's throat, then put his corpse in a pot and Aeson came to life as a young man. She then told Pelias' daughters she would do the same for their father. They slit his throat and Medea refused to raise him, so Pelias stayed dead.[1079]
Pelias sends forth Jason, in an 1879 illustration from Stories from the Greek Tragedians by Alfred Church.
Pelias (Ancient Greek: Πελίας) was king of Iolcus in Greek mythology, the son of Tyro and Poseidon. His wife is recorded as either Anaxibia, daughter of Bias, or Phylomache, daughter of Amphion. He was the father of Acastus, Pisidice, Alcestis, Pelopia, Hippothoe, Amphinome, Evadne, Asteropeia, and Antinoe.[1080]
Tyro was married to Cretheus (with whom she had three sons, Aeson, Pherês, and Amythaon) but loved Enipeus, a river god. She pursued Enipeus, who refused her advances. One day, Poseidon, filled with lust for Tyro, disguised himself as Enipeus and from their union was born Pelias and Neleus, twin boys. Tyro exposed her sons on a mountain to die, but they were found by a herdsman who raised them as his own, as one story goes, or they were raised by a maid. When they reached adulthood, Pelias and Neleus found Tyro and killed their stepmother, Sidero, for having mistreated her. Sidero hid in a temple to Hera but Pelias killed her anyway, causing Hera's undying hatred of Pelias. Pelias was power-hungry and he wished to gain dominion over all of Thessaly. To this end, he banished Neleus and Pherês, and locked Aeson in the dungeons in Iolcus (by the modern city of Volos). While in the dungeons, Aeson married and had several children, most famously, Jason. Aeson sent Jason away from Iolcus in fear that Pelias would kill him as an heir to the throne. Jason grew in the care of Chiron the centaur, on Mount Pelium, to be educated while Pelias, paranoid that he would be overthrown, was warned by an oracle to beware a man wearing one sandal.[1081]
Many years later, Pelias was holding the Olympics and offered a sacrifice by the sea in honor of Poseidon. Jason, who was summoned with many others to take part in the sacrifice, lost one of his sandals in the flooded river Anaurus while rushing to Iolcus. In Virgil's Aeneid, Hera had disguised herself as an old woman, whom Jason was helping across the river when he lost his sandal. When Jason entered Iolcus, he was announced as a man wearing one sandal. Paranoid, Pelias asked Jason what he would do if confronted with the man who would be his downfall. Jason responded that he would send that man after the Golden Fleece. Pelias took Jason's advice and sent him to retrieve the Golden Fleece. It would be found at Colchis, in a grove sacred to Ares, the god of war. Though the Golden Fleece simply hung on an oak tree, this was a seemingly impossible task, as an ever-watchful dragon guarded it.[1082]
Jason made preparations by commanding the shipwright Argus to build a ship large enough for fifty men, which he would eventually call the Argo. These heroes who would join his quest were known as the Argonauts. Upon their arrival Jason requested the Golden Fleece from the King of Colchis, Aeëtes. Aeëtes demanded that Jason must first yoke a pair of fire-breathing bulls to a plough and sew the dragon’s mouth shut. Medea, daughter of Aeëtes, fell in love with Jason, and being endowed with magical powers, aided him in his completion of the difficult task. She cast a spell to put the dragon to sleep, enabling Jason to obtain the Golden Fleece from the oak tree. Jason, Medea, and the Argonauts fled Colchis and began their return journey to Thessaly.[1083]
During Jason's absence, Pelias thought the Argo had sunk, and this was what he told Aeson and Promachus, who committed suicide by drinking poison. However, it is unknown but possible that the two were both killed directly by Pelias. When Jason and Medea returned, Pelias still refused to give up his throne. Medea conspired to have Pelias' own daughters (Peliades) kill him. She told them she could turn an old ram into a young ram by cutting up the old ram and boiling it. During the demonstration, a live, young ram jumped out of the pot. Excited, the girls cut their father into pieces and threw them in a pot, in the expectation that he would emerge rejuvenated. Pelias, of course, did not survive. As he was now an accessory to a terrible crime, Jason was still not made king. Pelias' son Acastus later drove Jason and Medea to Corinth and so reclaimed the kingdom. An alternate telling of the story has Medea slitting the throat of Jason's father Aeson, who she then really does revive as a much younger man; Pelias' daughters then slit their father's throat after she promises to do the same for him, and she merely breaks her word and leaves him dead.
In Greek mythology, Medus was the son of Medea. His father is generally agreed to be Aegeas, although Hesiod states that Jason fathered him and Cheiron raised him. Medus was driven from Athens to Colchis with his mother. Medea's father Aeetes was the former king of Colchis, and Aeetes's brother Perses ruled after his death; by some accounts Aeetes was murdered by Perses. Perses imprisoned Medus to protect his throne from any potential claimants. To free him, Medea impersonated a priestess and demanded he be given to her for sacrifice to appease the gods, as a plague was at the time being visited upon Colchis. Perses agreed, and was subsequently killed by the sacrificial blade in the hands of either Medus or his mother. Medus thus came to rule, and when he conquered a neighboring land it was named Media in honor of either Medus or Medea.
Chiron and Achilles in a fresco from Herculaneum (Museo Archeologico Nazionale, Naples).
In Greek mythology, Chiron /ˈkrən/ (also Cheiron or Kheiron; Χείρων "hand"[1084]) was held to be the superlative centaur among his brethren.
History
Like the satyrs, centaurs were notorious for being wild and lusty, overly indulgent drinkers and carousers, given to violence when intoxicated, and generally uncultured delinquents. Chiron, by contrast, was intelligent, civilized and kind, but he was not related directly to the other centaurs.[1085] He was known for his knowledge and skill with medicine. According to an archaic myth[1086] he was sired by Cronus when he had taken the form of a horse[1087] and impregnated the nymph Philyra.[1088] Chiron's lineage was different from other centaurs, who were born of sun and raincloud, rendered by Greeks of the Classic period as from the union of the king Ixion, consigned to a fiery wheel, and Nephele ("cloud"), which in the Olympian telling Zeus invented to look like Hera. Myths in the Olympian tradition attributed Chiron's uniquely peaceful character and intelligence to teaching by Apollo and Artemis in his younger days.
Amphora suggested to be Achilles riding Chiron. British Museum ref 틀:British-Museum-db.
Chiron frequented Mount Pelion; there he married the nymph Chariclo who bore him three daughters, Hippe (also known as Melanippe (also the name of her daughter), the "Black Mare" or Euippe, "truly a mare"), Endeis, and Ocyrhoe, and one son Carystus.
A great healer, astrologer, and respected oracle, Chiron was said to be the first among centaurs and highly revered as a teacher and tutor. Among his pupils were many culture heroes: Asclepius, Aristaeus, Ajax, Aeneas, Actaeon, Caeneus, Theseus, Achilles, Jason, Peleus, Telamon, Perseus, sometimes Heracles, Oileus, Phoenix, and in one Byzantine tradition, even Dionysus: according to Ptolemaeus Chennus of Alexandria, "Dionysius was loved by Chiron, from whom he learned chants and dances, the bacchic rites and initiations."[1089]
Death
A lekythos depicting Chiron and Achilles
His nobility is further reflected in the story of his death, as Prometheus sacrificed his life, allowing mankind to obtain the use of fire. Being the son of Cronus, a Titan, he was immortal and so could not die. So it was left to Heracles to arrange a bargain with Zeus to exchange Chiron's immortality for the life of Prometheus, who had been chained to a rock and left to die for his transgressions.[1090] Chiron had been poisoned with an arrow belonging to Heracles that had been treated with the blood of the Hydra, or, in other versions, poison that Chiron had given to the hero when he had been under the honorable centaur’s tutelage. According to a Scholium on Theocritus,[1091] this had taken place during the visit of Heracles to the cave of Pholus on Mount Pelion in Thessaly when he visited his friend during his fourth labour in defeating the Erymanthian Boar. While they were at supper, Heracles asked for some wine to accompany his meal. Pholus, who ate his food raw, was taken aback. He had been given a vessel of sacred wine by Dionysus sometime earlier, to be kept in trust for the rest of the centaurs until the right time for its opening. At Heracles' prompting, Pholus was forced to produce the vessel of sacred wine. The hero, gasping for wine, grabbed it from him and forced it open. Thereupon the vapours of the sacred wine wafted out of the cave and intoxicated the wild centaurs, led by Nessus, who had gathered outside. They attacked the cave with stones and fir trees. Heracles was forced to shoot many arrows (poisoned with the blood of the Hydra) to drive them back. During this assault, Chiron was hit in the thigh by one of the poisoned arrows. After the centaurs had fled, Pholus emerged from the cave to observe the destruction. Being of a philosophical frame of mind, he pulled one of the arrows from the body of a dead centaur and wondered how such a little thing as an arrow could have caused so much death and destruction. In that instant, he let slip the arrow from his hand and it dropped and hit him in the hoof, killing him instantly. This, however, is open to controversy, because Pholus shared the "civilized centaur" form with Chiron in some art images, and thus would have been immortal.
Ironically, Chiron, the master of the healing arts, could not heal himself, so he willingly gave up his immortality. He was honoured with a place in the sky, identified by the Greeks as the constellation Centaurus.
Chiron saved the life of Peleus when Acastus tried to kill him by taking his sword and leaving him out in the woods to be slaughtered by the centaurs. Chiron retrieved the sword for Peleus. Some sources speculate that Chiron was originally a Thessalian god, later subsumed into the Greek pantheon as a centaur.[출처 필요]
Ovid relates[1092] another version of Chiron's death. In this version both Chiron and his student (see below) Achilles are in the cave on Mt. Pelion with Hercules. When Chiron admires the weapons of the mighty hero, Achilles is tempted to touch them making one of the arrows fall and strike the left foot of the Centaur. Achilles cries, as he would for his father, as Chiron leaves for the skies.
Students
The Education of Achilles, by Eugène Delacroix.
Among the students of Chiron are:
  • Achilles - When Achilles' mother Thetis left home and returned to the Nereids, Peleus brought his son Achilles to Chiron, who received him as a disciple, and fed him on the innards of lions and wild swine, and the marrow of she-wolves.
  • Actaeon - Actaeon, who was bred by Chiron to be a hunter, is famous for his terrible death for he in the shape of a deer was devoured by his own dogs. The dogs, ignorant of what they had done, came to the cave of Chiron seeking their master, and the Centaur fashioned an image of Actaeon in order to soothe their grief.
  • Aristaeus - The Muses were, according to some, those who taught Aristaeus the arts of healing and of prophecy. Aristaeus discovered honey and the olive. After the death of his son Actaeon he migrated to Sardinia.
  • Asclepius - The great healing power of Asclepius is based on Chiron's teaching. Artemis killed Asclepius' mother Coronis, on Apollo's orders, while still pregnant but snatched the child from the pyre, bringing him to Chiron who reared him and taught him the arts of healing and hunting.
  • Jason - In an early tradition,[1093] Aeson gave his son Jason to the Centaur Chiron[1094] to rear at the time when he was deposed by King Pelias. Jason is the captain of the Argonauts.
  • Medus - Medus, who some call Polyxenus and others Medeus, is the man after whom the country Media was called. He was the son of Medea by Aegeus.[1095] Med[e]us died in a military campaign against the Indians.
  • Patroclus - Patroclus' father left him in Chiron's cave, to study, side by side with Achilles, the chords of the harp, and learn to hurl spears and mount and ride upon the back of genial Chiron.
  • Peleus - Peleus, father of Achilles, was once rescued by Chiron: Acastus, son of Pelias, purified Peleus for having killed (undesignedly) his father-in-law Eurytion. However, Acastus' wife, Astydameia, fell in love with Peleus, and as he refused her she intrigued against him, telling Acastus that Peleus had attempted to rape her. Acastus would not kill the man he had purified, but took him to hunt on Mount Pelion. When Peleus had fallen asleep, Acastus deserted him, hiding his sword. On arising and looking for his sword, Peleus was caught by the centaurs and would have perished, if he had not been saved by Chiron, who also restored him his sword after having sought and found it. Chiron arranged the marriage of Peleus with Thetis,[1096] bringing Achilles up for her. He also told Peleus how to conquer the Nereid Thetis who, changing her form, could prevent him from catching her. In other legends, it was Proteus who helped Peleus. When Peleus married Thetis, he received from Chiron an ashen spear, which Achilles took to the war at Troy. This spear is the same with which Achilles healed Telephus by scraping off the rust.
The Precepts of Chiron
The Education of Achilles by Donato Creti, 1714 (Musei Civici d'Arte Antica, Bologna)
A didactic poem, Precepts of Chiron, part of the traditional education of Achilles, was considered to be among Hesiod's works by some of the later Greeks, for example, the Romanized Greek traveller of the 2nd century CE, Pausanias,[1097] who noted a list of Hesiod's works that were shown to him, engraved on an ancient and worn leaden tablet, by the tenders of the shrine at Helicon in Boeotia. But another, quite different tradition was upheld of Hesiod's works, Pausanias notes, which included the Precepts of Chiron. Apparently it was among works from Acharnae written in heroic hexameters and attached to the famous name of Hesiod, for Pausanias adds "Those who hold this view also say that Hesiod was taught soothsaying by the Acharnians." Though it has been lost, fragments in heroic hexameters that survive in quotations are considered to belong to it.[1098] The common thread in the fragments, which may reflect in some degree the Acharnian image of Chiron and his teaching, is that it is expository rather than narrative, and suggests that, rather than recounting the inspiring events of archaic times as men like Nestor[1099] or Glaucus[1100] might do, Chiron taught the primeval ways of mankind, the gods and nature, beginning with the caution "First, whenever you come to your house, offer good sacrifices to the eternal gods". Chiron in the Precepts considered that no child should have a literary education until he had reached the age of seven.[1101] A fragment associated with the Precepts concerns the span of life of the nymphs, in the form of an ancient number puzzle:

A chattering crow lives out nine generations of aged men, but a stag's life is four times a crow's, and a raven's life makes three stags old, while the phoenix outlives nine ravens, but we, the rich-haired Nymphs, daughters of Zeus the aegis-holder, outlive ten phoenixes."[1102]

In human terms, Chiron advises, "Decide no suit, until you have heard both sides speak".
The Alexandrian critic Aristophanes of Byzantium (late 3rd-early 2nd century BCE) was the first to deny that the Precepts of Chiron was the work of Hesiod.[1103]
Philyra (Greek Φιλύρα "linden-tree") is the name of three distinct characters in Greek mythology.
Oceanid
Philyra was an Oceanid, a daughter of Oceanus and Tethys, the second oldest Oceanid according to Callimachus.[1104] Chiron was her son by Cronus,[1105][1106] who chased her and consorted with her in the shape of a stallion, hence the half-human, half-equine shape of their offspring;[1107][1108] this was said to have taken place on Mount Pelion.[1109] When she gave birth to her son, she was so disgusted by how he looked that she abandoned him at birth, and implored the gods to transform her into anything other than anthrpomorphic as she could not bear the shame of having had such a monstrous child; the gods changed her into a linden tree.[1110][1111] Yet in some versions Philyra and Chariclo, the wife of Chiron, nursed the young Achilles;[1112][1113] Chiron's dwelling on Pelion where his disciples were reared was known as "Philyra's cave".[1114][1115][1116] Chiron was often referred to by the matronymic Philyrides or the like.[1117][1118][1119][1120][1121]
Two other sons of Cronos and Philyra may have been Dolops[1122] and Aphrus, the ancestor and eponym of the Aphroi, i. e. the native Africans.[1123]
Wife of Nauplius
Another Philyra was married to Nauplius and had with him three sons, Palamedes, Oeax and Nausimedon. She was also known as Clymene or Hesione.[1124][1125]
Daughter of Asopus
Philyra or Phillyra was a daughter of the river Asopus, and the mother of Hypseus by Peneius.[1126] The same source points out that elsewhere Creusa is given instead of her.

아이아코스와 프사마테의 자녀: 포코스 편집

[1003] But of the daughters of Nereus (네레우스: 바다의 노인, 물과 바다의 남신, 폰토스와 가이아의 아들), the Old man of the Sea, Psamathe (프사메테, 네레이드, 모래여인) the fair goddess, was loved by Aeacus (아이아코스: 섬 나라 아이기나의 전설적인 왕, 제우스와 님프 이이기나의 아들, 미노스· 라다만티스와 함께 하데스의 재판관) through golden Aphrodite and bare

  1. Phocus (포코스: 아이아코스와 프사마테의 아들).
Psamathe (Greek: Ψάμαθη, from ψάμαθος "sand of the sea-shore") was a Nereid in Greek mythology, i.e., one of the fifty daughters of Nereus and Doris. The goddess of sand beaches, Psamathe was the wife of Proteus[1127] and the mother of Phocus by Aeacus.[1128]
This was also the name of the mortal mother of Linus by Apollo. This second Psamathe was the daughter of Crotopus, king of Argos, who, fearing her father, gave her infant son Linus to shepherds to be raised; after reaching adulthood, he was torn apart by the shepherd's dogs, and Psamathe was killed by her father, who would not believe that she had had intercourse with a god rather than a mortal. Apollo avenged her murder by sending a child-killing plague to Argos, which would not cease until the Argives, at the god's command, paid honors to Psamathe and Linus.[1129] In an alternate version, the baby Linus was torn apart by the king's sheepdogs upon being exposed and Apollo sent Poene, the personification of punishment, upon the city. Poene would steal children from their mothers until Coroebus killed her.[1130]
Some translations of Ovid have the name as Psamanthe.[1131]
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Aeacus (also spelled Eacus, Αἰακός) was a mythological king of the island of Aegina in the Saronic Gulf.
He was son of Zeus and Aegina, a daughter of the river-god Asopus.[1132] He was born on the island of Oenone or Oenopia, to which Aegina had been carried by Zeus to secure her from the anger of her parents, and whence this island was afterwards called Aegina.[1133][1134][1135][1136][1137] According to some accounts Aeacus was a son of Zeus and Europa. Some traditions related that at the time when Aeacus was born, Aegina was not yet inhabited, and that Zeus changed the ants (μύρμηκες) of the island into men (Myrmidons) over whom Aeacus ruled, or that he made men grow up out of the earth.[1133][1138][1139]Ovid, on the other hand, supposes that the island was not uninhabited at the time of the birth of Aeacus, and states that, in the reign of Aeacus, Hera, jealous of Aegina, ravaged the island bearing the name of the latter by sending a plague or a fearful dragon into it, by which nearly all its inhabitants were carried off, and that Zeus restored the population by changing the ants into men.[1140][1141][1142]
Aeacus and Telamon by Jean-Michel Moreau le Jeune.
These legends seem to be a mythical account of the colonization of Aegina, which seems to have been originally inhabited by Pelasgians, and afterwards received colonists from Phthiotis, the seat of the Myrmidons, and from Phlius on the Asopus. Aeacus while he reigned in Aegina was renowned in all Greece for his justice and piety, and was frequently called upon to settle disputes not only among men, but even among the gods themselves.[1143][1144] He was such a favourite with the latter, that, when Greece was visited by a drought in consequence of a murder which had been committed, the oracle of Delphi declared that the calamity would not cease unless Aeacus prayed to the gods that it might.[1133][1145] Aeacus prayed, and it ceased in consequence. Aeacus himself showed his gratitude by erecting a temple to Zeus Panhellenius on mount Panhellenion,[1146] and the Aeginetans afterwards built a sanctuary in their island called Aeaceum, which was a square place enclosed by walls of white marble. Aeacus was believed in later times to be buried under the altar in this sacred enclosure.[1147]
A legend preserved in Pindar relates that Apollo and Poseidon took Aeacus as their assistant in building the walls of Troy.[1148] When the work was completed, three dragons rushed against the wall, and while the two of them which attacked those parts of the wall built by the gods fell down dead, the third forced its way into the city through the part built by Aeacus. Hereupon Apollo prophesied that Troy would fall through the hands of Aeacus's descendants, the Aeacidae.
Aeacus was also believed by the Aeginetans to have surrounded their island with high cliffs to protect it against pirates.[1149] Several other incidents connected with the story of Aeacus are mentioned by Ovid.[1150] By Endeïs Aeacus had two sons, Telamon (father of Ajax and Teucer) and Peleus (father of Achilles), and by Psamathe a son, Phocus, whom he preferred to the two others, both of whom contrived to kill Phocus during a contest, and then fled from their native island.
After his death, Aeacus became (along with the Cretan brothers Rhadamanthus and Minos) one of the three judges in Hades,[1151][1152] and according to Plato especially for the shades of Europeans.[1153][1154] In works of art he was represented bearing a sceptre and the keys of Hades.[1133][1155] Aeacus had sanctuaries both at Athens and in Aegina,[1147][1156][1157] and the Aeginetans regarded him as the tutelary deity of their island.[1158]
In The Frogs (405 BC) by Aristophanes, Dionysus descends to Hades and announces himself as Heracles. Aeacus laments Heracles's theft of Cerberus and sentences Dionysus to Acheron and torment by hounds of Cocytus, Echidna, the Tartesian eel, and Tithrasian Gorgons.
Alexander the Great traced his ancestry (through his mother) to Aeacus.
In Greek mythology, Phocus (Φῶκος) was the name of the eponymous hero of Phocis.[1159] Ancient sources relate of more than one figure of this name, and of these at least two are explicitly said to have had Phocis named after them. A scholiast on the Iliad distinguishes between two possible eponyms: Phocus the son of Aeacus and Psamathe, and Phocus the son of Poseidon and Pronoe.[1160]
Phocus, son of Aeacus
Phocus of Aegina was the so2580n of Aeacus and Psamathe. His mother, the Nereid goddess of sand beaches, transformed herself into a seal when she was ambushed by Aeacus, and was raped as a seal; conceived in the rape, Phocus' name means "seal".[1058] According to Pindar, Psamathe gave birth to Phocus on the seashore.[1161] By Asteria or Asterodia, Phocus had twin sons, Crisus and Panopeus.[1162]
Aeacus favored Phocus over Peleus and Telamon, his two sons with Endeïs. The Bibliotheca characterizes Phocus as a strong athlete, whose athletic ability caused his half-brothers to grow jealous. Their jealousy drove them to murder him during sport practice; Telamon, the stronger half-brother, threw a discus at Phocus' head, killing him. The brothers hid the corpse in a thicket, but Aeacus discovered the body and punished Peleus and Telamon by exiling them from Aegina. Telamon was sent to Salamis, where he became king after Cychreus, the reigning king, died without an heir, while Peleus went to Phthia, where he was purified by the Phthian King Eurythion.[1058]
However, the tradition varies with regards to the nature of Phocus' death. Other myths use the following as a means to describe Phocus' death:
  1. Telamon threw a quoit at his head.
  2. Telamon killed him with a spear while hunting.[1163]
  3. Peleus killed him with a stone during a contest in pentathlon to please Endeis, as Phocus was her husband's son by a different woman.[1164]
  4. Some authors simply mention that Peleus and Telamon killed Phocus out of envy, without giving any details.[1165]
  5. Other sources say that whichever brother was responsible, it was an accident.
John Tzetzes relates that Psamathe sent a wolf to avenge her son's death, but when the wolf began to devour Peleus' kine, Thetis changed it into stone.[1166]
According to Pausanias, Phocus visited the region that was later called Phocis shortly before his death, with the intent of settling there and gaining rule over the local inhabitants. During his stay there, he became friends with Iaseus: Pausanias describes a painting of Phocus giving his seal ring to Iaseus as a sign of friendship; the author notes that Phocus is portrayed as a youth while Iaseus looks older and has a beard.[1167] Elsewhere, Pausanias mentions that Phocus' sons Crisus and Panopaeus emigrated to Phocis.[1168]
The tomb of Phocus was shown at Aegina beside the shrine of Aeacus.[1164]

펠레오스와 테티스의 자녀: 아킬레우스 편집

And the silver-shod goddess Thetis (테티스, 네레이드, 아킬레우스의 어머니) was subject to Peleus (펠레우스: 아이기나의 왕 아이아코스의 아들, 텔라몬과 형제, 텔라몬과 함께 헤라클레스의 친구, 테티스와 결혼, 아킬레우스의 아버지) and brought forth

  1. lion-hearted Achilles (아킬레우스: 펠레우스와 테티스의 아들, 트로이 전쟁의 그리스 영웅), the destroyer of men.
Head of Thetis from an Attic red-figure pelike, c. 510–500 BC - Louvre.
The following article is about the Greek lesser sea goddess of late myths. Thetis should not be confused with Themis, the embodiment of the laws of nature, but see the sea-goddess Tethys. For other uses, see Thetis (disambiguation).
Silver-footed Thetis (Ancient Greek: Θέτις), disposer or "placer" (the one who places), is encountered in Greek mythology mostly as a sea nymph or known as the goddess of water, one of the fifty Nereids, daughters of the ancient sea god Nereus. [1169]
When described as a Nereid in Classical myths, Thetis was the daughter of Nereus and Doris,[1170] and a granddaughter of Tethys with whom she sometimes shares characteristics. Often she seems to lead the Nereids as they attend to her tasks. Sometimes she also is identified with Metis.
Some sources argue that she was one of the earliest of deities worshipped in Archaic Greece, the oral traditions and records of which are lost. Only one written record, a fragment, exists attesting to her worship and an early Alcman hymn exists that identifies Thetis as the creator of the universe. Worship of Thetis as the goddess is documented to have persisted in some regions by historical writers such as Pausanias.
In the Trojan War cycle of myth, the wedding of Thetis and the Greek hero Peleus is one of the precipitating events in the war, leading also to the birth of their child Achilles.
Marriage to Peleus and the Trojan War
Thetis changing into a lioness as she is attacked by Peleus, Attic red-figured kylix by Douris, c. 490 BC from Vulci, Etruria - Bibliothèque Nationale de France in Paris.
Zeus had received a prophecy that Thetis's son would become greater than his father, like Zeus had dethroned his father to lead the succeeding pantheon. In order to ensure a mortal father for her eventual offspring, Zeus and his brother Poseidon made arrangements for her to marry a human, Peleus, son of Aeacus, but she refused him.
Proteus, an early sea-god, advised Peleus to find the sea nymph when she was asleep and bind her tightly to keep her from escaping by changing forms. She did shift shapes, becoming flame, water, a raging lioness, and a serpent.[1171] Peleus held fast. Subdued, she then consented to marry him. Thetis is the mother of Achilles by Peleus, who became king of the Myrmidons.
According to classical mythology, the wedding of Thetis and Peleus was celebrated on Mount Pelion, outside the cave of Chiron, and attended by the deities: there they celebrated the marriage with feasting. Apollo played the lyre and the Muses sang, Pindar claimed. At the wedding Chiron gave Peleus an ashen spear that had been polished by Athene and had a blade forged by Hephaestus. Poseidon gave him the immortal horses, Balius and Xanthus. Eris, the goddess of discord, had not been invited, however. In spite, she threw a golden apple into the midst of the goddesses that was to be awarded only "to the fairest." In most interpretations, the award was made during the Judgement of Paris and eventually occasioned the Trojan War.
Thetis and attendants bring armor she had prepared for him to Achilles, an Attic black-figure hydria, c. 575–550 BC - Louvre.
In the later classical myths Thetis worked her magic on the baby Achilles by night, burning away his mortality in the hall fire and anointing the child with ambrosia during the day, Apollonius tells. When Peleus caught her searing the baby, he let out a cry.
"Thetis heard him, and catching up the child threw him screaming to the ground, and she like a breath of wind passed swiftly from the hall as a dream and leapt into the sea, exceeding angry, and thereafter returned never again."
In a variant of the myth, Thetis tried to make Achilles invulnerable by dipping him in the waters of the Styx (the river of Hades). However, the heel by which she held him was not touched by the Styx's waters, and failed to be protected. In the story of Achilles in the Trojan War in the Iliad, Homer does not mention this weakness of Achilles' heel. A similar myth of immortalizing a child in fire is connected to Demeter (compare the myth of Meleager). Some myths relate that because she had been interrupted by Peleus, Thetis had not made her son physically invulnerable. His heel, which she was about to burn away when her husband stopped her, had not been protected.
Peleus gave the boy to Chiron to raise. Prophecy said that the son of Thetis would have either a long but dull life, or a glorious but brief life. When the Trojan War broke out, Thetis was anxious and concealed Achilles, disguised as a girl, at the court of Lycomedes. When Odysseus found that one of the girls at court was not a girl, but Achilles, he dressed as a merchant and set up a table of vanity items and jewellery and called to the group. Only Achilles picked up the golden sword that lay to one side, and Odysseus quickly revealed him to be male. Seeing that she could no longer prevent her son from realizing his destiny, Thetis then had Hephaestus make a shield and armor.
When Achilles was killed by Paris, Thetis came from the sea with the Nereids to mourn him, and she collected his ashes in a golden urn, raised a monument to his memory, and instituted commemorative festivals.
Peleus consigns Achilles to Chiron's care, white-ground lekythos by the Edinburgh Painter, ca. 500 BC, (National Archaeological Museum of Athens)
In Greek mythology, Peleus (/ˈpɛlˌjs/; Πηλεύς, Pēleus) was a hero whose myth was already known to the hearers of Homer in the late 8th century BC.[1172] Peleus was the son of Aeacus, king of the island of Aegina,[1173] and Endeïs, the oread of Mount Pelion in Thessaly;[1174] he was the father of Achilles. He and his brother Telamon were friends of Heracles, serving in his expedition against the Amazons, his war against King Laomedon, and with him in the quest for the Golden Fleece. Though there were no further kings in Aegina, the kings of Epirus claimed descent from Peleus in the historic period.[1175]
Life myth
Peleus and his brother Telamon killed their half-brother Phocus, perhaps in a hunting accident and certainly in an unthinking moment,[1176] and fled Aegina to escape punishment. In Phthia, Peleus was purified by Eurytion and married Antigone, Eurytion's daughter, by whom he had a daughter, Polydora. Eurytion received the barest mention among the Argonauts (Peleus and Telamon were Argonauts themselves) "yet not together, nor from one place, for they dwelt far apart and distant from Aigina;"[1177] but Peleus accidentally killed Eurytion during the hunt for the Calydonian Boar and fled from Phthia.
Peleus was purified of the murder of Eurytion in Iolcus by Acastus. Astydameia, Acastus' wife, fell in love with Peleus but he scorned her. Bitter, she sent a messenger to Antigone to tell her that Peleus was to marry Acastus' daughter. As a result, Antigone hanged herself.
Astydameia then told Acastus that Peleus had tried to rape her. Acastus took Peleus on a hunting trip and hid his sword then abandoned him right before a group of centaurs attacked. Chiron, the wise centaur, or, according to another source, Hermes, returned Peleus' sword with magical powers and Peleus managed to escape.[1178] He pillaged Iolcus and dismembered Astydameia, then marched his army between the rended limbs. Acastus and Astydamia were dead and the kingdom fell to Jason's son, Thessalus.
Marriage to Thetis
Peleus makes off with his prize bride Thetis, who has vainly assumed animal forms to escape him: Boeotian black-figure dish, ca. 500 BC–475 BC
After Antigone's death, Peleus married the sea-nymph Thetis. He was able to win her with the aid of Proteus, who told Peleus how to overcome Thetis' ability to change her form.[1179] Their wedding feast was attended by many of the Olympian gods. As a wedding present, Poseidon gave Peleus two immortal horses: Balius and Xanthus. During the feast, Eris produced the Apple of Discord, which started the quarrel that led to the Judgement of Paris and eventually to the Trojan War. The marriage of Peleus and Thetis produced seven sons, six of whom died in infancy. The only surviving son was Achilles.
Peleus' son Achilles
Thetis attempted to render her son Achilles invulnerable. In a familiar version, she dipped him in the River Styx, holding him by one heel, which remained vulnerable. In an early and less popular version of the story, Thetis anointed the boy in ambrosia and put him on top of a fire to burn away the mortal parts of his body. She was interrupted by Peleus and she abandoned both father and son in a rage, leaving his heel vulnerable. A nearly identical story is told by Plutarch, in his On Isis and Osiris, of the goddess Isis burning away the mortality of Prince Maneros of Byblos, son of Queen Astarte, and being likewise interrupted before completing the process.
Peleus gave Achilles to the centaur Chiron, to raise on Mt. Pelion, which took its name from Peleus.
In the Iliad, Achilles uses Peleus' immortal horses and also wields his father's spear.
Achilles and the Nereid Cymothoe: Attic red-figure kantharos from Volci (Cabinet des Médailles, Bibliothèque nationale, Paris)
In Greek mythology, Achilles (Ἀχιλλεύς, Akhilleus, 발음 [akʰillěws]) was a Greek hero of the Trojan War and the central character and greatest warrior of Homer's Iliad. Achilles was said to be a demigod; his mother was the nymph Thetis, and his father, Peleus, was the king of the Myrmidons.
Achilles’ most notable feat during the Trojan War was the slaying of the Trojan hero Hector outside the gates of Troy. Although the death of Achilles is not presented in the Iliad, other sources concur that he was killed near the end of the Trojan War by Paris, who shot him in the heel with an arrow. Later legends (beginning with a poem by Statius in the 1st century AD) state that Achilles was invulnerable in all of his body except for his heel. Because of his death from a small wound in the heel, the term Achilles' heel has come to mean a person's point of weakness.
Birth
Thetis Dipping the Infant Achilles into the River Styx (ca. 1625), Peter Paul Rubens
Achilles was the son of the nymph Thetis and Peleus, the king of the Myrmidons. Zeus and Poseidon had been rivals for the hand of Thetis until Prometheus, the fore-thinker, warned Zeus of a prophecy that Thetis would bear a son greater than his father. For this reason, the two gods withdrew their pursuit, and had her wed Peleus.[1180]
As with most mythology, there is a tale which offers an alternative version of these events: in Argonautica (iv.760) Zeus' sister and wife Hera alludes to Thetis' chaste resistance to the advances of Zeus, that Thetis was so loyal to Hera's marriage bond that she coolly rejected him. Thetis, although a daughter of the sea-god Nereus, was also brought up by Hera, further explaining her resistance to the advances of Zeus.
The Education of Achilles (ca. 1772), by James Barry
According to the Achilleid, written by Statius in the 1st century AD, and to no surviving previous sources, when Achilles was born Thetis tried to make him immortal, by dipping him in the river Styx. However, he was left vulnerable at the part of the body by which she held him, his heel[1181] (see Achilles heel, Achilles' tendon). It is not clear if this version of events was known earlier. In another version of this story, Thetis anointed the boy in ambrosia and put him on top of a fire, to burn away the mortal parts of his body. She was interrupted by Peleus and abandoned both father and son in a rage.[1182]
However, none of the sources before Statius makes any reference to this general invulnerability. To the contrary, in the Iliad Homer mentions Achilles being wounded: in Book 21 the Paeonian hero Asteropaeus, son of Pelagon, challenged Achilles by the river Scamander. He cast two spears at once, one grazed Achilles' elbow, "drawing a spurt of blood".
Also, in the fragmentary poems of the Epic Cycle in which we can find description of the hero's death, Cypria (unknown author), Aithiopis by Arctinus of Miletus, Little Iliad by Lesche of Mytilene, Iliou persis by Arctinus of Miletus, there is no trace of any reference to his general invulnerability or his famous weakness (heel); in the later vase paintings presenting Achilles' death, the arrow (or in many cases, arrows) hit his body.
Peleus entrusted Achilles to Chiron the Centaur, on Mt. Pelion, to be reared.[1183]
Achilles in the Trojan War
The Rage of Achilles, by Giovanni Battista Tiepolo
The first two lines of the Iliad read:
μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος
οὐλομένην, ἣ μυρί' Ἀχαιοῖς ἄλγε' ἔθηκεν,
Sing, Goddess, of the rage of Peleus' son Achilles,
the accursed rage that brought great suffering to the Achaeans.
Achilles' consuming rage is at times wavering, but at other times he cannot be cooled. The humanization of Achilles by the events of the war is an important theme of the narrative.
According to the Iliad, Achilles arrived at Troy with 50 ships, each carrying 50 Myrmidons (Book 2). He appointed five leaders (each leader commanding 500 Myrmidons): Menesthius, Eudorus, Peisander, Phoenix and Alcimedon (Book 16).
Telephus
When the Greeks left for the Trojan War, they accidentally stopped in Mysia, ruled by King Telephus. In the resulting battle, Achilles gave Telephus a wound that would not heal; Telephus consulted an oracle, who stated that "he that wounded shall heal". Guided by the oracle, he arrived at Argos, where Achilles healed him in order that he might become their guide for the voyage to Troy. [출처 필요]
According to other reports in Euripides' lost play about Telephus, he went to Aulis pretending to be a beggar and asked Achilles to heal his wound. Achilles refused, claiming to have no medical knowledge. Alternatively, Telephus held Orestes for ransom, the ransom being Achilles' aid in healing the wound. Odysseus reasoned that the spear had inflicted the wound; therefore, the spear must be able to heal it. Pieces of the spear were scraped off onto the wound and Telephus was healed. [출처 필요]
Troilus
According to the Cypria (the part of the Epic Cycle that tells the events of the Trojan War before Achilles' Wrath), when the Achaeans desired to return home, they were restrained by Achilles, who afterwards attacked the cattle of Aeneas, sacked neighboring cities and killed Troilus.[1184]
According to Dares Phrygius' Account of the Destruction of Troy,[1185] the Latin summary through which the story of Achilles was transmitted to medieval Europe, Troilus was a young Trojan prince, the youngest of King Priam's (or sometimes Apollo) and Hecuba's five legitimate sons. Despite his youth, he was one of the main Trojan war leaders. Prophecies linked Troilus' fate to that of Troy and so he was ambushed in an attempt to capture him. Yet Achilles, struck by the beauty of both Troilus and his sister Polyxena, and overcome with lust, directed his sexual attentions on the youth – who refusing to yield found instead himself decapitated upon an altar-omphalos of Apollo. Later versions of the story suggested Troilus was accidentally killed by Achilles in an over-ardent lovers' embrace. In this version of the myth, Achilles' death therefore came in retribution for this sacrilege.[1186] Ancient writers treated Troilus as the epitome of a dead child mourned by his parents. Had Troilus lived to adulthood, the First Vatican Mythographer claimed Troy would have been invincible.
Achilles in the Iliad
Achilles sacrificing to Zeus, from the Ambrosian Iliad, a 5th-century illuminated manuscript
Homer's Iliad is the most famous narrative of Achilles' deeds in the Trojan War. Achilles' wrath is the central theme of the book. The Homeric epic only covers a few weeks of the war, and does not narrate Achilles' death. It begins with Achilles' withdrawal from battle after he is dishonored by Agamemnon, the commander of the Achaean forces. Agamemnon had taken a woman named Chryseis as his slave. Her father Chryses, a priest of Apollo, begged Agamemnon to return her to him. Agamemnon refused and Apollo sent a plague amongst the Greeks. The prophet Calchas correctly determined the source of the troubles but would not speak unless Achilles vowed to protect him. Achilles did so and Calchas declared Chryseis must be returned to her father. Agamemnon consented, but then commanded that Achilles' battle prize Briseis be brought to replace Chryseis. Angry at the dishonor of having his plunder and glory taken away (and as he says later, because he loved Briseis),[1187] with the urging of his mother Thetis, Achilles refused to fight or lead his troops alongside the other Greek forces. At this same time, burning with rage over Agamemnon's theft, Achilles prayed to Thetis to convince Zeus to help the Trojans gain ground in the war, so that he may regain his honor.
As the battle turned against the Greeks, thanks to the influence of Zeus, Nestor declared that the Trojans were winning because Agamemnon had angered Achilles, and urged the king to appease the warrior. Agamemnon agreed and sent Odysseus and two other chieftains, Ajax and Phoenix, to Achilles with the offer of the return of Briseis and other gifts. Achilles rejected all Agamemnon offered him, and simply urged the Greeks to sail home as he was planning to do.
The Trojans, led by Hector, subsequently pushed the Greek army back toward the beaches and assaulted the Greek ships. With the Greek forces on the verge of absolute destruction, Patroclus led the Myrmidons into battle wearing Achilles' armor, though Achilles remained at his camp. Patroclus succeeded in pushing the Trojans back from the beaches, but was killed by Hector before he could lead a proper assault on the city of Troy.
Triumphant Achilles dragging Hector's lifeless body in front of the Gates of Troy (from a panoramic fresco on the upper level of the main hall of the Achilleion).
After receiving the news of the death of Patroclus from Antilochus, the son of Nestor, Achilles grieved over his beloved companion's death and held many funeral games in his honor. His mother Thetis came to comfort the distraught Achilles. She persuaded Hephaestus to make a new armor for him, in place of the armor that Patroclus had been wearing which was taken by Hector. The new armor included the Shield of Achilles, described in great detail by the poet.
Enraged over the death of Patroclus, Achilles ended his refusal to fight and took the field killing many men in his rage but always seeking out Hector. Achilles even engaged in battle with the river god Scamander who became angry that Achilles was choking his waters with all the men he killed. The god tried to drown Achilles but was stopped by Hera and Hephaestus. Zeus himself took note of Achilles' rage and sent the gods to restrain him so that he would not go on to sack Troy itself, seeming to show that the unhindered rage of Achilles could defy fate itself as Troy was not meant to be destroyed yet. Finally, Achilles found his prey. Achilles chased Hector around the wall of Troy three times before Athena, in the form of Hector's favorite and dearest brother, Deiphobus, persuaded Hector to stop running and fight Achilles face to face. After Hector realized the trick, he knew the battle was inevitable. Wanting to go down fighting, he charged at Achilles with his only weapon, his sword, but missed. Accepting his fate, Hector begged Achilles, not to spare his life, but to treat his body with respect after killing him. Achilles told Hector it was hopeless to expect that of him, declaring that "my rage, my fury would drive me now to hack your flesh away and eat you raw – such agonies you have caused me".[1188] Achilles then got his vengeance.
With the assistance of the god Hermes, Hector's father, Priam, went to Achilles' tent to plead with Achilles to permit him to perform for Hector his funeral rites. Achilles relented and promised a truce for the duration of Hector's funeral. The final passage in the Iliad is Hector's funeral, after which the doom of Troy was just a matter of time.
Penthesilea
Achilles, after his temporary truce with Priam, fought and killed the Amazonian warrior queen Penthesilea, but later grieved over her death. At first, he was so distracted by her beauty, he did not fight as intensely as usual. Once he realized that his distraction was endangering his life, he refocused and killed her. As he grieved over the death of such a rare beauty, a notorious Greek jeerer by the name of Thersites laughed and mocked the great Achilles.
Memnon, and the fall of Achilles
Achilles dying in the gardens of the Achilleion in Corfu
Following the death of Patroclus, Achilles' closest companion was Nestor's son Antilochus. When Memnon, king of Ethiopia slew Antilochus, Achilles once more obtained revenge on the battlefield, killing Memnon. The fight between Achilles and Memnon over Antilochus echoes that of Achilles and Hector over Patroclus, except that Memnon (unlike Hector) was also the son of a goddess.
Many Homeric scholars argued that episode inspired many details in the Iliad's description of the death of Patroclus and Achilles' reaction to it. The episode then formed the basis of the cyclic epic Aethiopis, which was composed after the Iliad, possibly in the 7th century B.C. The Aethiopis is now lost, except for scattered fragments quoted by later authors.

The death of Achilles, as predicted by Hector with his dying breath, was brought about by Paris with an arrow (to the heel according to Statius). In some versions, the god Apollo guided Paris' arrow. Some retellings also state that Achilles was scaling the gates of Troy and was hit with a poisoned arrow.
Ajax carries off the body of Achilles: Attic black-figure lekythos, ca. 510 BC, from Sicily (Staatliche Antikensammlungen, Munich)
All of these versions deny Paris any sort of valor, owing to the common conception that Paris was a coward and not the man his brother Hector was, and Achilles remained undefeated on the battlefield. His bones were mingled with those of Patroclus, and funeral games were held. He was represented in the Aethiopis as living after his death in the island of Leuke at the mouth of the river Danube.
Another version of Achilles' death is that he fell deeply in love with one of the Trojan princesses, Polyxena. Achilles asks Priam for Polyxena's hand in marriage. Priam is willing because it would mean the end of the war and an alliance with the world's greatest warrior. But while Priam is overseeing the private marriage of Polyxena and Achilles, Paris, who would have to give up Helen if Achilles married his sister, hides in the bushes and shoots Achilles with a divine arrow, killing him.
Achilles was cremated and his ashes buried in the same urn as those of Patroclus.[1189]
Paris was later killed by Philoctetes using the enormous bow of Heracles.
Fate of Achilles' armor
Achilles' armor was the object of a feud between Odysseus and Telamonian Ajax (Ajax the greater). They competed for it by giving speeches on why they were the bravest after Achilles to their Trojan prisoners, who after considering both men came to a consensus in favor of Odysseus. Furious, Ajax cursed Odysseus, which earned the ire of Athena. Athena temporarily made Ajax so mad with grief and anguish that he began killing sheep, thinking them his comrades. After a while, when Athena lifted his madness and Ajax realized that he had actually been killing sheep, Ajax was left so ashamed that he committed suicide. Odysseus eventually gave the armor to Neoptolemus, the son of Achilles.
A relic claimed to be Achilles' bronze-headed spear was for centuries preserved in the temple of Athena on the acropolis of Phaselis, Lycia, a port on the Pamphylian Gulf. The city was visited in 333 BC by Alexander the Great, who envisioned himself as the new Achilles and carried the Iliad with him, but his court biographers do not mention the spear.[1190] But it was being shown in the time of Pausanias in the 2nd century AD.[1191]

안키세스와 아프로디테의 자녀: 아이네이아스 편집

[1008] And Cytherea (아프로디테: 미와 사랑의 여신, 비너스) with the beautiful crown was joined in sweet love with the hero Anchises (안키세스: 아프로디테의 연인, 다르나니아의 왕자, 아이네이아스의 아버지) and bare

  1. Aeneas (아이네이아스: 안키세스와 아프로디테의 아들, 트로이 전쟁시의 트로이의 영웅들 중 하나) on the peaks of Ida (이다 산: 터키의 남서쪽에 있는 산, 트로이 유적지로부터 남동쪽 20마일 지점에 위치) with its many wooded glens.
Aeneas Bearing Anchises from Troy, by Carle van Loo, 1729 (Louvre).
In Greek mythology, Anchises (/æŋˈksz/; 고대 그리스어: Ἀγχίσης, 발음 [aŋkʰi͜ísɛ͜ɛs]) was the son of Capys and Themiste (daughter of Ilus, who was son of Tros). He was the father of Aeneas[1194] and a prince from Dardania, a territory neighbouring Troy.
His major claim to fame in Greek mythology is that he was a mortal lover of the goddess Aphrodite (and in Roman mythology, the lover of Venus). One version is that Aphrodite pretended to be a Phrygian princess and seduced him for nearly two weeks of lovemaking. Anchises learned that his lover was a goddess only nine months later, when she revealed herself and presented him with the infant Aeneas. Aphrodite had warned him that if he boasted of the affair, he would be blasted by the thunderbolt of Zeus. He did and was scorched and/or crippled. One version has this happening after he bred his mares with the divine stallions owned by King Laomedon. The principal early narrative of Aphrodite's seduction of Anchises and the birth of Aeneas is the Homeric Hymn to Aphrodite. According to the Bibliotheca, Anchises and Aphrodite had another son, Lyrus, who died childless. He later had a mortal wife named Eriopis, according to the scholiasts, and he is credited with other children beside Aeneas and Lyrus. Homer, in the Iliad, mentions a daughter named Hippodameia, their eldest ("the darling of her father and mother"), who married her cousin Alcathous.
After the defeat of Troy in the Trojan War, the elderly Anchises was carried from the burning city by his son Aeneas, accompanied by Aeneas' wife Creusa, who died in the escape attempt, and small son Ascanius (the subject is depicted in several paintings, including a famous version by Federico Barocci in the Galleria Borghese in Rome). Anchises himself died and was buried in Sicily many years later. Aeneas later visited Hades and saw his father again in the Elysian Fields.
Homer's Iliad mentions another Anchises, a wealthy native of Sicyon in Greece and father of Echepolus.
See also
Aeneas flees burning Troy, Federico Barocci, 1598.
In Greco-Roman mythology, Aeneas (/ɪˈnəs/; Greek: Αἰνείας, Aineías, possibly derived from Greek αἰνή meaning "praise") was a Trojan hero, the son of the prince Anchises and the goddess Aphrodite. His father was the second cousin of King Priam of Troy, making Aeneas Priam's second cousin, once removed. He is a character in Greek mythology and is mentioned in Homer's Iliad, and receives full treatment in Roman mythology as the legendary founder of what would become Ancient Rome, most extensively in Virgil's Aeneid.
Portrayal in myth and epos
Aeneas carrying Anchises, black-figured oinochoe, ca. 520–510 BC, Louvre (F 118)
In the Iliad, Aeneas is a minor character, where he is twice saved from death by the gods as if for an as-yet unknown destiny. He is the leader of the Trojans' Dardanian allies, as well as a third cousin and principal lieutenant of Hector, son of the Trojan king Priam. Aeneas's mother Aphrodite frequently comes to his aid on the battlefield; he is a favorite of Apollo. Aphrodite and Apollo rescue Aeneas from combat with Diomedes of Argos, who nearly kills him, and carry him away to Pergamos for healing. Even Poseidon, who normally favors the Greeks, comes to Aeneas's rescue after he falls under the assault of Achilles, noting that Aeneas, though from a junior branch of the royal family, is destined to become king of the Trojan people. He kills 28 people in the Trojan War, and his career during that war is retold by Roman historian Gaius Julius Hyginus (c. 64 BCE – CE 17) in his Fabulae.[1195]
The history of Aeneas is continued by Roman authors, building on different myths and histories. During Virgil's time Aeneas was well-known and various versions of his adventures were circulating in Rome, including Roman Antiquities by Greek historian Dionysius of Halicarnassus (relying on Marcus Terentius Varro, Ab Urbe Condita by Livy (probably dependent on Quintus Fabius Pictor, fl. 200 BCE), and Gnaeus Pompeius Trogus (through an epitome by Justin). Likewise important in Virgil's day was the account of Rome's founding in Cato the Elder's Origines.[1196]
Aeneas in Virgil
As seen in the first books of the Aeneid, Aeneas is one of the few Trojans who were not killed in battle or enslaved when Troy fell. When Troy was sacked by the Greeks, Aeneas, after being commanded by the gods to flee, gathered a group, collectively known as the Aeneads, who then traveled to Italy and became progenitors of Romans. The Aeneads included Aeneas's trumpeter Misenus, his father Anchises, his friends Achates, Sergestus and Acmon, the healer Iapyx, the helmsman Palinurus, and his son Ascanius (also known as Iulus, Julus, or Ascanius Julius). He carried with him the Lares and Penates, the statues of the household gods of Troy, and transplanted them to Italy.
Aeneas tells Dido about the fall of Troy, by Pierre-Narcisse Guérin.
Several attempts to find a new home failed; one such stop was on Sicily where in Drepanum, on the island's western coast, his father, Anchises, died peacefully.
After a brief but fierce storm sent up against the group at Juno's request, Aeneas and his fleet made landfall at Carthage after six years of wanderings. Aeneas had a year-long affair with the Carthaginian queen Dido (also known as Alyssa), who proposed that the Trojans settle in her land and that she and Aeneas reign jointly over their peoples. A marriage of sorts is arranged between Dido and Aeneas at the instigation of Juno, who was told of the fact that her favorite city would eventually be defeated by the Trojans' descendants, and Aeneas's mother Venus (the Roman adaptation of Aphrodite), realizes that her son and his company need a temporary reprieve to reinforce themselves for the journey to come. However, the messenger god Mercury was sent by Jupiter and Venus to remind Aeneas of his journey and his purpose, compelling him to leave secretly. When Dido learned of this, she uttered a curse that would forever pit Carthage against Rome, an enmity that would culminate in the Punic Wars. She then committed suicide by stabbing herself with the same sword she gave Aeneas when they first met.
After the sojourn in Carthage, the Trojans returned to Sicily where Aeneas organizes funeral games to honor his father, who had died a year before. The company travels on and lands on the western coast of Italy. Aeneas descends into the underworld where he meets Dido (who turns away from him to return to her husband) and his father, who shows him the future of his descendants and thus the history of Rome.
Aeneas defeats Turnus, by Luca Giordano, 1634–1705. The genius of Aeneas is shown ascendant, looking into the light of the future, while that of Turnus is setting, shrouded in darkness.
Latinus, king of the Latins, welcomed Aeneas's army of exiled Trojans and let them reorganize their lives in Latium. His daughter Lavinia had been promised to Turnus, king of the Rutuli, but Latinus received a prophecy that Lavinia would be betrothed to one from another land — namely, Aeneas. Latinus heeded the prophecy, and Turnus consequently declared war on Aeneas at the urging of Juno, who was aligned with King Mezentius of the Etruscans and Queen Amata of the Latins. Aeneas's forces prevailed. Turnus was killed, and Virgil's account ends abruptly.
The rest of Aeneas's biography is gleaned from Livy: Aeneas was victorious but Latinus died in the war. Aeneas founded the city of Lavinium, named after his wife. He later welcomed Dido's sister, Anna Perenna, who then committed suicide after learning of Lavinia's jealousy. After Aeneas's death, Venus asked Jupiter to make her son immortal. Jupiter agreed and the river god Numicus cleansed Aeneas of all his mortal parts and Venus anointed him with Ambrosia and Nectar, making him a god. Aeneas was recognized as the god Jupiter Indiges.
Aeneas after Virgil
Continuations of Trojan matter in the Middle Ages had their effects on the character of Aeneas as well. The 12th-century French Roman d'Enéas addresses Aeneas's sexuality; though Virgil appears to deflect all homoeroticism onto Nisus and Euryalus, making his Aeneas a purely heterosexual character, in the Middle Ages there was at least a suspicion of homoeroticism in Aeneas. The Roman d'Enéas addresses that charge, when Queen Amata opposes Aeneas's marrying Lavinia, claiming that Aeneas loved boys.[1197]
Medieval interpretations of Aeneas were greatly influenced by Latin renderings of Virgil. Specifically, the accounts by Dares Phrygius and Dictys Cretensis, which were reworked by 13th-century Italian writer Guido delle Colonne (in Historia destructionis Troiae), colored many later readings. From delle Colonne, for instance, the Pearl Poet and other English writers get the suggestion[1198] that Aeneas was able to leave Troy city with his possessions and his family by way of treason, for which he was chastised by Hecuba.[1199] In Sir Gawain and the Green Knight (late 14th century) the Pearl Poet, like many other English writers, employed Aeneas to establish a genealogy for the foundation of Britain,[1198] and explains that Aeneas was "impeached for his perfidy, proven most true" (line 4).[1200]
Family and legendary descendants
Aeneas and the god Tiber, by Bartolomeo Pinelli.
Aeneas had an extensive family tree. His wet-nurse was Caieta, and he is the father of Ascanius with Creusa, and of Silvius with Lavinia. Ascanius, also known as Iulus (or Julius), founded Alba Longa and was the first in a long series of kings. According to the mythology outlined by Virgil in the Aeneid, Romulus and Remus were both descendants of Aeneas through their mother Rhea Silvia, making Aeneas progenitor of the Roman people. Some early sources call him their father or grandfather,[1201] but considering the commonly accepted dates of the fall of Troy (1184 BCE) and the founding of Rome (753 BCE), this seems unlikely. The Julian family of Rome, most notably Julius Cæsar and Augustus, traced their lineage to Ascanius and Aeneas, thus to the goddess Aphrodite. Through the Julians, the Palemonids make this claim. The legendary kings of Britain trace their family through a grandson of Aeneas, Brutus.
Physical appearance
In Virgil's Aeneid, Aeneas is described as strong and handsome, but his hair colour or complexion are not described.[1202] In late antiquity however sources add further physical descriptions. The Daretis Phrygii de excidio Trojae historia of Dares Phrygius describes Aeneas as ‘‘auburn-haired, stocky, eloquent, courteous, prudent, pious, and charming.’’[1203]
There is also a brief physical description found in John Malalas' Chronographia:
‘‘Aeneas: short, fat, with a good chest, powerful, with a ruddy complexion, a broad face,
a good nose, fair skin, bald on the forehead, a good beard, grey eyes.’’[1204]
Literature, theatre and film
Aeneas is the subject of the French mediaeval romance Roman d'Enéas.
Aeneas is also a titular character in Henry Purcell's opera Dido and Aeneas (c. 1688), and one of the principal roles in Hector Berlioz' opera Les Troyens (c. 1857).
In modern literature, Aeneas appears in David Gemmell's Troy series as a main heroic character who goes by the name Helikaon.
Aeneas is a main character in Ursula K. Le Guin's Lavinia, a re-telling of the last six books of the Aeneid told from the point of view of Lavinia, daughter of King Latinus of Latium.
Aeneas is one of the mythical founders of the Ventrue Clan in the role-playing game Vampire: The Requiem by White Wolf Game Studios.
Despite the many Hollywood elements, Aeneas has received little interest from the film industry. Portrayed by Steve Reeves, he was the main character in the 1961 sword-and-sandal peplum Guerra di Troia (The Trojan War). Reeves reprised the role the following year in the film The Avenger, about Aeneas's arrival in Latium and his conflicts with local tribes as he tries to settle his fellow Trojan refugees there.
Aenea (sic) is a significant female character in Dan Simmons' Hyperion Saga.
The most recent cinematic portrayal of Aeneas was in the film Troy, in which he appears as a youth charged by Paris to protect the Trojan refugees, and to continue the ideals of the city and its people. It is at this point that Paris gives Aeneas Priam's sword, in order to give legitimacy and continuity to the Royal Line of Troy – and lay the foundations of Rome.
Kazdağı, Turkey
Location of Kaz Daği on a map of the ancient Troad
Elevation5,820 ft (1,774 m)
ProminenceAt Karataş peak (ancient Gargarus)
Location
배우는사람/문서:신통기은(는) 튀르키예 안에 위치해 있다
Kazdağı, Turkey
Kazdağı, Turkey
Balıkesir Province, Northwest Turkey
Coordinates북위 39° 42′ 동경 26° 50′  / 북위 39.700° 동경 26.833°  / 39.700; 26.833
Waterfall Mıhlı is on the border between Balıkesir and Çanakkale in Mt. Ida
Mount Ida (Kazdağı, pronounced [kazdaːɯ], meaning "Goose Mountain",[1205] Kaz Dağları, or Karataş Tepesi) is a mountain in northwestern Turkey, some 20 miles southeast of the ruins of Troy, along the north coast of the Gulf of Edremit (tr). The name Mount Ida is the ancient one. It is between Balıkesir Province and Çanakkale Province.
Geography
Mount Ida is lightly populated upland massif of about 700 km² located to the north of Edremit. A number of small villages in the region are connected by paths. Drainage is mainly to the south, into the Gulf of Edremit (tr), also known as Edremit Bay, where the coast is rugged and is known as "the Olive Riviera.". However, the Karamenderes River (the ancient Scamander) flows from the other side of Mount Ida to the west. Its valley under Kaz Dağları has been called "the Vale of Troy" by English speakers.[1206]
Currently a modest 2.4 km² of Mount Ida are protected by Kaz Dağı National Park, created in 1993.
The summit is windswept and bare with a relatively low tree line due to exposure, but the slopes of this mountain, at the edge of mild Mediterranean and colder central Anatolian climate zones, hold a wealth of endemic flora, marooned here after the Ice Age. The climate at lower altitudes has become increasingly hot and dry in the deforested landscape. The dry period lasts from May to October. Rainfall averages between 631 and 733 mm per year. The mean annual temperature is 15.7 degrees Celsius, with diurnal temperatures as high as 43.7 degrees Celsius in Edremit.
The forests on the upper slopes consist mainly of Turkish Fir (Abies nordmanniana subsp. equi-trojani; considered by some botanists to be a distinct species Abies equi-trojani).
Deer, wild boar and jackal are common at the area. Wolves, lynx, brown bears and big cats once roamed there, but now disappeared from the mountains due to overhunting.
Legend
Cultic significance
Cybele
In ancient times, the mountain was dedicated to the worship of Cybele, who at Rome therefore was given the epithet Idaea Mater.
Sibylline books
The oldest collection of Sibylline utterances, the Sibylline books, appears to have been made about the time of Cyrus at Gergis on Mount Ida; it was attributed to the Hellespontine Sibyl and was preserved in the temple of Apollo at Gergis. From Gergis the collection passed to Erythrae, where it became famous as the oracles of the Erythraean Sibyl. It seems to have been this very collection, or so it would appear, which found its way to Cumae (see the Cumaean Sibyl) and from Cumae to Rome.
Mythology
Idaea
Idaea was a nymph, mate of the river god Scamander, and mother of King Teucer the Trojan king. The Scamander River flowed from Mount Ida across the plain beneath the city of Troy, and joined the Hellespont north of the city.
Ganymede
At an earlier time, on Mount Ida, Ganymede, the son of Tros or perhaps of Laomedon, both kings of Troy, was desired by Zeus, who descended in the form of an eagle and swept up Ganymede, to be cupbearer to the Olympian gods.
Paris
On the sacred mountain, the nymphs who were the daughter-spirits of the river Cebrenus, had their haunt, and one, Oenone, who had the chthonic gifts of prophetic vision and the curative powers of herb magic, wed Paris, living as a shepherd on Mount Ida. Unbeknownst to all, even to himself, Paris was the son of Priam, king of Troy. He was there on Mount Ida, experiencing the rustic education in exile of many heroes of Greek mythology, for his disastrous future effect on Troy was foretold at his birth, and Priam had him exposed on the sacred slopes. When the good shepherd who was entrusted with the baby returned to bury the exposed child, he discovered that he had been suckled by a she-bear (a totem animal of the archaic goddess Artemis) and took the child home to be foster-nursed by his wife.
When Eris ("discord") cast the Apple of Discord, inscribed "for the fairest", into the wedding festivities of Peleus with Thetis, three great goddesses repaired to Mount Ida to be appraised. By a sacred spring on the mountainside, in "the Judgment of Paris", the grown youth Paris awarded it to Aphrodite, who offered Helen for a bribe, earning the perpetual enmity of the discredited goddesses Hera and Athena to the Trojan cause (Bibliotheca 3.12.5).
Anchises
Anchises, father of Aeneas, also of the Trojan royal house, was tending sheep on Mount Ida when he was seduced by Aphrodite. Their union led to the birth of Aeneas, the mythological progenitor of Rome's Julio-Claudian dynasty and a founder of Rome in a tradition alternative to that of Romulus and Remus.
Trojan War
The mountain is the scene of several mythic events in the works of Homer. At its summit, the Olympian gods gathered to watch the progress of the epic fight. But the mountain was the sacred place of the Goddess, and Hera's powers were so magnified on Mount Ida, that she was able to distract Zeus with her seductions, just long enough to permit Poseidon to intercede on behalf of the Argives to drive Hektor and the Trojans back from the ships.
Troas
The Dardanelles are a choke point between the Black Sea and Mediterranean, and have seen conflict for thousands of years
During the Trojan War, in an episode recorded in Epitome of the fourth book of the Bibliotheca, Achilles with some of the Achaean chiefs laid waste the countryside, and made his way to Ida to rustle the cattle of Aeneas. But Aeneas fled, and Achilles killed the cowherds and Mestor, son of Priam, and drove away the sacred kine (Epitome 3.32). Achilles briefly refers to this incident as he prepares to duel with Aeneas during the siege of Troy. (Iliad XX)
After the Trojan War, the only surviving son of Priam, Helenus, retired to Mount Ida, where he was surprised and became the captive of Neoptolemus. In the Aeneid a shooting star falls onto the mountain in answer to the prayer of Anchises to Jupiter.
History
Bronze age
In the Bronze Age, the region around the mountain complex had a somewhat checquered ethnography. There is evidence for the following peoples with a reasonable degree of probability:
  • The Tjeker in Ayvacık, Çanakkale Province, which the Greeks called the Teucri. They were probably from Crete and are most likely to have been the source of the name, Mount Ida, which they took from Mount Ida, Crete.
Iron age
In historical times, Xerxes' march took him past Mount Ida (Herodotus VII:42).
See also
Dardania (Δαρδανία) in Greek mythology is the name of a city[1207] founded on Mount Ida by Dardanus from which also the region and the people took their name. It lay on the Hellespont, and is the source of the strait's modern name, the Dardanelles.
From Dardanus' grandson Tros the people gained the additional name of Trojans and the region gained the additional name Troad. Tros' son Ilus subsequently founded a further city called Ilion (in Latin Ilium) down on the plain, the city now more commonly called Troy, and the kingdom was split between Ilium and Dardania.
Dardania has also been defined as "a district of the Troad, lying along the Hellespont, southwest of Abydos, and adjacent to the territory of Ilium. Its people (Dardani) appear in the Trojan War under Aeneas, in close alliance with the Trojans, with whose name their own is often interchanged, especially by the Roman poets."[1208]

오디세우스와 키르케의 자녀: 아기리오스 · 라티노스 · 텔레고노스 편집

[1011] And Circe (키르케: '독수리', 헬리아데스, 헬리오스와 페르세이스의 딸, 마녀) the daughter of Helius (헬리오스: 태양의 남신, 테이아와 히페리온의 아들), Hyperion's (히페리온: 티탄, 우라노스와 가이아의 아들, 'the High-One') son, loved steadfast Odysseus (오디세우스: 이타카의 영주, 트로이 전쟁의 영웅, 토로이 목마의 고안자) and bare

  1. Agrius (아르데아스: 오디세우스와 키르케의 아들, 이탈리아 라티움 지방에 고대도시 아르데아를 건설) and
  2. Latinus (라티누스: 그리스 신화에 따르면 오디세우스와 키르케의 아들로 티르세노이를 통치, 로마 신화에 따르면 이탈리아 라티움 지방의 왕으로 라티니족의 조상) who was faultless and strong: also she brought forth
  3. Telegonus (텔레고노스: 오디세우스와 키르케의 아들, 아버지 오디세우스를 사고로 살해함) by the will of golden Aphrodite. And they ruled over the famous Tyrenians, very far off in a recess of the holy islands.
Circe, by Charles Gumery
In Greek mythology, Circe (/ˈsɜːrs/; Greek Κίρκη Kírkē 발음 [kírkɛ͜ɛ]) is a minor goddess of magic (or sometimes a nymph, witch, enchantress or sorceress). Having murdered her husband, the prince of Colchis, she was expelled by her subjects and placed by her father on the solitary island of Aeaea. Later traditions tell of her leaving or even destroying the island and moving to Italy. In particular she was identified with Cape Circeo there.
By most accounts, Circe was the daughter of Helios, the god of the sun, and Perse, an Oceanid. Her brothers were Aeetes, the keeper of the Golden Fleece and Perses, and her sister was Pasiphaë, the wife of King Minos and mother of the Minotaur.[1209] Other accounts make her the daughter of Hecate.[1210]
Circe was renowned for her vast knowledge of drugs and herbs. Through the use of magical potions and a wand she transformed her enemies, or those who offended her, into animals.
In ancient literature
Homer's Odyssey
In Homer's Odyssey, Circe is described as living in a mansion that stands in the middle of a clearing in a dense wood. Around the house prowled strangely docile lions and wolves, the drugged victims of her magic;[1211] they were not dangerous, and fawned on all newcomers. Circe worked at a huge loom.[1212] She invited Odysseus' crew to a feast of familiar food, a pottage of cheese and meal, sweetened with honey and laced with wine, but also laced with one of her magical potions, and she turned them all into swine with a wand after they gorged themselves on it. Only Eurylochus, suspecting treachery from the outset, escaped to warn Odysseus and the others who had stayed behind at the ships. Odysseus set out to rescue his men, but was intercepted by the messenger god, Hermes, who had been sent by Athena. Hermes told Odysseus to use the holy herb moly to protect himself from Circe's potion and, having resisted it, to draw his sword and act as if he were to attack Circe. From there, Circe would ask him to bed, but Hermes advised caution, for even there the goddess would be treacherous. She would take his manhood unless he had her swear by the names of the gods that she would not.
Odysseus followed Hermes's advice, freeing his men and then remained on the island for one year, feasting and drinking wine. According to Homer, Circe suggested two alternative routes to Odysseus to return to Ithaca: toward Planctae, the "Wandering Rocks", or passing between the dangerous Scylla and the whirlpool Charybdis, conventionally identified with the Strait of Messina. She also advised Odysseus to go to the Underworld and gave him directions.[1213]
Later Greek literature
Towards the end of Hesiod's Theogony (1011f), it is stated that Circe bore Odysseus three sons: Ardeas or Agrius (otherwise unknown); Latinus; and Telegonus, who ruled over the Tyrsenoi, that is the Etruscans. The Telegony (Τηλεγόνεια), an epic now lost, relates the later history of the last of these. Circe eventually informed him who his absent father was and, when he set out to find Odysseus, gave him a poisoned spear. With this he killed his father unknowingly. Telegonus then brought back his father's corpse, together with Penelope and Odysseus' other son Telemachus, to Aeaea. After burying Odysseus, Circe made the others immortal. According to Lycophron's Alexandra (808) and John Tzetzes' scholia on the poem (795 - 808), however, Circe used magical herbs to bring Odysseus back to life after he had been killed by Telegonus. Odysseus then gave Telemachus to Circe's daughter Cassiphone in marriage. Some time later, Telemachus had a quarrel with his mother-in-law and killed her; Cassiphone then killed Telemachus to avenge her mother's death. On hearing of this, Odysseus died of grief.
Dionysius of Halicarnassus (1.72.5) cites Xenagoras, the second century BC historian, as claiming that Odysseus and Circe had three sons: Romus, Anteias, and Ardeias, who respectively founded three cities called by their names: Rome, Antium, and Ardea. In a very late Alexandrian epic from the 5th century AD, the Dionysiaca of Nonnus, her son by Poseidon is mentioned under the name of Phaunos.[1214]
In the 3rd century BC epic, the Argonautica, Apollonius Rhodius relates that Circe purified the Argonauts for the death of Absyrtus,[1215] maybe reflecting an early tradition.[1216] In this poem, the animals that surround her are not former lovers transformed but primeval ‘beasts, not resembling the beasts of the wild, nor yet like men in body, but with a medley of limbs.’[1217]
Three ancient plays about Circe have been lost: the work of the tragedian Aeschylus and of the 4th century BC comic dramatists Ephippus of Athens and Anaxilas. The first told the story of Odysseus' encounter with Circe. Vase paintings from the period suggest that Odysseus' half-transformed animal-men formed the chorus in place of the usual Satyrs. Fragments of Anaxilas also mention the transformation and one of the characters complains of the impossibility of scratching his face now that he is a pig.[1218]
Latin literature
The theme of turning men into a variety of animals was elaborated by later writers, especially in Latin. In the Aeneid, Aeneas skirts the Italian island where Circe now dwells, and hears the cries of her many victims, who now number more than the pigs of earlier accounts:
The roars of lions that refuse the chain,
The grunts of bristled boars, and groans of bears,
And herds of howling wolves that stun the sailors' ears.[1219]
Ovid's Metamorphoses collects more transformation stories in its 14th book. The fourth episode covers Circe's encounter with Ulysses, with the detail that he too is changed to a pig and only Eurylochus remains to rescue the men (lines 242-307). The first episode in that book deals with the story of Glaucus and Scylla, in which the enamoured sea-god seeks a love filtre to win Scylla's love, only to have the sorceress fall in love with him. When she is unsuccessful, she takes revenge on her rival by turning Scylla into a monster (lines 1-74). The story of the Latin king Picus is told in the fifth episode (and also alluded to in the Aeneid). Circe fell in love with him too; when he preferred to remain faithful to his wife Canens, she turned him into a woodpecker (lines 308-440).[1220]
Ancient art
Odysseus chasing Circe. Lower tier of an Attic red-figure lekythos
Although some scenes from the Odyssey remained favorites of the vase-painters, notably the visually dramatic episode of Polyphemus, the Circe episode was rarely depicted. In describing an unusual miniature fifth-century Greek bronze in the Walters Art Museum, Baltimore,[1221] that takes the form of a man on all fours with the foreparts of a pig, Dorothy Kent Hill expressed the artist's dilemma: how could an artist depict a man bewitched into a pig other than as a man with a pig's head? "An author can discuss the mind and the voice, but an artist cannot show them."[1222] In an Etruscan bronze mirror relief, a common barnyard pig is depicted at the feet of Circe: Odysseus and Elpenor approach her, swords drawn. The subject would be obscure, save that the names of the characters are inscribed in the bronze.[1223] Some Boeotian vase-paintings show a caricature version of the episode, acted out by dwarf pygmies with negroid attributes, and an aged and lame Odysseus leaning on a staff; they are the mute survivors of some rustic comedy tradition that is impenetrable to us. The vase collection of the National Archaeological Museum in Athens, Greece holds a 5th-century BC lekythos with a depiction of this episode described as "Odysseus' companions turned into swine"[1224]
Retellings from the middle ages to modern times
Circe changing the companions of Ulysses into animals, an English mural from 1580
Giovanni Boccaccio provided a digest of what was known of Circe during the Middle Ages in his De mulieribus claris (Famous Women, 1361-1362). While following the tradition that she lived in Italy, he comments wryly that there are now many more temptresses like her to lead men astray.[1225]
There is a very different interpretation of the encounter with Circe in John Gower's long didactic poem Confessio Amantis (1380). Ulysses is depicted as deeper in sorcery and readier of tongue than Circe and through this means leaves her pregnant with Telegonus. Most of the account deals with the son's later quest for and accidental killing of his father, drawing the moral that only evil can come of the use of sorcery.[1226]
The story of Ulysses and Circe was retold as an episode in Georg Rollenhagen's German verse epic, Froschmeuseler (The frogs and mice, Magdeburg, 1595). In this 600-page expansion of the pseudo-Homeric Batrachomyomachia, it is related at the court of the mice and takes up sections 5-8 of the first part.[1227]
In Lope de Vega's miscellany La Circe - con otras rimas y prosas (Madrid 1624), the story of her encounter with Ulysses appears as a verse epic in three cantos.[1228] This takes its beginning from Homer’s account, but it is then embroidered; in particular, Circe’s love for Ulysses remains unrequited.
As "Circe's Palace", Nathaniel Hawthorne retold the Homeric account as the third section in his collection of stories from Greek mythology, Tanglewood Tales (1853). The transformed Picus continually appears in this, trying to warn Ullyses, and then Eurylochus, of the danger to be found in the palace, and is rewarded at the end by being given back his human shape. In most accounts Ulysses only demands this for his own men.[1229]
Scientific interpretations
Snowdrop, perhaps the herb moly
In botany the Circaea are plants belonging to the enchanter's nightshade genus. The name was given by botanists in the late 16th century in the belief that this was the herb used by Circe to charm Odysseus' companions.[1230]
Medical historians have speculated that the transformation to pigs was not intended literally but refers to anticholinergic intoxication.[1231] Symptoms include amnesia, hallucinations, and delusions. The description of "moly" fits the snowdrop, a flower of the region that contains galantamine, which is an anticholinesterase and can therefore counteract anticholinergics.
The "Circe effect", coined by the enzymologist William P. Jencks, refers to a scenario where an enzyme lures its substrate towards it through electrostatic forces exhibited by the enzyme molecule before transforming it into product. Where this takes place, the catalytic velocity (rate of reaction) of the enzyme may be significantly faster than that of others.[1232]
Linnaeus named a genus of the Venus clams (Veneridae) after Circe in 1778.[1233] Her name has also been given to 34 Circe, a large, dark main-belt asteroid first sighted in 1855.
There are also a variety of chess variants named Circe in which captured pieces are reborn on their starting positions. The rules for this were formulated in 1968.
References
Ancient
  • Hesiod. The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White. Theogony, Cambridge, MA.,Harvard University Press; London, William Heinemann Ltd. 1914.
  • Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes, Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.
  • Lactantius Placidus, Commentarii in Statii Thebaida
  • Ovid, Metamorphoses xiv.248-308
  • Servius, In Aeneida vii.190
Modern
  • Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996, ISBN 978-0-631-20102-1. "Circe" p. 104
  • Smith, William; Dictionary of Greek and Roman Biography and Mythology, London (1873). "Circe"
Head of Odysseus from a Greek 2nd century BC marble group representing Odysseus blinding Polyphemus, found at the villa of Tiberius at Sperlonga
Detail of an ancient Roman mosaic of Ulysses in Tunisia
Odysseus (/ˈdɪsiəs/ or /ˈdɪsjuːs/; Greek: Ὀδυσσεύς, [odysˈsews]), also known by the Roman name Ulysses (/juːˈlɪsz/; Ulyssēs, Ulixēs), was a legendary Greek king of Ithaca and a hero of Homer's epic poem the Odyssey. Odysseus also plays a key role in Homer's Iliad and other works in that same Epic Cycle.
Husband of Penelope, father of Telemachus, and son of Laërtes and Anticlea, Odysseus is renowned for his brilliance, guile, and versatility (polytropos), and is hence known by the epithet Odysseus the Cunning (mētis, or "cunning intelligence"). He is most famous for the ten eventful years he took to return home after the decade-long Trojan War and his famous Trojan Horse ploy to capture the city of Troy.
Genealogy
Relatively little is known of Odysseus's background other than that his paternal grandfather (or step-grandfather) is Arcesius, son of Cephalus and grandson of Aeolus, whilst his maternal grandfather is the thief Autolycus, son of Hermes[1234] and Chione. Hence, Odysseus was the great-grandson of the Olympian god Hermes. According to the Iliad and Odyssey, his father is Laertes[1235] and his mother Anticlea, although there was a non-Homeric tradition[1236][1237] that Sisyphus was his true father.[1238] The rumor went that Laertes bought Odysseus from the conniving king.[1239] Odysseus is said to have a younger sister, Ctimene, who went to Same to be married and is mentioned by the swineherd Eumaeus, whom she grew up alongside, in Book 15 of the Odyssey.[1240]
"Cruel Odysseus"
Homer's Iliad and Odyssey portrayed Odysseus as a culture hero, but the Romans, who believed themselves the heirs of Prince Aeneas of Troy, considered him a villainous falsifier. In Virgil's Aeneid, he is constantly referred to as "cruel Odysseus" (Latin "dirus Ulixes") or "deceitful Odysseus" ("pellacis", "fandi fictor"). Turnus, in Aeneid ix, reproaches the Trojan Ascanius with images of rugged, forthright Latin virtues, declaring (in John Dryden's translation), "You shall not find the sons of Atreus here, nor need the frauds of sly Ulysses fear." While the Greeks admired his cunning and deceit, these qualities did not recommend themselves to the Romans who possessed a rigid sense of honour. In Euripides's tragedy Iphigenia at Aulis, having convinced Agamemnon to consent to the sacrifice of his daughter, Iphigenia, to appease the goddess Artemis, Odysseus facilitates the immolation by telling her mother, Clytemnestra, that the girl is to be wed to Achilles. His attempts to avoid his sacred oath to defend Menelaus and Helen offended Roman notions of duty; the many stratagems and tricks that he employed to get his way offended Roman notions of honour.
Before the Trojan War
The majority of sources for Odysseus' prewar exploits—principally the mythographers Pseudo-Apollodorus and Hyginus—postdate Homer by many centuries. Two stories in particular are well known:
When Helen was abducted, Menelaus called upon the other suitors to honour their oaths and help him to retrieve her, an attempt that would lead to the Trojan War. Odysseus tried to avoid it by feigning lunacy, as an oracle had prophesied a long-delayed return home for him if he went. He hooked a donkey and an ox to his plough (as they have different stride lengths, hindering the efficiency of the plough) and (some modern sources add) started sowing his fields with salt. Palamedes, at the behest of Menelaus's brother Agamemnon, sought to disprove Odysseus's madness, and placed Telemachus, Odysseus's infant son, in front of the plough. Odysseus veered the plough away from his son, thus exposing his stratagem.[1241] Odysseus held a grudge against Palamedes during the war for dragging him away from his home.
Odysseus and other envoys of Agamemnon then traveled to Scyros to recruit Achilles because of a prophecy that Troy could not be taken without him. By most accounts, Thetis, Achilles's mother, disguised the youth as a woman to hide him from the recruiters because an oracle had predicted that Achilles would either live a long, uneventful life or achieve everlasting glory while dying young. Odysseus cleverly discovered which among the women before him was Achilles, when the youth was the only one of them showing interest to examine the weapons hidden among an array of adornment gifts for the daughters of their host. Odysseus arranged then further for the sounding of a battle horn, which prompted Achilles to clutch a weapon and show his trained disposition; with his disguise foiled, he was exposed and joined Agamemnon's call to arms among the Hellenes.[1242]
During the Trojan War
The Iliad
Odysseus was one of the most influential Greek champions during the Trojan War. Along with Nestor and Idomeneus he was one of the most trusted counsellors and advisers. He always championed the Achaean cause, especially when the king was in question, as in one instance when Thersites spoke against him. When Agamemnon, to test the morale of the Achaeans, announced his intentions to depart Troy, Odysseus restored order to the Greek camp.[1243] Later on, after many of the heroes had left the battlefield due to injuries (including Odysseus and Agamemnon), Odysseus once again persuaded Agamemnon not to withdraw. Along with two other envoys, he was chosen in the failed embassy to try to persuade Achilles to return to combat.[1244]
When Hector proposed a single combat duel, Odysseus was one of the Danaans who reluctantly volunteered to battle him. Telamonian Ajax, however, was the volunteer who eventually did fight Hector. Odysseus aided Diomedes during the successful night operations in order to kill Rhesus, because it had been foretold that if his horses drank from the Scamander river Troy could not be taken.[1245]
After Patroclus had been slain, it was Odysseus who counselled Achilles to let the Achaean men eat and rest rather than follow his rage-driven desire to go back on the offensive—and kill Trojans—immediately. Eventually (and reluctantly), he consented.
During the funeral games for Patroclus, Odysseus became involved in a wrestling match with Telamonian Ajax, as well as a foot race. With the help of the goddess Athena, who favoured him, and despite Apollo's helping another of the competitors, he won the race and managed to draw the wrestling match, to the surprise of all.[1246]
Odysseus has traditionally been viewed in the Iliad as Achilles's antithesis: while Achilles's anger is all-consuming and of a self-destructive nature, Odysseus is frequently viewed as a man of the mean, renowned for his self-restraint and diplomatic skills. He is more conventionally viewed as the antithesis of Telamonian Ajax (Shakespeare's "beef-witted" Ajax) because the latter has only brawn to recommend him, while Odysseus is not only ingenious (as evidenced by his idea for the Trojan Horse), but an eloquent speaker, a skill perhaps best demonstrated in the embassy to Achilles in book 9 of the Iliad. And the two are not only foils in the abstract but often opposed in practice; they have many duels and run-ins (for examples see the next section).
Other stories from the Trojan War
When the Achaean ships reached the beach of Troy, no one would jump ashore, since there was an oracle that the first Achaean to jump on Trojan soil would die. Odysseus tossed his shield on the shore and jumped on his shield.[출처 필요] He was followed by Protesilaus, who jumped on Trojan soil and later became the first to die, after he was slain by Hector.
The story of the death of Palamedes has many versions. According to some, Odysseus never forgave Palamedes for unmasking his feigned madness, and played a part in his downfall. One tradition says Odysseus convinced a Trojan captive to write a letter pretending to be from Palamedes. A sum of gold was mentioned to have been sent as a reward for Palamedes's treachery. Odysseus then killed the prisoner and hid the gold in Palamedes's tent. He ensured that the letter was found and acquired by Agamemnon, and also gave hints directing the Argives to the gold. This was evidence enough for the Greeks and they had Palamedes stoned to death. Other sources say that Odysseus and Diomedes goaded Palamedes into descending a well with the prospect of treasure being at the bottom. When Palamedes reached the bottom, the two proceeded to bury him with stones, killing him.[1247]
When Achilles was slain in battle by Paris, it was Odysseus and Telamonian Ajax who successfully retrieved the fallen warrior's body and armour in the thick of heavy fighting. During the funeral games for Achilles, Odysseus competed once again with Telamonian Ajax. Thetis said that the arms of Achilles would go to the bravest of the Greeks, but only these two warriors dared lay claim to that title. The two Argives became embroiled in a heavy dispute about one another's merits to receive the reward. The Greeks dithered out of fear in deciding a winner, because they did not want to insult one and have him abandon the war effort. Nestor suggested that they allow the captive Trojans decide the winner.[1248] Some accounts disagree, suggesting that the Greeks themselves held a secret vote.[1249] In any case, Odysseus was the winner. Enraged and humiliated, Ajax was driven mad by Athena. When he returned to his senses, in shame at how he had slaughtered livestock in his madness, Ajax killed himself by the sword that Hector had given him after their duel.[1250]
Together with Diomedes, Odysseus went to fetch Achilles' son, Pyrrhus, to come to the aid of the Achaeans, because an oracle had stated that Troy could not be taken without him. A great warrior, Pyrrhus was also called Neoptolemus (Greek for "new warrior"). Upon the success of the mission, Odysseus gave Achilles' armor to him.
It was later learned that the war could not be won without the poisonous arrows of Heracles, which were owned by the abandoned Philoctetes. Odysseus and Diomedes (or, according to some accounts, Odysseus and Neoptolemus) went out to retrieve them. Upon their arrival, Philoctetes (still suffering from the wound) was seen still to be enraged at the Danaans, especially Odysseus, for abandoning him. Although his first instinct was to shoot Odysseus, his anger was eventually diffused by Odysseus's persuasive powers and the influence of the gods. Odysseus returned to the Argive camp with Philoctetes and his arrows.[1251]
Odysseus and Diomedes would later steal the Palladium that lay within Troy's walls, for the Greeks were told they could not sack the city without it. Some late Roman sources indicate that Odysseus schemed to kill his partner on the way back, but Diomedes thwarted this attempt.
Perhaps Odysseus' most famous contribution to the Greek war effort was devising the strategem of the Trojan Horse, which allowed the Greek army to sneak into Troy under cover of darkness. It was built by Epeius and filled with Greek warriors, led by Odysseus.[1252]
Journey home to Ithaca
This is a painting of Odysseus's boat passing between the six-headed monster Scylla and the whirlpool Charybdis. Scylla has plucked six of Odysseus's men from the boat. The painting is an Italian fresco dating to 1560 C.E.
Odysseus is probably best known as the eponymous hero of the Odyssey. This epic describes his travails, which lasted for 10 years, as he tries to return home after the Trojan War and reassert his place as rightful king of Ithaca.
On the way home from Troy, after a raid on Ismaros in the land of the Cicones, he and his twelve ships were driven off course by storms. They visited the lethargic Lotus-Eaters and were captured by the Cyclops Polyphemus, while visiting his island. Polyphemus was eating his men, and Odysseus took a barrel of wine and the Cyclops drank it, falling asleep. Odysseus and his men took a wooden stake, igniting it with the remaining wine, and burned his eye, blinding him. While they were escaping, however, Odysseus foolishly told Polyphemus his identity, and Polyphemus told his father, Poseidon, who had blinded him. They stayed with Aeolus, the master of the winds; he gave Odysseus a leather bag containing all the winds, except the west wind, a gift that should have ensured a safe return home. However, the sailors foolishly opened the bag while Odysseus slept, thinking that it contained gold. All of the winds flew out and the resulting storm drove the ships back the way they had come, just as Ithaca came into sight.
After pleading in vain with Aeolus to help them again, they re-embarked and encountered the cannibalistic Laestrygones. Odysseus' ship was the only one to escape. He sailed on and visited the witch-goddess Circe. She turned half of his men into swine after feeding them cheese and wine. Hermes warned Odysseus about Circe and gave Odysseus a drug called moly, a resistance to Circe’s magic. Circe, being attracted to Odysseus' resistance, fell in love with him and released his men. Odysseus and his crew remained with her on the island for one year, while they feasted and drank. Finally, Odysseus' men convinced Odysseus that it was time to leave for Ithaca.
Guided by Circe's instructions, Odysseus and his crew crossed the ocean and reached a harbor at the western edge of the world, where Odysseus sacrificed to the dead and summoned the spirit of the old prophet Tiresias to advise him. Next Odysseus met the spirit of his own mother, who had died of grief during his long absence; from her, he learned for the first time news of his own household, threatened by the greed of Penelope's suitors.
Returning to Circe's island, they were advised by her on the remaining stages of the journey. They skirted the land of the Sirens, passed between the six-headed monster Scylla and the whirlpool Charybdis, where they rowed directly between the two. However, Scylla dragged the boat towards her by grabbing the oars and ate six men. They landed on the island of Thrinacia. There, Odysseus' men ignored the warnings of Tiresias and Circe and hunted down the sacred cattle of the sun god Helios. This sacrilege was punished by a shipwreck in which all but Odysseus drowned. He was washed ashore on the island of Calypso, where she compelled him to remain as her lover for 7 years before he finally escaped.
Odysseus finally escapes and is shipwrecked and befriended by the Phaeacians. After telling them his story, the Phaeacians led by King Alcinous agree to help Odysseus get home. They deliver him at night, while he is fast asleep, to a hidden harbor on Ithaca. He finds his way to the hut of one of his own former slaves, the swineherd Eumaeus, and also meets up with Telemachus returning from Sparta. Athena disguises Odysseus as a wandering beggar in order to learn how things stand in his household.
When the disguised Odysseus returns, Penelope announces in her long interview with the disguised hero that whoever can string Odysseus's rigid bow and shoot an arrow through twelve axe shafts may have her hand. "For the plot of the Odyssey, of course, her decision is the turning point, the move that makes possible the long-predicted triumph of the returning hero".[1253]
Odysseus' identity is discovered by the housekeeper, Eurycleia, as she is washing his feet and discovers an old scar Odysseus received during a boar hunt. Odysseus swears her to secrecy, threatening to kill her if she tells anyone.
When the contest of the bow begins, none of the suitors is able to string the bow, but Odysseus does, and wins the contest. Having done so, he proceeds to slaughter the suitors—beginning with Antinous whom he finds drinking from Odysseus' cup—with help from Telemachus, Athena and two servants, Eumaeus the swineherd and Philoetius the cowherd. Odysseus tells the serving women who slept with the suitors to clean up the mess of corpses and then has those women hanged in terror. He tells Telemachus that he will replenish his stocks by raiding nearby islands. Odysseus has now revealed himself in all his glory (with a little makeover by Athena); yet Penelope cannot believe that her husband has really returned—she fears that it is perhaps some god in disguise, as in the story of Alcmene—and tests him by ordering her servant Euryclea to move the bed in their wedding-chamber. Odysseus protests that this cannot be done since he made the bed himself and knows that one of its legs is a living olive tree. Penelope finally accepts that he truly is her husband, a moment that highlights their homophrosýnē (like-mindedness).
The next day Odysseus and Telemachus visit the country farm of his old father Laertes. The citizens of Ithaca follow Odysseus on the road, planning to avenge the killing of the Suitors, their sons. The goddess Athena intervenes and persuades both sides to make peace.
Other stories
Odysseus is one of the most recurrent characters in Western culture.
Classical
According to some late sources, most of them purely genealogical, Odysseus had many other children besides Telemachus, the most famous being:
Most such genealogies aimed to link Odysseus with the foundation of many Italic cities in remote antiquity.
He figures in the end of the story of King Telephus of Mysia.
The supposed last poem in the Epic Cycle is called the Telegony and is thought to tell the story of Odysseus's last voyage, and of his death at the hands of Telegonus, his son with Circe. The poem, like the others of the cycle, is "lost" in that no authentic version has been discovered.
In 5th century BC Athens, tales of the Trojan War were popular subjects for tragedies. Odysseus figures centrally or indirectly in a number of the extant plays by Aeschylus, Sophocles, (Ajax, Philoctetes) and Euripides, (Hecuba, Rhesus, Cyclops) and figured in still more that have not survived. In the Ajax, Sophocles portrays Odysseus as a modernistic voice of reasoning compared to the title character's rigid antiquity.
As Ulysses, he is mentioned regularly in Virgil's Aeneid, and the poem's hero, Aeneas, rescues one of Ulysses's crew members who was left behind on the island of the Cyclops. He in turn offers a first-person account of some of the same events Homer relates, in which Ulysses appears directly. Virgil's Ulysses typifies his view of the Greeks: he is cunning but impious, and ultimately malicious and hedonistic.
Ovid retells parts of Ulysses's journeys, focusing on his romantic involvements with Circe and Calypso, and recasts him as, in Harold Bloom's phrase, "one of the great wandering womanizers." Ovid also gives a detailed account of the contest between Ulysses and Ajax for the armor of Achilles.
Greek legend tells of Ulysses as the founder of Lisbon, Portugal, calling it Ulisipo or Ulisseya, during his twenty-year errand on the Mediterranean and Atlantic seas. Olisipo was Lisbon's name in the Roman Empire. Basing in this folk etymology, the belief that Ulysses is recounted by Strabo based on Asclepiades of Myrleia's words, by Pomponius Mela, by Gaius Julius Solinus (3rd century A.D.), and finally by Camões in his epic poem Lusiads.[출처 필요]
Middle Ages and Renaissance
Dante, in Canto 26 of the Inferno of his Divine Comedy, encounters Odysseus ("Ulisse" in the original Italian) near the very bottom of Hell: with Diomedes, he walks wrapped in flame in the eighth ring (Counselors of Fraud) of the Eighth Circle (Sins of Malice), as punishment for his schemes and conspiracies that won the Trojan War. In a famous passage, Dante has Odysseus relate a different version of his final voyage and death from the one foreshadowed by Homer. He tells how he set out with his men for one final journey of exploration to sail beyond the Pillars of Hercules and into the Western sea to find what adventures awaited them. Men, says Ulisse, are not made to live like brutes, but to follow virtue and knowledge.[1254]
After travelling west and south for five months, they saw in the distance a great mountain rising from the sea (this is Purgatory, in Dante's cosmology) before a storm sank them. Dante did not have access to the original Greek texts of the Homeric epics, so his knowledge of their subject-matter was based only on information from later sources, chiefly Virgil's Aeneid but also Ovid; hence the discrepancy between Dante and Homer.
He appears in Shakespeare's Troilus and Cressida, set during the Trojan War.
In Greek mythology, Ardeas was a son of Odysseus and Circe. He was said[1255] to have founded Ardea, a city in Latium, although others suggest Ardea was founded by Danae.
Latinus from Guillaume Rouillé's Promptuarii Iconum Insigniorum
Latinus in Council, print by Wenceslas Hollar, 1607-1677
Latinus (Lătīnŭs) was a figure in both Greek and Roman mythology.
Greek mythology
In Hesiod's Theogony,[1256] Latinus was the son of Odysseus and Circe who ruled the Tyrsenoi, presumably the Etruscans, with his brothers Ardeas and Telegonus. Latinus is also referred to, by much later authors, as the son of Pandora II and brother of Graecus[1257] although according to Hesiod, Graecus had three brothers, Hellen, Magnitas, and Macedon with the first being the father of Doros, Xuthos, and Aeolos.
Roman mythology
In later Roman mythology (notably Virgil's Aeneid), Latinus, or Lavinius, was a king of the Latins. He is sometimes described as the son of Faunus and Marica, and father of Lavinia with his wife, Amata. He hosted Aeneas's army of exiled Trojans and offered them the option of reorganizing their life in Latium. His wife Amata wished his daughter Lavinia to be betrothed to Turnus, king of the Rutuli, but Faunus and the gods insisted that he give her instead to Aeneas; Turnus consequently declared war on Aeneas and was killed two weeks into the conflict. Ascanius, the son of Aeneas, later founded Alba Longa and was the first in a long series of kings leading to Romulus and Remus, the founders of Rome all the way down to Julius Caesar. This version is not properly compatible with the Greek one: the Trojan War had ended only eight years earlier, and Odysseus only met Circe a couple of months later, so any son of the pair could only be seven years old, whereas the Roman Latinus had an adult daughter by this time.
The Tyrrhenians (Attic Greek: Τυρρηνοί - Turrhēnoi) or Tyrsenians (Ionic: Τυρσηνοί - Tursēnoi; Doric: Τυρσανοί - Tursānoi[1258]) is an exonym used by Greek authors to refer to a non-Greek people.
Earliest references
The origin of the name is uncertain. It is only known to be used by Greek authors, but apparently not of Greek origin. It has been connected to tursis, also a "Mediterranean" loan into Greek, meaning "tower" (see there). Direct connections with Tusci, the Latin exonym for the Etruscans, from Turs-ci have also been attempted.[1259] See also Turan, tyrant.
The earliest instances in literature are in Hesiod and the Homeric hymn to Dionysus. Hesiod has

And they [the sons of Circe] ruled over the famous Tyrsenians, very far off in a recess of the holy islands.[1260]

The Homeric hymn to Dionysus has Tyrsenian pirates seizing Dionysus,

Presently there came swiftly over the sparkling sea Tyrsenian pirates on a well-decked ship — a miserable doom led them on.[1261]

Possible identification with the Etruscans
Later, in the 6th to 5th centuries BC, the name referred specifically to the Etruscans, for whom the Tyrrhenian Sea is named, according to Strabo.[1262] In Pindar,[1263] the Tyrsanoi appear grouped with the Carthaginians as a threat to Magna Graecia:

I entreat you, son of Cronus, grant that the battle-shouts of the Carthaginians and Etruscans stay quietly at home, now that they have seen their arrogance bring lamentation to their ships off Cumae.

The name is also attested in a fragment by Sophocles.[1264]
The name becomes increasingly associated with the generic Pelasgians. Herodotus[1265] places them in Crestonia in Thrace, as neighbours of the Pelasgians. Similarly, Thucydides[1266] mentions them together with the Pelasgians and associates them with Lemnian pirates and with the pre-Greek population of Attica.
Lemnos remained relatively free of Greek influence up to Hellenistic times, and interestingly, the Lemnos stele of the 6th century BC is inscribed with a language very similar to Etruscan. This has led to the postulation of a "Tyrrhenian language group" comprising Etruscan, Lemnian and Raetic.
There is thus evidence that there was indeed at least a linguistic relationship between the Lemnians and the Etruscans. The circumstances of this are disputed; a majority of scholars, at least in Italy, would ascribe Aegean Tyrrhenians to the Etruscan expansion from the 8th to 6th centuries, putting the homeland of the Etruscans in Italy and the Alps particularly because of their relation to the Alpine Raetic population.
Another hypothesis connecting the Tyrrhenians and the Eruscans posits that the Etruscans derive at least partially from a 12th-century BC invasion from the Aegean and Anatolia imposing itself over the Italic Villanovan culture, with some scholars claiming a relationship or at least evidence of close contact between the Anatolian languages and the Etruscan language. There is no archaeological evidence from material culture of such a cultural shift, but adherents of this latter school of thought point to the legend of Lydian origin of the Etruscans referred to by Herodotus,[1267] and the statement of Livy that the Raetians were Etruscans driven into the mountains by the invading Gauls. Critics of this theory point to the very scanty evidence of a linguistic relationship of Etruscan with Indo-European, let alone Anatolian in particular, and to Dionysius of Halicarnassus who decidedly argues against an Etruscan-Lydian relationship. However, the Indo-European Lydian language is first attested some time after the Tyrrhenian migrants are said to have left for Italy. There were also a number of non-Indo-European languages present in Ancient Anatolia, such as Hurrian and Hattic, which were related to Caucasian languages and pre-dated the Indo-European presence in Anatolia, and which are thought by some to be related to Etruscan and the other Tyrrhenian languages. The Greeks themselves speak of an earlier substrate people who were absorbed into Lydian to form one tribe of three groups that came to make up this people.
Identification with the name Spard
"Spard" or "Sard", another name closely connected to the name Tyrrhenian, was the capital city of the land of Lydia, the original home of the Tyrrhenians; it was referred to by the Greeks as "Sardis". The name preserved by Greek and Egyptian renderings is "Sard," for the Greeks call it "Sardis" and the name appears in the Egyptian inscriptions as "Srdn."[1268]
Telegonus is the name of three different characters in Greek mythology.
Son of Odysseus
Telegonus (Greek: Τηλέγονος, English translation: born afar) was the youngest son of Circe and Odysseus.
When Telegonus grew up, Circe sent him to find Odysseus, who by this time had finally returned to Ithaca from the Trojan War. On his arrival Telegonus began plundering the island, thinking it was Corcyra. Odysseus and his oldest son, Telemachus, defended their city and Telegonus accidentally killed his father with the spine of a stingray. He brought the body back to Aeaea and took Penelope, Odysseus' widow, and Telemachus, Odysseus' son, with him. Circe made them immortal and married Telemachus, while Telegonus made Penelope his wife. With Penelope, he was the father of Italus.
This is the story told in the Telegony, an early Greek epic that does not survive except in a summary, but which was attributed to Eugamon or Eugammon of Cyrene and written as a sequel to the Odyssey. Variants to the story are found in later poets: for example, in a tragedy by Sophocles, Odysseus Acanthoplex (which also does not survive), Odysseus finds out from an oracle that he is doomed to be killed by his son. He assumes that this means Telemachus, whom he promptly banishes to a nearby island. When Telegonus arrives on Ithaca, he approaches Odysseus' house, but the guards do not admit him to see his father; a commotion arises, and Odysseus, thinking it is Telemachus, rushes out and attacks. In the fighting he is killed by Telegonus.
In Italian and Roman mythology, Telegonus became known as the founder of Tusculum, a city just to the south-east of Rome, and sometimes also as the founder of Praeneste, a city in the same region (modern Palestrina). Ancient Roman poets regularly used phrases such as "walls of Telegonus" (e.g. Propertius 2.32) or "Circaean walls" to refer to Tusculum.
King of Egypt
Another Telegonus was a king of Egypt who was sometimes said to have married the nymph Io.
Son of Proteus
Another character of the same name was the son of the sea god Proteus who wrestled with Heracles and lost his life in the battle. His brother Polygonus met the same fate.

오디세우스와 칼립소의 자녀: 나우시토오스 · 나우시노오스 편집

[1017] And the bright goddess Calypso (칼립소: 오케아노스와 테티스의 딸, 강의 여신) was joined to Odysseus (오디세우스: 이타카의 영주, 트로이 전쟁의 영웅, 토로이 목마의 고안자) in sweet love, and bare him

  1. Nausithous (나우시토오스: 오디세우스와 칼립소의 아들) and
  2. Nausinous (나우시노오스: 오디세우스와 칼립소의 아들).

[1019] These are the immortal goddesses who lay with mortal men and bare them children like unto gods.

Calypso (Kalypso)
Detail from Calypso receiving Telemachus and Mentor in the Grotto by William Hamilton
AbodeOgygia
SymbolDolphin
ConsortOdysseus
ParentsAtlas
ChildrenBy some accounts Latinus, by others Nausithous and Nausinous
Calypso (/kəˈlɪps/; Καλυψώ, Kalypsō) was a nymph in Greek mythology, who lived on the island of Ogygia, where she detained Odysseus for several years. She is generally said to be the daughter of the Titan Atlas.[1269]
Hesiod mentions either different Calypsos or the same Calypso as one of the Oceanid daughters of Tethys and Oceanus,[1270] and Pseudo-Apollodorus as one of the Nereid daughters of Nereus and Doris.[1271]
The Odyssey
Calypso is remembered most for her role in Homer's Odyssey, in which she keeps the fabled Greek hero Odysseus on her island so she could make him her immortal husband. According to Homer, Calypso kept Odysseus hostage at Ogygia for seven years,[1272] while Pseudo-Apollodorus says five years[1273] and Hyginus says one.[1274] Calypso enchants Odysseus with her singing as she strolls to and fro across her weaving loom, with a golden shuttle. During this time they sleep together, although Odysseus soon comes to wish for circumstances to change.
Odysseus cannot be away from his wife Penelope any longer and wants to go to Calypso to tell her. His patron goddess Athena asks Zeus to order the release of Odysseus from the island, and Zeus sends the messenger Hermes, to tell Calypso to set Odysseus free, for it was not his destiny to live with her forever. She angrily comments on how the gods hate goddesses having relationships with mortals. Then being worried for her not-meant-to-be love Odysseus, Calypso sends him on his way with a boat, wine, and bread. Calypso then attempts suicide, but, being immortal, is unable to end her life.
Homer does not mention any children by Calypso. By some accounts, which come after the Odyssey, Calypso bore Odysseus a son, Latinus,[1275] though Circe is usually given as Latinus's mother.[1276] In other accounts Calypso bore Odysseus two children, Nausithous and Nausinous.[1277]
Name
The etymology of Calypso's name is from καλύπτω (kalyptō), meaning "to cover", "to conceal", "to hide", or "to deceive".[1278] According to Etymologicum Magnum her name means καλύπτουσα το διανοούμενον, i.e. "concealing the knowledge", which combined with the Homeric epithet δολόεσσα, meaning subtle or wily, justifies the hermetic character of Calypso and her island.
The spelling of "Calypso music" reflects a later folk-etymological assimilation with the mythological name[1279] and is not otherwise related to the character in the Odyssey.
Nausithous or Nausithoös (Gr. Ναυσίθοος) is a name that refers to the following characters in Greek mythology:
  • The king of the Phaeacians in the generation before Odysseus washed ashore on their home island of Scherie. He was the son of the god Poseidon and a Phaeacian woman named Periboia. According to Homer, Nausithous led a migration of Phaeacians from Hypereia to the island of Scheria in order to escape the lawless Cyclopes. He is the father of Alcinous and Rhexenor. Alcinous would go on to marry his niece, Rhexenor's daughter Arete.[1280] One source relates that Heracles came to Nausithous to get cleansed after the murder of his children; during his stay in the land of the Phaeacians, the hero fell in love with the nymph Melite and conceived a son Hyllus with her.[1281]
In Greek mythology, Nausinous or Nausinoös was the son of Odysseus and Calypso.
While stranded on Ogygia, Odysseus was forced to become the lover of Calypso.[1284] According to Hesiod, this union resulted in two sons, named Nausinous and Nausithous.[1285] Neither Nausinous nor his brother are mentioned in Homer's Odyssey.
Classical lore suggests some Greeks believed that Telemachus would later voyage to the island of Calypso and there marry his half-sister, the child of Calypso and Odysseus.

1,021~1,022행: 여인들의 목록의 서두 편집

[1021] But now, sweet-voiced Muses (무사: 제우스와 므네모시네의 아홉 딸, 문학 · 과학 · 예술의 여신들) of Olympus (올림포스 산), daughters of Zeus who holds the aegis (아이기스: 이지스, 제우스의 방패), sing of the company of women.

THE END

참고 문헌 편집

  • Albinus, Lars (2000). 《The House of Hades: Studies in Ancient Greek Eschatology》. Aarhus: Aarhus University Press. 
  • Buxton, R (2004). 《The complete World of Greek Mythology》. London: Thames & Hudson Ltd. 
  • Camus, Albert. “The Myth of Sisyphus”. 2012년 12월 3일에 확인함. 
  • Fairbanks, Arthur (1900). “The Chthonic Gods of Greek Religion”. 《The American Journal of Philology》 (The Johns Hopkins University Press) 21 (3): 241–259. doi:10.2307/287716. JSTOR 287716. 
  • Garland, Robert (1985). 《The Greek Way of Death》. London: Duckworth. 
  • Leeming, David. “Demeter and Persephone”. 《The Oxford Companion to World Mythology》. Oxford University Press. 2012년 12월 2일에 확인함. 
  • Leeming, David. “Styx”. 《The Oxford Companion to World Mythology》. Oxford University Press. 2012년 12월 2일에 확인함. 
  • Long, J. Bruce (2005). “Underworld”. 《Encyclopedia of Religion》 (Macmillan Reference USA) 14: 9451–9458. 
  • Mirtro, Marina Serena (2012). 《Death in the Greek world : from Homer to the classical age.》. Norman: University of Oklahoma Press. 
  • Mikalson, Jon D (2010). 《Ancient Greek Religion》. West Sussex: Wiley-Blackwell. 
  • Mystakidou, Kyriaki; Tsilika, Eleni; Parpa, Efi; Katsouda, Elena; Vlahous, Lambros (2004–2005). “Death and Grief in the Greek Culture”. 《Omega》 (Baywood Publishing Co.) 50 (1): 23–34. 
  • O’Cleirigh, Padraig, Rex A Barrell, and John M Bell (2000). 《An introduction to Greek mythology : story, symbols, and culture》. Lewiston: Edwin Mellen Press. 
  • Peck, Harry Thurston (1897). 《Harper's Dictionary of Classical Literature and Antiquities》. Harper. 
  • Pfister, F (1961). 《Greek Gods and Heroes》. London: Macgibbon & Kee. 
  • Scarfuto, Christine. “The Greek Underworld”. 2012년 12월 3일에 확인함. 
  • Schmiel, Robert (1987). “Achilles in Hades”. 《Classical Philology》 (The University of Chicago Press) 82 (1): 35–37. doi:10.1086/367020. JSTOR 270025. 

주해 편집

1. The epithet probably indicates coquettishness.

2. A proverbial saying meaning, "why enlarge on irrelevant topics?"

3. "She of the noble voice": Calliope is queen of Epic poetry.

4. Earth, in the cosmology of Hesiod, is a disk surrounded by the river Oceanus and floating upon a waste of waters. It is called the foundation of all (the qualification "the deathless ones ..." etc. is an interpolation), because not only trees, men, and animals, but even the hills and seas (ll. 129, 131) are supported by it.

5. Aether is the bright, untainted upper atmosphere, as distinguished from Aer, the lower atmosphere of the earth.

6. Brontes is the Thunderer; Steropes, the Lightener; and Arges, the Vivid One.

7. The myth accounts for the separation of Heaven and Earth. In Egyptian cosmology Nut (the Sky) is thrust 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).

10. Cletho (the Spinner) is she who spins the thread of man's life; Lachesis (the Disposer of Lots) assigns to each man his destiny; Atropos (She who cannot be turned) is the "Fury with the abhorred shears."

11. Many of the names which follow express various qualities or aspects of the sea: thus Galene is "Calm", Cymothoe is the "Wave-swift", Pherusa and Dynamene are "She who speeds (ships)" and "She who has power."

12. The "Wave-receiver" and the "Wave-stiller."

13. "The Unerring" or "Truthful"; cp. l. 235.

14. i.e. Poseidon.

15. Goettling notes that some of these nymphs derive their names from lands over which they preside, as Europa, Asia, Doris, Ianeira ("Lady of the Ionians"), but that most are called after some quality which their streams possessed: thus Xanthe is the "Brown" or "Turbid," Amphirho is the "Surrounding" river, Ianthe is "She who delights," and Ocyrrhoe is the "Swift-flowing."

16. i.e. Eos, the "Early-born."

17. Van Lennep explains that Hecate, having no brothers to support her claim, might have been slighted.

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.

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.

21. A Scholiast explains: "Either because they (men) sprang from the Melian nymphs (cp. l. 187); or because, when they were born (?), they cast themselves under the ash-trees, that is, the trees." The reference may be to the origin of men from ash-trees: cp. Works and Days, l. 145 and note.

22. sc. Atlas, the Shu of Egyptian mythology: cp. note on line 177.

23. Oceanus is here regarded as a continuous stream enclosing the earth and the seas, and so as flowing back upon himself.

24. The conception of Oceanus is here different: he has nine streams which encircle the earth and the flow out into the "main" which appears to be the waste of waters on which, according to early Greek and Hebrew cosmology, the disk-like earth floated.

25. i.e. the threshold is of "native" metal, and not artificial.

26. According to Homer Typhoeus was overwhelmed by Zeus amongst the Arimi in Cilicia. Pindar represents him as buried under Aetna, and Tzetzes reads Aetna in this passage.

27. The epithet (which means literally "well-bored") seems to refer to the spout of the crucible.

28. The fire god. There is no reference to volcanic action: iron was smelted on Mount Ida; cp. Epigrams of Homer, ix. 2-4.

29. i.e. Athena, who was born "on the banks of the river Trito" (cp. l. 929l)

30. Restored by Peppmuller. The nineteen following lines from another recension of lines 889-900, 924-9 are quoted by Chrysippus (in Galen).

31. sc. the aegis. Line 929s is probably spurious, since it disagrees with l. 929q and contains a suspicious reference to Athens.

주석 편집

  1. 4. Earth, in the cosmology of Hesiod, is a disk surrounded by the river Oceanus and floating upon a waste of waters. It is called the foundation of all (the qualification "the deathless ones ..." etc. is an interpolation), because not only trees, men, and animals, but even the hills and seas (ll. 129, 131) are supported by it.
  2. Hesiod, Theogony 116–122.
  3. Hesiod, Theogony 123–124.
  4. Gantz, p. 3; Hesiod, Theogony 813–814, 700; cf. 740.
  5. Elizabeth, Alice (1896). 《The Sources of Spenser's Classical Mythology》. New York: Silver, Burdett and Company. 52, 55쪽. 
  6. Harper, Douglas. “Online Etymology Dictionary: Erebus”. 2011년 7월 1일에 확인함. 
  7. Evelyn-White, Hugh G. (1914). 《The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White》. 《Perseus Digital Library Project》 (Cambridge: Harvard University Press).  인용 오류: 잘못된 <ref> 태그; "Evelyn-White"이 다른 콘텐츠로 여러 번 정의되었습니다
  8. Atsma, Aaron. “Hyginus, Fabulae 1–49”. Theoi E-Texts Library. 2011년 7월 1일에 확인함. 
  9. 5. Aether is the bright, untainted upper atmosphere, as distinguished from Aer, the lower atmosphere of the earth.
  10. Hesiod, Theogony 116–124.
  11. Morford, Mark P. O. (1999). 《Classical Mythology: Sixth Edition》. New York: Oxford University Press US. 36, 84, 253, 263, 271쪽. ISBN 0-19-514338-8. , ISBN 9780195143386 인용 오류: 잘못된 <ref> 태그; "Morford"이 다른 콘텐츠로 여러 번 정의되었습니다
  12. Peck, Harry Thurston (1897). 《Harper's Dictionary of Classical Literature and Antiquities, Volume 1》. New York: Harper. 620쪽. 
  13. Rengel, Marian (2009). 《Greek and Roman Mythology A to Z》. Infobase Publishing. 51쪽. ISBN 1-60413-412-7. , ISBN 9781604134124 인용 오류: 잘못된 <ref> 태그; "Rengel"이 다른 콘텐츠로 여러 번 정의되었습니다
  14. Turner, Patricia (2001). 《Dictionary of Ancient Deities》. Oxford University Press. 170쪽. ISBN 0-19-514504-6. , ISBN 9780195145045 인용 오류: 잘못된 <ref> 태그; "Turner"이 다른 콘텐츠로 여러 번 정의되었습니다
  15. Liddell, Henry George; Scott, Robert, 〈γαῖα〉, 《A Greek-English Lexicon 
  16. Ian Brooks, 편집. (2003). 《The Chambers Dictionary》 9판. 
  17. Hesiod, Theogony 116–118.
  18. Hesiod, Theogony, 119. Translated by Glenn W. Most in Loeb Classical Library
  19. Hesiod, Theogony 126–128.
  20. Hesiod, Theogony 129–132.
  21. Hesiod, Theogony 132–138.
  22. “AETHER: Greek protogenos god of upper air & light ; mythology : AETHER”. Theoi.com. 
  23. "We did not regard them as being in any way worthy of worship," Karl Kerenyi, speaking for the ancient Greeks, said of the Titans (Kerenyi, The Gods of the Greeks, 1951:20); "with the single exception, perhaps, of Cronos; and with the exception, also, of Helios."
  24. As at Iliad xv.36f and Odyssey v.184f.
  25. The Black Sea was the Greeks' ho pontos euxeinos, the "sea that welcomes strangers"
  26. Atsma, Aaron J. “Theoi Project: Pontus”. Theoi Project. 2011년 7월 2일에 확인함. 
  27. 6. Brontes is the Thunderer; Steropes, the Lightener; and Arges, the Vivid One.
  28. Hesiod, Theogony 139–146.
  29. Hesiod, Theogony 147–153.
  30. Hesiod, Theogony 154–200.
  31. 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.
  32. 8. Nymphs of the ash-trees, as Dryads are nymphs of the oak-trees. Cp. note on Works and Days, l. 145.
  33. 9. "Member-loving": the title is perhaps only a perversion of the regular Philomeides (laughter-loving 웃음을 좋아하는).
  34. Hesiod, Theogony 139–146.
  35. Hesiod, Theogony 147–153.
  36. Hesiod, Theogony 154–200.
  37. Hesiod, Theogony 233–239.
  38. Hesiod, Theogony 453–491.
  39. Hesiod, Theogony 626.
  40. Hesiod, Theogony 820–880.
  41. 10. Cletho (the Spinner) is she who spins the thread of man's life; Lachesis (the Disposer of Lots) assigns to each man his destiny; Atropos (She who cannot be turned) is the "Fury with the abhorred shears."
  42. Hesiod, Theogony 123.
  43. Hesiod, Theogony 124–125; Gantz, p. 4.
  44. Hesiod, Theogony 212–225; Gantz, pp. 4–5.
  45. Hesiod, Theogony 744–745.
  46. Hesiod, Theogony 758–759.
  47. Hesiod, Theogony 746–750.
  48. The Black Sea was the Greeks' ho pontos euxeinos, the "sea that welcomes strangers"
  49. Atsma, Aaron J. “Theoi Project: Pontus”. Theoi Project. 2011년 7월 2일에 확인함. 
  50. 11. Many of the names which follow express various qualities or aspects of the sea: thus Galene is "Calm", Cymothoe is the "Wave-swift", Pherusa and Dynamene are "She who speeds (ships)" and "She who has power."
  51. 12. The "Wave-receiver" and the "Wave-stiller."
  52. 13. "The Unerring" or "Truthful"; cp. l. 235.
  53. Hesiod, Theogony 233-36, is unequivocal that Nereus is the Old Man of the Sea (ἅλιος γέρων), whereas the Odyssey refers the sobriquet to Nereus (xxiv.58) to Proteus (iv.365, 387), and to Phorkys (xiii.96, 345).
  54. Iliad i.358, 538, 556; xviii.141; xx.107; xxiv.562.
  55. Or, as Proteus, Menelaus.
  56. On Argonautica iv.1396f, noted by Ruth Glynn, "Herakles, Nereus and Triton: A Study of Iconography in Sixth Century Athens" American Journal of Archaeology 85.2 (April 1981, pp. 121-132) p 121f.
  57. Glynn 1981:121-132.
  58. Papyrus Oxyrrhincus FGH 148, 44, col. 2; quoted by Robin Lane Fox, Alexander the Great (1973) 1986:168 and note. Thetis was the mother of Alexander's hero Achilles.
  59. Hesiod, Theogony 233
  60. Theoi.com; Glynn 1981.
  61. Aelian, On Animals 14.28
  62. The Iliad, Book II, "And now Iris, fleet as the wind, was sent by Jove to tell the bad news among the Trojans."
  63. Iliad xvi. 150.
  64. Hesiod, Theogony, 267.
  65. Virgil, Aeneid iii. 216; Ovid Metamorphoses vii.4, Fasti vi. 132; Hyginus, Fabula 14; Johannes Tzetzes, Ad Lycophron 653;
  66. Argonautica, book II; Ovid XIII, 710; Virgil III, 211, 245
  67. The form Phorcyds comes from modern dictionaries such as Wilhelm Vollmer's Wörterbuch der Mythologie (1874) (p. 380).
  68. "κῆτος" in Liddell, Henry and Robert Scott. 1996. A Greek-English Lexicon. Revised by H.S. Jones and R. McKenzie. Ninth edition, with revised supplement. Oxford: Clarendon Press.
  69. Kerenyi, p. 42.
  70. Kerenyi pp. 42-43.
  71. 14. i.e. Poseidon.
  72. Herodotus 2.53.
  73. Barbara Graziosi, The Invention of Homer (Cambridge, 2002) 98–101.
  74. Pierre Vidal-Naquet, Le monde d'Homère, Perrin, 2000, p. 19
  75. Hesiod, Theogony 280.
  76. Hesiod, Theogony 351
  77. Homeric Hymn 2, 417
  78. Nonnus, Dionysiaca, 40. 535 ff
  79. Hesiod, Theogony, 287, 981
  80. Pseudo-Apollodorus, Bibliotheca 2. 5. 10
  81. Stesichorus fragments 512-513, 587
  82. Hyginus, Fabulae, Preface & 151
  83. Servius on Virgil, Aeneid, 4. 250
  84. Tzetzes on Lycophron, 875
  85. Pseudo-Apollodorus, Bibliotheca 3. 12. 2
  86. Medusa, in her archaic centaur-like form. He appears in the incised relief on a mid-7th century BCE vase from Boeotia at the Louvre (CA795), illustrated in John Boardman, Jasper Griffin and Oswyn Murray, Greece and the Hellenistic World (Oxford University Press) 1988, fig p 87.
  87. Noted by Karl Kerenyi, The Heroes of the Greeks, 1959:80: "In the name Pegasos itself the connection with a spring, pege, is expressed."
  88. The connection of Pegasus with Pihassas was suggested by H.T. Bossert, "Die phönikisch-hethitischen Bilinguen vom Karatepe", Jahrbuch für kleinasiatische Forschung, 2 1952/53:333, P. Frei, "Die Bellerophontessaga und das Alte Testament", in B. Janowski, K. Koch and G. Wilhelm, eds., Religionsgeschichtliche Beziehungen zwischen Kleinasien, Nordsyrien und der Alte Testament, 1993:48f, and Hutter, "Der luwische Wettergott pihašsašsi under der griechischen Pegasos", in Chr. Zinko, ed. Studia Onomastica et Indogermanica... 1995:79-98
  89. "a storm god is not the origin of a horse. However, he had a like-sounding name, and Greek visitors to Cilicia may have connected their existing Pegasus with Zeus's lightning after hearing about this 'Pihassassi' and his functions and assuming, wrongly, he was their own Pegasus in a foreign land." Robin Lane Fox, Travelling Heroes in the Epic Age of Homer, Knopf Doubleday Publishing Group, 2009, ISBN 9780307271518, pp. 207f..
  90. Pausanias, 9. 31. 3.
  91. Antoninus Liberalis, Metamorphoses 9
  92. Pausanias, 2. 31. 9.
  93. Hesiod, Theogony 281; Pseudo-Apollodorus, Bibliotheke 2. 42, et al. Harris, Stephen L. and Gloria Platzner. Classical Mythology: Images and Insights. 2nd ed. (New York: Mayfield Publishing), 1998. 234.
  94. Geryon on dictionary.com
  95. Also Γηρυόνης and Γηρυονεύς (Gēryonēs and Gēryoneus).
  96. The early third-century Life of Apollonius of Tyana notes an ancient tumulus at Gades raised over Geryon as for a Hellenic hero: "They say that they saw trees here such as are not found elsewhere upon the earth; and that these were called the trees of Geryon. There were two of them, and they grew upon the mound raised over Geryon: they were a cross between the pitch tree and the pine, and formed a third species; and blood dripped from their bark, just as gold does from the Heliad poplar" (v.5).
  97. Hesiod, Theogony "the triple-headed Geryon".
  98. Aeschylus, Agamemnon: "Or if he had died as often as reports claimed, then truly he might have had three bodies, a second Geryon, and have boasted of having taken on him a triple cloak of earth, one death for each different shape."
  99. Scholiast on Hesiod's Theogony, referring to Stesichoros' Geryoneis (noted at TheoiProject).
  100. Erytheia, "sunset goddess" and nymph of the island that has her name, is one of the Hesperides.
  101. Pseudo-Apollodorus. Bibliotheke, 2.5.10.
  102. Libya was the generic name for North Africa to the Greeks.
  103. Stesichorus, fragment, translated by Denys Page.
  104. P.T. Eden, A Commentary on Virgil: Aeneid VII (Brill, 1975), p. 155 online.
  105. Signes gravés sur les églises de l'Eure et du Calvados by Asger Jorn, Volume II of the Bibliotehéque Alexandrie, published by the Scandinavian Institute of Comparative Vandalism, 1964, p198
  106. Dictionary of Greek and Roman Biography and Mythology
  107. theoi.com
  108. A confusion of the Garden of the Hesperides with an equally idyllic Arcadia is a modern one, conflating Sir Philip Sidney's Countess of Pembroke's Arcadia and Robert Herrick's Hesperides: both are viewed by Renaissance poets as oases of bliss, but they were not connected by the Greeks. The development of Arcadia as an imagined setting for pastoral is the contribution of Theocritus to Hellenistic culture: see Arcadia (utopia).
  109. Servius. ad Aen. 4,484.
  110. http://homepage.mac.com/cparada/GML/Tiryns.html
  111. Apollodorus, Library, 2.5.10ff.
  112. Hesiod, Theogony, 306ff.
  113. Iliad ix.664
  114. Apollonius Rhodius, Argonautica, 1. 74
  115. Hyginus, Fabulae, 14
  116. Bibliotheca 1. 8. 2
  117. Ovid, Metamorphoses, 8. 310
  118. Pseudo-Apollodorus, Bibliotheca 3. 13. 1 - 2
  119. Tzetzes on Lycophron, 175
  120. Antoninus Liberalis, Metamorphoses, 38
  121. Pseudo-Apollodorus, Bibliotheca 2. 5. 5
  122. Hyginus, Fabulae, 31 & 33
  123. Diodorus Siculus, Library of History, 4. 33. 1
  124. Pausanias, Description of Greece, 5. 10. 8
  125. Homer, Odyssey, 22. 295
  126. Ovid, Metamorphoses, 12. 219
  127. Ovid, "Ars Amatoria", 1.593
  128. Pseudo-Apollodorus, Bibliotheca 2. 5. 10
  129. Hesiod, Theogony, 293
  130. Tzetzes on Lycophron, 651
  131. Servius on Aeneid, 8. 299
  132. Virgil. Aeneid. Book V, 514
  133. Statius, Thebaid, 9. 749
  134. Spenser's Errour in The Faerie Queene resembles Echidna in this hybrid nature, as John M. Steadman notes, in "Sin, Echidna and the Viper's Brood", The Modern Language Review 56.1 (January 1961:62-66) p. 62.
  135. Hesiod, Theogony 295-305.
  136. Apollodorus, Library 2.1.2
  137. Hesiod, Theogony 270-305. This passage has been read variously as saying that Ceto (Grimal, p. 143; Caldwell, p. 46) or Callirhoe (Morford, p. 162; Smith "Echidna") was the mother of Echidna. Athanassakis, p. 44, says that Phorcys and Ceto are the "more likely candidates for parents of this hideous creature who proceeded to give birth to a series of monsters and scourges ..." Herbert Jennings Rose says that it is "not clear which parents are meant". However, according to Clay, p. 159, note 32, "the modern scholarly consensus ... assigns the role to Keto".
  138. Pausanias, Description of Greece 8.18.2
  139. Lamia and other drakainas also combine human and serpentlike natures.
  140. Kerenyi, pp. 51–52
  141. Homer, Iliad 2.783
  142. Iliad II.780-85.
  143. Fox, Travelling Heroes in the Epic Age of Homer (2008) p. 39; further discussion, pp. 107. 291-93, 297-300, etc.
  144. "Did Homer mean 'so rumour has it' or 'so informed observers say' (although Homer had not seen it himself)? Is the phrase conferring authority or expressing non-committal doubt?" (Fox 2008:39).
  145. Kirk, The Iliad: A Commentary, Books I-IV(1985), p. 243, noted by Fox 2008:289, note 22
  146. Hesiod, Theogony, 295ff.
  147. Pindar, fragment 13; Pythian odes 1.17 and 8.16, noted by Fox 2008: note 33.
  148. Strabo 13.4.6.
  149. Fox identifies Strabo's source as the mid-fifth century historian Xanthus of Lydia, who placed a king Arimous in the region of volcanic lava called "Burnt Lydia" (FrGH 765, fragment 13); Fox summarizes and dismisses the location: "it was not the location for Typhon's 'lashing': the monster was not still being beaten there" (Fox 2008:291).
  150. Syria was introduced as a possible location by the local historian Posidonius of Apamea, c. 100 BCE (Fox 2008:291f, "a false trail").
  151. Fox 2008, 107, note 32 (missing in the US edition).
  152. Fox 2008:288-98.
  153. Confusingly, the ancient Greeks identified another "Corycian Cave"on the slopes of Mount Parnassus, inventing a nymph Corycia to account for its name.
  154. Quoted by Fox 2008:293.
  155. See Typhon#Battle with Zeus
  156. Hesiod, Theogony 304
  157. Apollodorus, Library 2.5.10
  158. Hyginus, Fabulae Preface, 151
  159. Apollodorus, Library 2.3.1
  160. Apollodorus, Library 2.5.11
  161. Apollodorus, Epitome 1
  162. Apollodorus, Library, 2.5.10ff.
  163. Hesiod, Theogony, 306ff.
  164. Iliad ix.664
  165. “Cerberus”. 《Merriam-Webster Online Dictionary》. Merriam-Webster. 2009년 7월 16일에 확인함. 
  166. Κέρβερος, Wiktionary (This version)
  167. “Yahoo! Deducation”. 
  168. 《Cerberus definition - Dictionary - MSN Encarta》. 2009년 10월 31일에 원본 문서에서 보존된 문서. 
  169. “Hercules' Twelfth Labor: Cerberus”. Perseus Project. 2008년 10월 21일에 확인함. 
  170. Bloomfield, Maurice (2003). 《Cerberus the Dog of Hades》. Kessinger Publishing. 8쪽. ISBN 0-7661-3020-7. 
  171. Allardice, Pamela (1991). 《Myths, Gods & Fantasy》. ABC-CLIO. 52쪽. ISBN 0-87436-660-7. 
  172. Guerber, Helene (2003). 《Myths of Greece and Rome》. Kessinger Publishing. ISBN 0-7661-4856-4. 
  173. "This monster was so poisonous that she killed men with her breath, and if anyone passed by when she was sleeping, he breathed her tracks and died in the greatest torment." (Hyginus, 30).
  174. Kerenyi (1959), 143.
  175. For other chthonic monsters said in various sources to be ancient offspring of Hera, the Nemean Lion, the Stymphalian birds, the Chimaera, and Cerberus.
  176. Kerenyi, The Heroes of the Greeks(angelo) 1959:144.
  177. Strabo, viii.3.19, Pausanias, v.5.9; Grimal 1987:219.
  178. Peck, "Chimaera".
  179. Homer, Iliad 6.179–182
  180. "The creature was a goat; a young goat that had seen but one winter was called chimaira in Greek". (Kerenyi 1959:82).
  181. In Richmond Lattimore's translation.
  182. Homer, Iliad, 16.328–329
  183. Hesiod Theogony 319–325 in Hugh Evelyn-White's translation.
  184. Pseudo-Apollodorus, Bibliotheca 2.3.1: "it had the fore part of a lion, the tail of a dragon, and its third head, the middle one, was rough which it belched fire. And it devastated the country and harried the cattle; for it was a single creature with the power of three beasts. It is said, too, that this Chimera was bred by Amisodarus, as Homer also affirms,3 and that it was begotten by Typhon on Echidna, as Hesiod relates".
  185. Pindar: Olympian Odes, 13.84–90; Pseudo-Apollodorus, Bibliotheca 2.3.2; Hesiod, Theogony 319 ff.
  186. Graves, section 75, note
  187. Graves 1960:sect.34.2.
  188. Kerenyi 1959, p 75.
  189. Iliad vi.155–203.
  190. By some accounts, Bellerophon's father was really Poseidon. Kerenyi 1959 p 78 suggests that "sea-green" Glaucus is a double for Poseidon, god of the sea, who looms behind many of the elements in Bellerophon's myth, not least as the sire of Pegasus and of Chrysaor, but also as the protector of Bellerophon.
  191. Kerenyi 1959 p 80.
  192. Apollodorus, Library 3.5.8
  193. Apollodorus, Library 2.5.1
  194. The problem arises from the ambiguous referent of the pronoun "she" in line 326 of the Theogony, see Clay, p.159, note 34
  195. Hesiod, Theogony 333–336
  196. Grimal, "Scythes" pp. 414–415.
  197. http://people.hsc.edu/drjclassics/texts/Oedipus/sphinx.shtm
  198. Regier, Willis Goth. Book of the Sphinx (Lincoln: University of Nebraska Press, 2004), 54, 59, 177.
  199. Entry σφίγγω at LSJ.
  200. Note that the γ takes on a 'ng' sound in front of both γ and ξ.
  201. Bauer, S. Wise (2007). 《The History Of The Ancient World》. New York: W. W. Norton & Company, Inc. 110–112쪽. ISBN 0-393-05974-X. 
  202. Hesiod, Theogony 327
  203. Who is meant as the mother is unclear, the problem arising from the ambiguous referent of the pronoun "she" in line 326 of the Theogony, see Clay, p.159, note 34
  204. Edmunds, Lowell (1981). 《The Sphinx in the Oedipus Legend》. Königstein im Taunus: Hain. ISBN 3-445-02184-8. 
  205. Apollodorus, Library Apollod. 3.5.8
  206. Grimal, Pierre (1996). 《The Dictionary of Classical Mythology》. trans. A. R. Maxwell-Hyslop. Blackwell Publishing. ISBN 0-631-20102-5.  (entry "Oedipus", p. 324)
  207. Julien d'Huy (2012). L'Aquitaine sur la route d'Oedipe? La Sphinge comme motif préhistorique. Bulletin de la SERPE, 61: 15-21.
  208. Regier, Book of the Sphinx, chapter 4.
  209. Maier, Michael (1617). 《Atalanta Fugiens》. trans. Peter Branwin. Johann Theodor de Bry. 
  210. Schaller, George B. (1972). 《The Serengeti lion: A study of predator-prey relations》. Chicago: University of Chicago Press. ISBN 0226736393. 
  211. Apollodorus, Library 2.5.1
  212. Hesiod, Theogony 327
  213. Sutton 2003:181 (see below).
  214. 15. Goettling notes that some of these nymphs derive their names from lands over which they preside, as Europa, Asia, Doris, Ianeira ("Lady of the Ionians"), but that most are called after some quality which their streams possessed: thus Xanthe is the "Brown" or "Turbid," Amphirho is the "Surrounding" river, Ianthe is "She who delights," and Ocyrrhoe is the "Swift-flowing."
  215. Hesiod. Theogony lines 136, 337 and Bibliotheke, 1.2.
  216. Tethys and Oceanus appear as a pair in Callimachus, Hymn 4.17, and in Apollonius, Argonautica 3.244. In Catullus 88, not even Tethys and Oceanus can wash away Gellius' stain of incest: "o Gelli, quantum non ultima Tethys/ nec genitor Nympharum abluit Oceanus." S. J. Harrison, in "Mythological Incest: Catullus 88" The Classical Quarterly New Series, 46.2 (1996), pp. 581-582, points out the irony of Catullus' allusion to the sibling couple in this context.
  217. Hesiod. Theogony, 337-70 gives an extensive list of their progeny, reflected in the list appended above.
  218. Burkert 1992:92 states that "Tethys is in no way an active figure in Greek mythology".
  219. Burkert 1992:93.
  220. http://www.harbus.org/2007/This-Month-from-Baker-3802/
  221. Sara M. Wages, "A Note on the Dumbarton Oaks 'Tethys Mosaic'"Dumbarton Oaks Papers 40 (1986), pp. 119-128. Wages notes a sixth-century Attic vase painted by Sophilos at the British Museum, where Tethys is identified among the guests, that included all of the deities, at the wedding of Peleus and Thetis. She appends a list of other similar, though [unidentified] images from the Greek east as far as Armenia, that can be taken for Tethys.
  222. "...the time when Zeus caused Father Kronos to sink beneath the earth and sea. At that time Zeus and Hera lived in the palace of Okeanos and Tethys, who had received the divine children from the hands of Rhea and were keeping them hidden." (Karl Kerenyi, The Gods of the Greeks, 1951: 96, noting Iliad 14.239).
  223. even in Antiquity (Burkert 1992:92)
  224. Pseudo-Hyginus, Fabulae, 177: "For Tethys, wife of Oceanus, and foster mother of Juno [Hera], forbids its setting in the Oceanus."
  225. Robert Graves, The Greek Myths, 24.9, 164.1
  226. Hesiod, Theogony, 346 ff
  227. Bibliotheca 1.8
  228. Hesiod Theogony 243; Bibliotheca 1.11
  229. Hesiod Theogony 337
  230. Hyginus. Fabulae, Preface.
  231. Hesiod; Theogony, 364-370
  232. Hesiod; Theogony, 346
  233. Homeric Hymn 2 to Demeter, 415
  234. Pausanias, Guide to Greece, 8.31.4; 8.38.2; 8.47.3
  235. Pseudo-Apollodorus, Bibliotheca 1.2.2
  236. Hyginus; Fabulae, Preface: The text is corrupted in places, making the names of some of the daughters illegible.
  237. Scholia on Apollonius Rhodius, Argonautica, 3. 242
  238. Stephanus of Byzantium, s. v. Akragantes
  239. Pindar, Odes Olympian, V
  240. Diodorus Siculus, Library of History, V.55
  241. Callimachus, Hymn III to Artemis, 12
  242. Ovid, Metamorphoses 3.155
  243. Pausanias, Description of Greece, 1. 38. 7
  244. Suidas s. v. Euphorion
  245. Hyginus, Fabulae 14
  246. Suidas s. v. Hippeia Athena
  247. Theoi Project - Polyphe
  248. Hesiod; Theogony, 334
  249. Pseudo-Plutarch, On Rivers
  250. M.M. Honan, Guide to the Pergamon Museum, Berlin 1904, etc.
  251. Hesiod, Theogony, 132.
  252. Graves, Robert, The Greek Myths, 42.a
  253. Hesoid, Theogony 371; of "cow-eyed, Karl Kerenyi observes that "these names recall such names as Europa and Pasiphae, or Pasiphaessa—names of moon-goddesses who were associated with bulls. In the mother of Helios we can recognize the moon-goddess, just as in his father Hyperion we can recognise the sun-god himself" (Kerenyi, The Gods of the Greeks, 1951, p. 192).
  254. Morford, Mark P. O.; Lenardon, Robert J. (2000). 《Classical Mythology》. Oxford University Press. 40쪽. ISBN 978-0-19-514338-6. 
  255. Keightley, Thomas (1877). " 《The mythology of ancient Greece and Italy》. 47쪽. 
  256. A Summary of Pythagorean Theology 
  257. Hesiod, Theogony, 239.
  258. Hesiod, Theogony, 375: "And Eurybia, bright goddess, was joined in love to Crius and bore great Astraeus, and Pallas, and Perses who also was eminent among all men in wisdom."; also pseudo-Apollodorus Bibliotheke, 1.2.2.
  259. Hesiod, Theogony, 233.
  260. Hesiod, Theogony, 233ff 265-69; pseudo-Apollodorus Bibliotheke, 1.2.6
  261. Etymology uncertain: traditionally considered a variation of κρῑός "ram"; the word κρεῖος was also extant in Ancient Greek but only in the sense of "type of mussel" [1][2].
  262. "About the other siblings of Kronos no close inquiry is called for," observes Friedrich Solmsen, in discussing "The Two Near Eastern Sources of Hesiod", Hermes 117.4 (1989:413–422) p. 419. "They prove useful for Hesiod to head his pedigrees of the gods", adding in a note "On Koios and Kreios we have to admit abysmal ignorance."
  263. M.L. West, "Hesiod's Titans," The Journal of Hellenic Studies 105 (1985), pp. 174–175.
  264. 《Theoi.com on Crius》 
  265. 16. i.e. Eos, the "Early-born."
  266. Hesiod. 《The Theogony of Hesiod》. Forgotten Books. 13쪽. ISBN 978-1-60506-325-6. 
  267. Smith, William (1859). 《Dictionary of Greek and Roman Biography and Mythology》. Little, Brown and Company. 389쪽. 
  268. Barney, Stephen et al., transl., ed. (2010). 《The Etymologies of Isidore of Seville》. Cambridge U. Press. 105쪽. 
  269. Anthon, Charles (1855). 《A Classical Dictionary》. Harper & Brothers. 219쪽. 
  270. There is no entry for this form in Liddell and Scott.
  271. Liddell and Scott: Φωσφόρος
  272. Jewish Encyclopedia: article Lucifer
  273. Theogony 381
  274. Theoi Greek Mythology
  275. Metamorphoses 11:295
  276. Metamorphoses, 11:271
  277. Moshe Halbertal, Avishai Margalit, Idolatry (Harvard College 1992 ISBN 0-674-44312-8), pp. 141-142
  278. Cicero wrote: Stella Veneris, quae Φωσφόρος Graece, Latine dicitur Lucifer, cum antegreditur solem, cum subsequitur autem Hesperos (The star of Venus, called Φωσφόρος in Greek and Lucifer in Latin when it precedes, Hesperos when it follows the sun – De Natura Deorum 2, 20, 53.
    Pliny the Elder: Sidus appellatum Veneris … ante matutinum exoriens Luciferi nomen accipit … contra ab occasu refulgens nuncupatur Vesper (The star called Venus … when it rises in the morning is given the name Lucifer … but when it shines at sunset it is called Vesper) Natural History 2, 36
  279. Virgil wrote:
    Luciferi primo cum sidere frigida rura
    carpamus, dum mane novum, dum gramina canent
    (Let us hasten, when first the Morning Star appears, to the cool pastures, while the day is new, while the grass is dewy) Georgics 3:324–325.
    And Lucan:
    Lucifer a Casia prospexit rupe diemque
    misit in Aegypton primo quoque sole calentem
    (The morning-star looked forth from Mount Casius and sent the daylight over Egypt, where even sunrise is hot) Lucan, Pharsalia, 10:434–435; English translation by J.D.Duff (Loeb Classical Library)
  280. Ovid wrote:
    … vigil nitido patefecit ab ortu
    purpureas Aurora fores et plena rosarum
    atria: diffugiunt stellae, quarum agmina cogit
    Lucifer et caeli statione novissimus exit
    (Aurora, awake in the glowing east, opens wide her bright doors, and her rose-filled courts. The stars, whose ranks are shepherded by Lucifer the morning star, vanish, and he, last of all, leaves his station in the sky – Metamorphoses 2.114–115; A. S. Kline's Version
    And Statius:
    Et iam Mygdoniis elata cubilibus alto
    impulerat caelo gelidas Aurora tenebras,
    rorantes excussa comas multumque sequenti
    sole rubens; illi roseus per nubila seras
    aduertit flammas alienumque aethera tardo
    Lucifer exit equo, donec pater igneus orbem
    impleat atque ipsi radios uetet esse sorori
    (And now Aurora rising from her Mygdonian couch had driven the cold darkness on from high in the heavens, shaking out her dewy hair, her face blushing red at the pursuing sun – from him roseate Lucifer averts his fires lingering in the clouds and with reluctant horse leaves the heavens no longer his, until the blazing father make full his orb and forbid even his sister her beams) Statius, Thebaid 2, 134–150; Translated by A. L. Ritchie and J. B. Hall in collaboration with M. J. Edwards
  281. Hesiod, Theogony 383 ff (trans. Evelyn-White)
  282. No ancient source says that the coins were placed on the dead person's eyes; see Charon's obol.
  283. Iliad(1-3), Homer; H. Travers, 1740
  284. http://www.bbc.co.uk/news/science-environment-23146454
  285. Hesiod. Theogony, 375-383.
  286. Hyginus.
  287. Homeric Hymn IV To Hermes, Line 100.
  288. Ovid. Fasti, 4.373.
  289. Pausanias. Description of Greece, 7.26.12.
  290. Hesiod, Theogony 383–5.
  291. Hesiod, Theogony 386–7.
  292. Goddessnike.com (2011 [last update]). “Goddess Nike - Who is Nike? The Winged Goddess of Victory”. 《goddessnike.com》. 24 June 2011에 확인함. 
  293. “Styx is the goddess of the underworld river Styx (water is not Nike's mother)”. Theoi.com. 2011년 11월 15일에 확인함. 
  294. “Nike: Greek goddess of victory”. Theoi.com. 2011년 11월 15일에 확인함. 
  295. Sayles, Wayne G. (2007). 《Ancient Coin Collecting II》. Krause Publications. 149쪽. ISBN 978-0-89689-516-4. 
  296. Hesiod, Theogony 383 ff
  297. Bibliotheca 1. 9
  298. Aeschylus, Prometheus Bound, 1 ff
  299. Hesiod, Theogony 383–5.
  300. Hesiod, Theogony 386–7.
  301. Hesiod, Theogony 389–94.
  302. Hesiod, Theogony 403.
  303. Herodotus 2.98; Diodorus Siculus2.47.2.
  304. Pindar consistently refers to Apollo and Artemis as twins; other sources instead give separate birthplaces for the siblings.
  305. Karl Kerenyi notes, The Gods of the Greeks 1951:130, "His twin sister is usually already on the scene."
  306. Hesiod, Theogony 406; "dark-veiled Leto" (Orphic Hymn 35, To Leto
  307. Letun noted is passing in Larissa Bonfante and Judith Swaddling, Etruscan Myths (series: The Legendary Past) (British Museum/University of Texas Press) 2006, p. 72.
  308. Marinatos' publications on Dreros are listed by Burkert 1985, sect. I.4 note 16 (p.365); John Boardman, Annual of the British School at Athens 62 (1967) p. 61; Theodora Hadzisteliou Price, "Double and Multiple Representations in Greek Art and Religious Thought" The Journal of Hellenic Studies 91 (1971:pp. 48–69), plate III.5a-b.
  309. Burkert, Greek Religion 1985.
  310. The process is discussed by T. R. Bryce, "The Arrival of the Goddess Leto in Lycia", Historia: Zeitschrift für alte Geschichte, 321 (1983:1–13).
  311. Bryce 1983:1 and note 2.
  312. Bryce 1983, summarizing the archaeology of the Letoon.
  313. Alan Hall, "A Sanctuary of Leto at Oenoanda" Anatolian Studies 27 (1977) pp 193–197.
  314. Herbert Jennings Rose, A Handbook of Greek Mythology (1991:21).
  315. In the surviving summary of the preface to Gaius Julius Hyginus, Koios is translated literally, as Polus: "From Polus and Phoebe: Latone, Asterie."
  316. Hesiod, Theogony, 404ff.
  317. Theogony 409–11.
  318. John Tzetzes.
  319. Theoi Project - Titanis Asteria
  320. Diodorus Siculus, Library of History, 4. 16.3 (on-line text)
  321. Bibliotheca 2. 1. 5
  322. Suda s. v. Alkyonides
  323. Tzetzes on Lycophron, 53
  324. Tzetzes on Lycophron, 939
  325. Stephanus of Byzantium, s. v. Hydissos
  326. Scholia on Apollonius Rhodius, Argonautica, 1. 139, citing Pherecydes of Leros
  327. Tzetzes on Lycophron, 450
  328. Corpus Inscriptionum Graecarum 4. 8185 (painting on François Vase)
  329. 17. Van Lennep explains that Hecate, having no brothers to support her claim, might have been slighted (업신여김을 당하다).
  330. Walter Burkert, (1987) Greek Religion: Archaic and Classical, p. 171. Oxford, Blackwell. ISBN 0-631-15624-0.
  331. Strabo, Geography 14.2.25; Kraus 1960.
  332. Hesiod, Theogony, (English Translation by Hugh G. Evelyn-White)
  333. Johnston, Sarah Iles, (1991). Restless Dead: Encounters Between the Living and the Dead in Ancient Greece. ISBN 0-520-21707-1
  334. Household and Family Religion in Antiquity by John Bodel and Saul M. Olyan, page 221, published by John Wiley & Sons, 2009
  335. Encyclopedia Britannica, Hecate, http://www.britannica.com/EBchecked/topic/259138/Hecate also Hellenic Household Worship by Christos Pandion Panopoulos, edited and translated by Lesley Madytinou & Rathamanthys Madytinos http://www.labrys.gr/index.php?l=householdworship#1
  336. “Baktria, Kings, Agathokles, ancient coins index with thumbnails”. WildWinds.com. 2012년 9월 24일에 확인함. 
  337. d'Este & Rankine, Hekate Liminal Rites, Avalonia, 2009
  338. Theodor Kraus, Hekate: Studien zu Wesen u. Bilde der Göttin in Kleinasien u. Griechenland (Heidelberg) 1960.
  339. Berg 1974, p. 128: Berg comments on Hecate's endorsement of Roman hegemony in her representation on the pediment at Lagina solemnising a pact between a warrior (Rome) and an amazon (Asia)
  340. Berg 1974, p. 134. Berg's argument for a Greek origin rests on three main points: 1. Almost all archaeological and literary evidence for her cult comes from the Greek mainland, and especially from Attica—all of which dates earlier than the 2nd century BCE. 2. In Asia Minor only one monument can be associated with Hecate prior to the 2nd century BCE. 3. The supposed connection between Hecate and attested "Carian theophoric names" is not convincing, and instead suggests an aspect of the process of her Hellenization. He concludes, "Arguments for Hecate's "Anatolian" origin are not in accord with evidence."
  341. Kraus 1960, p. 52; list pp.166ff.
  342. Strabo, Geography, 14.1.23
  343. “CULT OF HEKATE : Ancient Greek religion”. Theoi.com. 2012년 9월 24일에 확인함. 
  344. Mark Edwards, Neoplatonic saints: the Lives of Plotinus and Proclus by their Students, Liverpool University Press, 2000, p. 100.
  345. The Chaldean Oracles is a collection of literature that date from somewhere between the 2nd century and the late 3rd century, the recording of which is traditionally attributed to Julian the Chaldaean or his son, Julian the Theurgist. The material seems to have provided background and explanation related to the meaning of these pronouncements, and appear to have been related to the practice of theurgy, pagan magic that later became closely associated with Neoplatonism, seeHornblower, Simon; Spawforth, Antony, 편집. (1996). 《The Oxford Classical Dictionary》 Thi판. New York: Oxford University Press. 316쪽. ISBN 0-19-866172-X. 
  346. English translation used here from: William Wynn Wescott (tr.), The Chaldean Oracles of Zoroaster, 1895.
  347. "A top of Hekate is a golden sphere enclosing a lapis lazuli in its middle that is twisted through a cow-hide leather thong and having engraved letters all over it. [Diviners] spin this sphere and make invocations. Such things they call charms, whether it is the matter of a spherical object, or a triangular one, or some other shape. While spinning them, they call out unintelligible or beast-like sounds, laughing and flailing at the air. [Hekate] teaches the taketes to operate, that is the movement of the top, as if it had an ineffable power. It is called the top of Hekate because it is dedicated to her. In her right hand she held the source of the virtues. But it is all nonsense." As quoted in Frank R. Trombley, Hellenic Religion and Christianization, C. 370-529, Brill, 1993, p. 319.
  348. The Running Maiden from Eleusis and the Early Classical Image of Hekate by Charles M. Edwards in the American Journal of Archaeology, Vol. 90, No. 3 (Jul., 1986), pp. 307-318
  349. "In 340 B.C., however, the Byzantines, with the aid of the Athenians, withstood a siege successfully, an occurrence the more remarkable as they were attacked by the greatest general of the age, Philip of Macedon. In the course of this beleaguerment, it is related, on a certain wet and moonless night the enemy attempted a surprise, but were foiled by reason of a bright light which, appearing suddenly in the heavens, startled all the dogs in the town and thus roused the garrison to a sense of their danger. To commemorate this timely phenomenon, which was attributed to Hecate, they erected a public statue to that goddess [...]" William Gordon Holmes, The Age of Justinian and Theodora, 2003, pp. 5-6; "If any goddess had a connection with the walls in Constantinople, it was Hecate. Hecate had a cult in Byzantium from the time of its founding. Like Byzas in one legend, she had her origins in Thrace. Since Hecate was the guardian of "liminal places", in Byzantium small temples in her honor were placed close to the gates of the city. Hecate's importance to Byzantium was above all as deity of protection. When Philip of Macedon was about to attack the city, according to he legend she alerted the townspeople with her ever-present torches, and with her pack of dogs, which served as her constant companions. Her mythic qualities thenceforth forever entered the fabric of Byzantine history. A statue known as the 'Lampadephoros' was erected on the hill above the Bosphorous to commemorate Hecate's defensive aid." Vasiliki Limberis, Divine Heiress, Routledge, 1994, pp. 126-127; this story apparently survived in the works Hesychius of Miletus, who in all probability lived in the time of Justinian. His works survive only in fragments preserved in Photius and the Suda, a Byzantine lexicon of the 10th century CE. The tale is also related by Stephanus of Byzantium and Eustathius.
  350. Joseph Eddy Fontenrose, Python: A Study of Delphic Myth and Its Origins, Biblo & Tannen Publishers, 1974, p. 96.
  351. “Hecate, Greek Goddess of the Crossroads”. 《Goddess Gift: Meet the Goddesses Here》. 2011년 4월 18일에 확인함. 
  352. “HECATE : Greek goddess of witchcraft, ghosts & magic ; mythology ; pictures : HEKATE”. Theoi.com. 2012년 9월 24일에 확인함. 
  353. d'Este, Sorita & Rankine, David, Hekate Liminal Rites, Avalonia, 2009.
  354. “Bryn Mawr Classical Review 02.06.11”. Bmcr.brynmawr.edu. 2012년 9월 24일에 확인함. 
  355. Sarah Iles Johnston, Hekate Soteira, Scholars Press, 1990.
  356. Encyclopedia Britannica, Hecate, http://www.britannica.com/EBchecked/topic/259138/Hecate
  357. Berg 1974, p. 129.
  358. Hellenion is a 501c3 religious organization based in the USA dedicated to reviving the religions indigenous to Greece. http://hellenion.org/ The Supreme Council of Ethnikoi Hellenes is an umbrella group based in Greece that is a legally recognized Non Profit Organization (NPO) and was "founded in June of 1997 aiming to the morale and physical protection and restoration of the Polytheistic, Ethnic Hellenic religion, tradition and way of life in the "modern" Greek Society from which is oppressed due to its institutional intolerance and theocracy".
  359. E.g. Wilshire, Donna (1994). 《Virgin mother crone: myths and mysteries of the triple goddess》. Rochester, VT: Inner Traditions International. 213쪽. ISBN 0-89281-494-2. 
  360. At least in the case of Hesiod's use, see Clay, Jenny Strauss (2003). 《Hesiod's Cosmos》. Cambridge: Cambridge University Press. 135쪽. ISBN 0-521-82392-7.  Clay lists a number of researchers who have advanced some variant of the association between Hecate's name and will (e.g. Walcot (1958), Neitzel (1975), Derossi (1975)). The researcher is led to identify "the name and function of Hecate as the one 'by whose will' prayers are accomplished and fulfilled." This interpretation also appears in Liddell-Scott, A Greek English Lexicon, in the entry for Hecate, which is glossed as "lit. 'she who works her will'"
  361. 인용 오류: <ref> 태그가 잘못되었습니다; OCD671라는 이름을 가진 주석에 텍스트가 없습니다
  362. Anthon, Charles (1869). 《A Classical Dictionary》. Harper & Brothers. 579쪽. 
  363. Wheelwright, P. E. (1975). 《Metaphor and Reality》. Bloomington. 144쪽. ISBN 0-253-20122-5. 
  364. McKechnie, Paul; Guillaume, Philippe (2008). 《Ptolemy II Philadelphus and His World》. Leiden: Brill. 133쪽. ISBN 978-90-04-17089-6. 
  365. Golding, Arthur (1567). 《Ovid's Metamorphoses, Book Seven》. 
  366. Marlowe, Christopher (first published 1604; performed earlier). Doctor Faustus, Act III, Scene 2, line 21: "Pluto's blue fire and Hecat's tree".
    Shakespeare, William (ca. 1594-96). A Midsummer Night's Dream, Act V, Scene 1, line 384: "By the triple Hecat's team".
    Shakespeare, William (ca.1603-07). Macbeth, Act III, Scene 5, line 1: "Why, how now, Hecat!"
    Jonson, Ben (ca. 1637, printed 1641). The Sad Shepherd, Act II, Scene 3, line 668: "our dame Hecat".
  367. Webster, Noah (1866). 《A Dictionary of the English Language》 10판. Rules for pronouncing the vowels of Greek and Latin proper names", p.9: "Hecate..., pronounced in three syllables when in Latin, and in the same number in the Greek word Ἑκάτη, in English is universally contracted into two, by sinking the final e. Shakespeare seems to have begun, as he has now confirmed, this pronunciation, by so adapting the word in Macbeth.... And the play-going world, who form no small portion of what is called the better sort of people, have followed the actors in this word; and the rest of the world have followed them. 
    Cf. Brewer's Dictionary of Phrase and Fable (1894): "Hec'ate (3 syl. in Greek, 2 in Eng.)"
  368. Lewis Richard Farnell, (1896). "Hecate in Art", The Cults of the Greek States. Oxford University Press, Oxford.
  369. Hekate Her Sacred Fires, ed. Sorita d'Este, Avalonia, 2010
  370. Yves Bonnefoy, Wendy Doniger, Roman and European Mythologies, University of Chicago Press, 1992, p. 195.
  371. This statue is in the British Museum, inventory number 816.
  372. [3][깨진 링크]
  373. “Images”. Eidola.eu. 2010년 2월 28일. 2012년 9월 24일에 확인함. 
  374. "The legend of the Argonauts is among the earliest known to the Greeks," observes Peter Green, The Argonautika, 2007, Introduction, p. 21.
  375. Apollonios Rhodios (tr. Peter Green), The Argonautika, University of California Press, 2007, p140
  376. 18. The goddess of the hearth (the Roman "Vesta"), and so of the house. Cp. Homeric Hymns v.22 ff.; xxxix.1 ff.
  377. Modern Greek media (e.g. "The Pacific: A history full of earthquakes" Ta Nea, 2011) and scholars (e.g. Koutouzis, Vassilis Volcanoes and Earthquakes in Troizinia) do not metaphorically refer to Poseidon but instead to Enceladus, the chief of the ancient Giants, to denote earthquakes in Greece.
  378. Burkert, Walter (1985). 《Greek Religion》. Cambridge, MA: Harvard University Press. 136–39쪽. ISBN 0-674-36281-0. 
  379. In the 2nd century AD, a well with the name of Arne, the "lamb's well", in the neighbourhood of Mantineia in Arcadia, where old traditions lingered, was shown to Pausanias. (Pausanias viii.8.2.)
  380. The story of Atlantis. Retrieved October 02, 2012.
  381. Plato (1971). 《Timaeus and Critias》. London, England: Penguin Books Ltd. 167쪽. ISBN 9780140442618. 
  382. Timaeus 24e–25a, R. G. Bury translation (Loeb Classical Library).
  383. Also it has been interpreted that Plato or someone before him in the chain of the oral or written tradition of the report accidentally changed the very similar Greek words for "bigger than" ("meson") and "between" ("mezon") – Luce, J.V. (1969). 《The End of Atlantis – New Light on an Old Legend》. London: Thames and Hudson. 224쪽. 
  384. 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.
  385. The Iliad ii. 647, xvii. 611.
  386. Theogony 477.
  387. Aristotle Pol. ii. 7.
  388. Callimachus Hymn to Apollo 33; comp. Müller, Dorians, vol. i. pp. 141, 227, trans.
  389. Maarten Jozef Vermaseren and Eugene Lane. 1996 Cybele, Attis and Related Cults: Essays in Memory of M.J. Vermaseren, (Leiden: Brill), ISBN 90-04-10196-9, ISBN 978-90-04-10196-8
  390. Homer Odyssey xix. 172; Plato, Laws i. 1; Diodorus Siculus, v. 70; Strabo x. p. 730; Cicero, De natura deorum, iii. 21
  391. C.Michael Hogan. 2007. Phaistos Fieldnotes, The Modern Antiquarian
  392. 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.
  393.  Gaza〉. 《가톨릭 백과사전》. 뉴욕: 로버트 애플턴 사. 1913. ; Johannes Hahn: Gewalt und religiöser Konflikt; The Holy Land and the Bible
  394. Wells, John (2010년 4월 14일). “Iapetus and tonotopy”. 《John Wells's phonetic blog》. 2010년 4월 21일에 확인함. 
  395. Hesiod, Theogony, 351
  396. Hesiod, Theogony, 508; Hyginus, Fabulae, Preface
  397. Pseudo-Apollodorus, Bibliotheca 1. 2. 3
  398. Scholia on Pindar, Olympian Ode 9. 81; on Odyssey, 10. 2
  399. Dionysius of Halicarnassus, Roman Antiquities, 1. 17. 3
  400. Ovid, Metamorphoses, 4. 204
  401. Servius on Aeneid, 10.
  402. Strabo, Geography, 1. 2. 27, citing Euripides
  403. Homer, Iliad, 18. 47
  404. Hyginus, Fabulae, Preface
  405. Virgil, Georgics, 4. 345
  406. Hyginus, Fabulae, 163
  407. Homer, Iliad, 3. 144
  408. Dictys Cretensis, 5. 13
  409. Scholia on Iliad, 3. 144
  410. Dictys Cretensis, 1. 5. Atreus, the father of Menelaus, and Pittheus, the father of Aethra, were brothers.
  411. Dictys Cretensis, 6. 2
  412. Pseudo-Apollodorus, Bibliotheca 3. 2. 2; Epitome of Book 4, 6. 8; also 2. 1. 5 for Nausimedon
  413. Pausanias, Description of Greece, 10. 29. 6
  414. Scholia on Apollonius Rhodius, Argonautica, 1. 45; on Odyssey, 11. 326
  415. Apollonius Rhodius, Argonautica, 1. 45 - 47 & 233
  416. Hyginus, Fabulae, 14
  417. Stesichorus, fragment 45
  418. Scholia on Apollonius Rhodius, Argonautica, 1. 230
  419. Pseudo-Apollodorus, Bibliotheca 3. 9. 2
  420. Scholia on Apollonius Rhodius, Argonautica, 1. 752
  421. Hyginus, Fabulae, 71
  422. Pausanias, Description of Greece, 10. 26 1 with reference to Stesichorus, The Sack of Troy
  423. Pausanias, Description of Greece, 2. 18. 1
  424. Histories (Herodotus) 4.45.1
  425. Smith. “Atlas”. 2013년 2월 26일에 확인함. 
  426. Pseudo-Apollodorus, Bibliotheke i.2.3.
  427. Hesiod (Theogony 359 [as a daughter of Tethys], 507) gives her name as Clymene but the Bibliotheca (1.8) gives instead the name Asia, as does Lycophron (1411). It is possible that the name Asia became preferred over Hesiod's Clymene to avoid confusion with what must be a different Oceanid named Clymene, who was mother of Phaethon by Helios in some accounts.
  428. Classical sources: Homer, Iliad v.898; Apollonius Rhodius ii. 1232; Bibliotheke i.1.3; Hesiod, Theogony 113; Stephanus of Byzantium, under "Adana"; Aristophanes Birds 692ff; Clement of Rome Homilies vi.4.72.
  429. Hyginus, Preface to Fabulae.
  430. William Hansen, Classical Mythology: A Guide to the Mythical World of the Greeks and Romans (Oxford University Press, 2005), pp. 32, 48–50, 69–73, 93, 96, 102–104, 140; as trickster figure, p. 310.
  431. Krishna, Gopi; Hillman, James (commentary) (1970). 《Kundalini – the evolutionary energy in man》. London: Stuart & Watkins
    . 77쪽. SBN 7224 0115 9.  |publisher=에 라인 피드 문자가 있음(위치 17) (도움말)
  432. Lewis Richard Farnell, The Cults of the Greek States (Oxford: Clarendon Press, 1896), vol. 1, pp. 36, 49, 75, 277, 285, 314, 346; Carol Dougherty, Prometheus (Routledge, 2006), p. 42ff..
  433. Hesiod, Theogony 511ff.
  434. Leo Strauss, Natural Right and History, p. 117.
  435. Leo Strauss, Natural Right and History, p. 117.
  436. Hesiod, Theogony 507, &c., 514
  437. Bibliotheca 1. 2. § 3
  438. Scholia to Aeschylus' Prometheus Bound 347
  439. Bibliotheca 3. 13. 8
  440. Plutarch, Aristides, 20. 6
  441. Homer, Iliad, XI, 785
  442. The form Phorcyds comes from modern dictionaries such as Wilhelm Vollmer's Wörterbuch der Mythologie (1874) (p. 380).
  443. Kerenyi, The Heroes of the Greeks, 1959, p.172, identifies him in this context as Nereus; as a shape-shifter he is often identified as Proteus.
  444. In some versions of the tale, Heracles was directed to ask Prometheus. As payment, he freed Prometheus from his daily torture. This tale is more usually found in the position of the Erymanthian Boar, since it is associated with Chiron choosing to forgo immortality and taking Prometheus' place.
  445. Apollodorus ii. 5; Hyginus, Fab. 31
  446. Pausanias, Description of Greece 2.25.9
  447. Apollodorus, Library 2.4.5
  448. Plutarch, Lives Theseus 7.1
  449. Hesiod, Shield of Heracles 1ff.
  450. Apollodorus, Library 2.4.6
  451. Apollodorus, Library 2.4.7
  452. Apollodorus, Library 2.4.8
  453. 21. A Scholiast explains: "Either because they (men) sprang from the Melian nymphs (cp. l. 187); or because, when they were born (?), they cast themselves under the ash-trees, that is, the trees." The reference may be to the origin of men from ash-trees: cp. Works and Days, l. 145 and note.
  454. Hesiod calls them the "Ouranids" (Theogony 502).
  455. A scholia on Apollonius Rhodius 1.1165c notes "Eumelos in the Titanomachy says that Aigaion was the son of Earth and Sea, lived in the sea, and fought on the side of the Titans"; noted in M.L. West "'Eumelos': A Corinthian Epic Cycle?" The Journal of Hellenic Studies 122 (2002, pp. 109–133) p 111.
  456. About.com's Ancient/Classical History section; Hesiod, Theogony 617-643: "So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side..."
  457. Hesiod, Theogony; see also Nonnius, Dionysiaca xiii.435ff (Theoi.com: Aphrodite myths:1
  458. Hyginus fabulae 150
  459. The Bacchiadae were exiled by the tyrant Cypselus about 657 BCE.
  460. West, M. L. (2002). “'Eumelos': A Corinthian Epic Cycle?”. 《Journal of Hellenic Studies122: 109–133. JSTOR 3246207. 
  461. De mensibus 4.71.
  462. 인용 오류: <ref> 태그가 잘못되었습니다; oreiv라는 이름을 가진 주석에 텍스트가 없습니다
  463. “Summit of the Gods”. The Boston Globe. 2005년 7월 17일. 2010년 12월 31일에 확인함. 
  464. Britannica Online
  465. 인용 오류: <ref> 태그가 잘못되었습니다; peaklist라는 이름을 가진 주석에 텍스트가 없습니다
  466. Wilson, Nigel (2005년 10월 31일). 《Encyclopedia of Ancient Greece》. Abingdon, England: Routledge. 516쪽. 
  467. Homer, Odyssey, Book 6, 41
  468. Π.Δ. 51/87 “Καθορισμός των Περιφερειών της Χώρας για το σχεδιασμό κ.λ.π. της Περιφερειακής Ανάπτυξης” (Determination of the Regions of the Country for the planning etc. of the development of the regions), ΦΕΚ A 26/06.03.1987
  469. Chthonios, Henry George Liddell, Robert Scott, A Greek–English Lexicon, at Perseus.
  470. See Modern Greek phonology.
  471. "The sacrifice for gods of the dead and for heroes was called enagisma, in contradistinction to thysia, which was the portion especially of the celestial deities. It was offered on altars of a peculiar shape: they were lower than the ordinary altar bomos, and their name was ischara, 'hearth'. Through them the blood of the victims, and also libations, were to flow into the sacrificial trench. Therefore they were funnel-shaped and open at the bottom. For this kind of sacrifice did not lead up to a joyous feast in which the gods and men took part. The victim was held over the trench with its head down, not, as for the celestial gods, with its neck bent back and the head uplifted; and it was burned entirely." (Source The Heroes of the Greeks, C. Kerenyi pub. Thames & Hudson 1978). The 'gods of the dead' are, of course, Chthonic deities.
  472. C.G. Jung, Man and His Symbols, ISBN 0-385-05221-9, p. 267.
  473. Teresa del Valle, Gendered Anthropology, Routledge, 1993, ISBN 0-415-06127-X, p. 108.
  474. Hesiod, Theogony 116–119.
  475. Hesiod, Theogony 720–725.
  476. Hesiod, Theogony 820–822.
  477. Hesiod, Theogony 868.
  478. The Danish government's third world aid agency's name was changed from DANAID to DANIDA in the last minute when this unfortunate connotation was discovered.
  479. The Greek Myths (Volume 1) by Robert Graves (1990), page 112: "... He used the passage which opens at Aornum in Thesprotis and, on his arrival, not only charmed the ferryman Charon..."
  480. Kelley Coblentz Bautch A Study of the Geography of 1 Enoch 17–19: "no One Has Seen what I Have Seen" p134
  481. A. cast into Tartarus or hell, Acus.8 J., 2 Ep.Pet.2.4, Lyd.Mens.4.158 (Pass.), Sch.T Il.14.296. Henry George Liddell. Robert Scott. A Greek-English Lexicon. revised and augmented throughout by. Sir Henry Stuart Jones. with the assistance of. Roderick McKenzie. Oxford. Clarendon Press. 1940.
  482. Apollodorus of Athens, in Didymus' Scholia on Homer; Plutarch Concerning rivers
  483. Clarke Commentary "The ancient Greeks appear to have received, by tradition, an account of the punishment of the 'fallen angels,' and of bad men after death; and their poets did, in conformity I presume with that account, make Tartarus the place where the giants who rebelled against Jupiter, and the souls of the wicked, were confined. 'Here,' saith Hesiod, Theogon., lin. 720, 1, 'the rebellious Titans were bound in penal chains.'"
  484. Paul V. Harrison, Robert E. Picirilli James, 1, 2 Peter, Jude Randall House Commentaries 1992 p267 "We do not need to say, then, that Peter was reflecting or approving the Book of Enoch (20:2) when it names Tartarus as a place for wicked angels in distinction from Gehenna as the place for wicked humans."
  485. Vince Garcia The Resurrection Life Study Bible 2007 p412 "If so, we have a problem: Satan and his angels are not locked up in Tartarus! Satan and his angels were alive and active in the time of Christ, and still are today! Yet Peter specifically (2 Peter 2:4) states that at least one group of angelic beings have literally been cast down to Tartarus and bound in chains until the Last Judgment. So if Satan and his angels are not currently bound in Tartarus—who is? The answer goes back~again~to the angels who interbred with humans. So then— is it impossible that Azazel is somehow another name for Satan? There may be a chance he is, but there is no way of knowing for sure. ..."
  486. Iliad 2.446–9, (Martin Hammond's translation).
  487. Aeneid 8.435–8, (Day-Lewie's translation).
  488. Part I, section I (Warner Books' United States Paperback Edition)
  489. Hesiod, Theogony 116–122.
  490. Hesiod, Theogony 123–124.
  491. Gantz, p. 3; Hesiod, Theogony 813–814, 700; cf. 740.
  492. Ovid. Metamorphoses 1.5–9
    Ante mare et terras et quod tegit omnia caelum
    unus erat toto naturae vultus in orbe,
    quem dixere chaos: rudis indigestaque moles
    nec quicquam nisi pondus iners congestaque eodem
    non bene iunctarum discordia semina rerum.
    "Before the ocean and the earth appeared—
    before the skies had overspread them all—
    the face of Nature in a vast expanse
    was naught but Chaos uniformly waste.
    It was a rude and undeveloped mass,
    that nothing made except a ponderous weight;
    and all discordant elements confused,
    were there congested in a shapeless heap." (trans. B. Moore)
  493. 22. sc. Atlas, the Shu of Egyptian mythology: cp. note on line 177.
  494. Eros is also mentioned as the son of Aphrodite and Ares.
  495. Hesiod, Theogony 123.
  496. Hesiod, Theogony 124–125; Gantz, p. 4.
  497. Hesiod, Theogony 212–225; Gantz, pp. 4–5.
  498. Hesiod, Theogony 744–745.
  499. Hesiod, Theogony 758–759.
  500. Hesiod, Theogony 746–750.
  501. Hesiod. Theogony, 124-125.
  502. Cicero. De Natura Deorum, 3.17.
  503. Hesiod. Theogony, 744.
  504. Theoi Project: Hypnos. 인용 오류: 잘못된 <ref> 태그; "theoi"이 다른 콘텐츠로 여러 번 정의되었습니다
  505. Licymnius, Fragment 771 (from Athenaeus, Scholars at Dinner) (trans. Campbell, Vol. Greek Lyric V) (Greek lyric 4th century BC)
  506. Dictionary.com: Hypnosis.
  507. Dictionary.com: Insomnia.
  508. Dictionary.com: Somnolent.
  509. θάνατος, Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus
  510. θνῄσκω, Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus
  511. Hesiod, Theogony 758 ff, trans. Evelyn-White, Greek epic 8th or 7th century BC
  512. Homer, Iliad 16. 681 ff, trans. Lattimore, Greek epic 8th century BC
  513. Long, J. Bruce (2005). 《Encyclopedia of Religion》. Detroit: Macmillan Reference USA. 9452쪽. 
  514. Garland, Robert (1985). 《The Greek Way of Death》. London: Duckworth. 49쪽. 
  515. Fairbanks, Arthur (1). “The Chthonic Gods of Greek Religion”. 《The American Journal of Philology》 21 (3): 242. doi:10.2307/287716. JSTOR 287716. 
  516. Albinus, Lars (2000). 《The House of Hades: studies in ancient Greek eschatology》. Aarhus University Press: Aarhus. 67쪽. 
  517. Mirto, Maria Serena; A. M Osborne (2012). 《Death in the Greek World: From Homer to the Classical Age》. Normal: University of Oklahoma Press. 16쪽. 
  518. Leeming, David. “Styx”. 《The Oxford Companion to World Mythology》. Oxford University Press. 2012년 12월 2일에 확인함. 
  519. Buxton, R.G.A (2004). 《The Complete World of Greek Mythology》. London: Thames & Hudson. 209쪽. 
  520. “Theoi Project: Lethe”. 2012년 9월 30일에 확인함. 
  521. Buxton pg.213
  522. Garland pg.51
  523. Garland pg.50
  524. Albinus pg.87
  525. Buxton pg.208
  526. The Myth of Tityos
  527. The Greek Underworld
  528. Albinus pg.86
  529. Fortunate Isles
  530. “Theoi Project: Haides”. 2012년 12월 2일에 확인함. 
  531. O'Cleirigh, Padraig (2000). 《An Introduction to Greek mythology : story, symbols, and culture》. Lewiston, N.Y.: Edwin Mellen Press. 190쪽. 
  532. Mirto pg.21
  533. Peck, Harry Thurston (1897). 《Harper's Dictionary of Classical Literature and Antiquities》. Harper. 761쪽. 
  534. Garland pg.52
  535. Hades
  536. Peck pg.761
  537. Leeming, David. “Demeter and Persephone”. 《The Oxford Companion to World Mythology》. Oxford University Press. 2012년 12월 2일에 확인함. 
  538. Pfister, F (1961). 《Greek Gods and Heroes》. London: Macgibbon & Kee. 86쪽. 
  539. Leeming, Demeter and Persephone
  540. “Theoi Project: Erinyes”. 2012년 10월 8일에 확인함. 
  541. Fairbanks pg.251
  542. Fairbanks pg.255
  543. Theoi Project: Erinyes
  544. Garland pgs.54-55
  545. Long pg.9453
  546. “Theoi Project: Kharon”. 2012년 12월 2일에 확인함. 
  547. “Yahoo! Deducation”. 
  548. 《Cerberus definition - Dictionary - MSN Encarta》. 2009년 10월 31일에 원본 문서에서 보존된 문서. 
  549. Mikalson, Jon D (2010). 《Ancient Greek Religion》. Chichester, West Sussex: Wiley-Blackwell. 177쪽. 
  550. Garland pg.1
  551. Albinus pg.27
  552. Garland pg.74
  553. Garland pgs.5-6
  554. Garland pg.70
  555. Garland pg.71
  556. O’Cleirigh pg.191
  557. Mystakidou, Kyriaki; Eleni Tsilika, Efi Parpa, Emmanuel Katsouda, Lambros Vlahos (1). “Death and Grief in the Greek Culture”. 《Omega: the Journal of Death and Dying》 50 (1): 24. doi:10.2190/YYAU-R4MN-AKKM-T496. 4 December 2012에 확인함. 
  558. Mikalson pg.178
  559. Mystakidou pg.25
  560. Mystakidou pg.24
  561. Garland pg.8
  562. Albinus pg.105
  563. Hamilton, Edith. “The Story of Orpheus and Eurydice”. 2012년 12월 2일에 확인함. 
  564. 23. Oceanus is here regarded as a continuous stream enclosing the earth and the seas, and so as flowing back upon himself.
  565. Hesiod, Theogony 383 ff (trans. Evelyn-White)
  566. No ancient source says that the coins were placed on the dead person's eyes; see Charon's obol.
  567. Iliad(1-3), Homer; H. Travers, 1740
  568. http://www.bbc.co.uk/news/science-environment-23146454
  569. 24. The conception of Oceanus is here different: he has nine streams which encircle the earth and the flow out into the "main" which appears to be the waste of waters on which, according to early Greek and Hebrew cosmology, the disk-like earth floated.
  570. 25. i.e. the threshold is of "native" metal, and not artificial.
  571. 26. According to Homer Typhoeus was overwhelmed by Zeus amongst the Arimi in Cilicia. Pindar represents him as buried under Aetna, and Tzetzes reads Aetna in this passage.
  572. 27. The epithet (which means literally "well-bored") seems to refer to the spout of the crucible.
  573. 28. The fire god. There is no reference to volcanic action: iron was smelted on Mount Ida; cp. Epigrams of Homer, ix. 2-4.
  574. Norman O. Brown, "The Birth of Athena" Transactions and Proceedings of the American Philological Association 83 (1952), pp. 130–143.
  575. A.B. Cook, Zeus (1914) 1940, noted in Brown 1952:133 note.
  576. Pseudo-Apollodorus, Bibliotheke (Apollod. 1.2.1; Hesiod. Theogony 471.
  577. Hesiod's Theogony, 886–900 Available at wikisource
  578. The Birth of Athena; Greek Goddess Athena.
  579. Pindar, Seventh Olympian Ode the first written appearance of this iconic image, which A.B. Cook showed first appears in sixth-century vase-painting; previously the Eilithyiaa attend Zeus at the birthing.
  580. 클로즈드 액세스http://www.oxfordreference.com.ezproxy.library.yorku.ca/views/ENTRY.html?entry=t128.e811&srn=3&ssid=22488826#FIRSTHIT
  581. Symposium.
  582. “Athena”. Myths Encyclopedia. 2010년 1월 4일에 보존된 문서. 2009년 11월 24일에 확인함. 
  583. According to Hesiod's Theogony, Metis was Athena's mother, but, according to Homer's Iliad, she sprang forth from Zeus' head and had no mother.
  584. Porus was Athena's half-brother because he was the son of Metis alone while Athena was the daughter of Zeus and, according to Hesiod, Metis.
  585. Deacy, Susan, and Alexandra Villing. Athena in the Classical World. Koninklijke Brill NV, Leiden, The Netherlands: Brill, 2001. Print.
  586. "Whether the goddess was named after the city or the city after the goddess is an ancient dispute" (Burkert 1985:139)
  587. (University of Washington School of Law) Themis, Goddess of Justice
  588. Finley, The World of Odysseus, rev. ed.(New York: Viking Prewss) 1978: 78, note.
  589. Finley, op. cit. p. 82.
  590. Hesiod, Theogony, 901ff.
  591. Hesiod, Theogony, 904
  592. Pindar, fragment 30.
  593. References to the Horai in classical sources are credited in Karl Kerenyi's synthesis of all the mythology, The Gods of the Greeks 1951, pp 101f and passim (index, "Horai")
  594. Works and Days lines 74-75.
  595. Homeric Hymn 6.5-13.
  596. Cypria, fr. 4.
  597. Iliad 5. 749-51.
  598. Karl Galinsky, "Venus, Polysemy, and the Ara Pacis Augustae" American Journal of Archaeology 96.3 (July 1992:457-475) p. 459.
  599. G.M.A. Hanfmann, The Seasons Sarcophagus at Dumbarton Oaks (Cambridge, Massachusetts) 1951; V. Machaira, in Lexicon Iconographicum Mythologiae Classicae 5.1 (1990), p 502f.
  600. Pausanias, 9.35.2. Compare Hyginus, Fabula 183.
  601. hyginus fabulae 183
  602. Pindar, Thirteenth Olympian Ode 6 ff (Conway, tr.).
  603. “Theoi project: Moirae and the Throne of Zeus”. Theoi.com. 2013년 1월 24일에 확인함. 
  604. Hesiod, Theogony 221–225. "Also Night (Nyx) bare the destinies (Moirai), and ruthless avenging Fates (Keres), who give men at their birth both evil and good to have, and they pursue the transgressions of men and gods... until they punish the sinner with a sore penalty." online The Theogony of Hesiod. Transl. Hugh Evelyn White (1914) 221–225.
  605. Plato, Republic 617c (trans. Shorey) (Greek philosopher 4th century BC): Theoi Project - Ananke.
  606. Aeschylus, Prometheus Bound, 510–518: "Not in this way is Moira (Fate) who brings all to fulfillment, destined to complete this course. Skill is weaker far than Ananke (necessity). Yes in that even he (Zeus) cannot escape what is foretold." Theoi Project - Ananke
  607. Simplicius, In Physica 24.13. The Greek peers of Anaximander echoed his sentiment with the belief in natural boundaries beyond which not even the gods could operate: Bertrand Russel (1946). A history of Western Philosophy, and its connections with Political and Social Circumstances from the earliest times to the Present Day. New York. Simon and Schuster p. 148.
  608. The expectation that there would be three was strong by the 2nd century CE: when Pausanias visited the temple of Apollo at Delphi, with Apollo and Zeus each accompanied by a Fate, he remarked "There are also images of two Moirai; but in place of the third Moira there stand by their side Zeus Moiragetes and Apollon Moiragetes."
  609. Compare the ancient goddess Adrasteia, the "inescapable".
  610. "Comes the blind Fury with th'abhorred shears, / And slits the thin spun life." John Milton, Lycidas, l. 75. 위키문헌에 Lycidas 관련 자료가 있습니다.
  611. Plato, Republic , 617c (translated by Sorrey). Theoi Project - Ananke
  612. Pindar, Fragmenta Chorica Adespota, 5. Diehl
  613. C. Mosse (1984) La Grece archaique d’ Homere a Aeschyle , Edition du Seuil Paris, pp 239,240
  614. Theogony 901:The Theogony of Hesiod.Transl. Hugh Evelyn White (1914) 901-906 online
  615. M. Finley (1978) The world of Odysseus rev.ed. New York Viking Press p.78 Note. 인용 오류: 잘못된 <ref> 태그; "Finley78"이 다른 콘텐츠로 여러 번 정의되었습니다
  616. In Odyssey,Themistes: "dooms, things laid down originally by divine authority", the themistes of Zeus. Body: council of elders who stored in the collective memory. Thesmos: unwritten law, based on precedent:
    L.H.Jeffery (1976) Archaic Greece.The City-States c. 700-500 BC . Ernest Benn Ltd. London & Tonbridge p. 42 ISBN 0-510-03271-0
  617. τέκμωρ (Τekmor): fixed mark or boundary, end post, purpose τέκμαρ,
  618. Old English: Takn, sign, mark, English: token, sign, omen. Compare Sanskrit, Laksmi. token, Online Etymology Dictionary
  619. Alcman, frag 5, (from Scholia), Transl Cambell, Vol Greek Lyric II: Theoi Project - Ananke.
  620. Orphica. Theogonies frag 54 (from Damascius). Greek hymns 3rd to 2nd centuries BC Theoi Project - Ananke.
  621. “Spiders and Spinsters: Women and Mythology - Marta Weigle - Google Boeken”. Books.google.com. 2012년 10월 3일에 확인함. 
  622. Hamilton, Edith (1942). Mythology, p. 49. Little, Brown and Company, Boston. ISBN 978-0-316-34114-1
  623. Hesiod, Theogony 901–6; cf. “Classical Mythology: A Guide to the Mythical World of the Greeks and Romans - William Hansen - Google Boeken”. Books.google.com. 2012년 10월 3일에 확인함. , “Dante's Inferno: Cantos XXXIII - Atropos”. Cantos33.weebly.com. 2012년 10월 3일에 확인함. 
  624. Cornutus, Compendium of Greek Theology, 15
  625. Hesiod, Theogony 907
  626. Bibliotheca 1. 3. 1
  627. Pindar, Olympian Ode 14. 1 ff
  628. Theoi.com: Kharis Algaia http://www.theoi.com/Ouranios/KharisAglaia.html
  629. Nonnus, Dionysiaca 24. 261 ff
  630. Hesiod, Theogony 945
  631. Orphic Rhapsodies (fragments)
  632. "Milton, L'Allegro and Il Penseroso"
  633. Theoi.com: Kharis Thalia http://www.theoi.com/Ouranios/KharisThalia.html
  634. Theoi Project - Mousa Thaleia
  635. Apollodorus, Bibliotheca, 1.3.4.
  636. Sir James Frazer's note on the passage in the Bibliotheca.
  637. Eustathius of Thessalonica, scholia on Homer, 265.
  638. John Chadwick, The Mycenean World. Cambridge University Press, 1976.
  639. "Wa-na-ssoi, wa-na-ka-te, (to the two queens and the king). Wanax is best suited to Poseidon, the special divinity of Pylos. The identity of the two divinities adressed as wanassoi, is uncertain ": George Mylonas (1966) Mycenae and the Mycenean age" p.159 :Princeton University Press
  640. Hesychius of Alexandria, s. v.
  641. Cora, the Latinization of Kore, is not used in modern English.
  642. Martin Nilsson (1967). Die Geschichte der Griechische Religion Vol I pp 462–463, 479–480
  643. Fraser. The golden bough. Adonis, Attis and Osiris. Martin Nilsson (1967). Vol I, pp. 215
  644. Memory and the name Memnon, as in "Memnon of Rhodes" are etymologically related. Mnemosyne is sometimes confused with Mneme or compared with Memoria.
  645. Richard Janko, “Forgetfulness in the Golden Tablets of Memory,” Classical Quarterly 34 (1984) 89–100; see article "Totenpass" for the reconstructed devotional which instructs the initiated soul through the landscape of Hades, including the pool of Memory.
  646. Modern Greek οι μούσες, i moúses.
  647. from which mind and mental are also derived; so OED
  648. Pausanias, Description of Greece 9.29.1.
  649. Hesiod, Theogony 403.
  650. Herodotus 2.98; Diodorus Siculus2.47.2.
  651. Pindar consistently refers to Apollo and Artemis as twins; other sources instead give separate birthplaces for the siblings.
  652. Karl Kerenyi notes, The Gods of the Greeks 1951:130, "His twin sister is usually already on the scene."
  653. Hesiod, Theogony 406; "dark-veiled Leto" (Orphic Hymn 35, To Leto
  654. Letun noted is passing in Larissa Bonfante and Judith Swaddling, Etruscan Myths (series: The Legendary Past) (British Museum/University of Texas Press) 2006, p. 72.
  655. Marinatos' publications on Dreros are listed by Burkert 1985, sect. I.4 note 16 (p.365); John Boardman, Annual of the British School at Athens 62 (1967) p. 61; Theodora Hadzisteliou Price, "Double and Multiple Representations in Greek Art and Religious Thought" The Journal of Hellenic Studies 91 (1971:pp. 48–69), plate III.5a-b.
  656. Burkert, Greek Religion 1985.
  657. The process is discussed by T. R. Bryce, "The Arrival of the Goddess Leto in Lycia", Historia: Zeitschrift für alte Geschichte, 321 (1983:1–13).
  658. Bryce 1983:1 and note 2.
  659. Bryce 1983, summarizing the archaeology of the Letoon.
  660. Alan Hall, "A Sanctuary of Leto at Oenoanda" Anatolian Studies 27 (1977) pp 193–197.
  661. Herbert Jennings Rose, A Handbook of Greek Mythology (1991:21).
  662. In the surviving summary of the preface to Gaius Julius Hyginus, Koios is translated literally, as Polus: "From Polus and Phoebe: Latone, Asterie."
  663. For the iconography of the Alexander–Helios type, see H. Hoffmann, 1963. "Helios", in Journal of the American Research Center in Egypt 2, pp. 117–23; cf. Yalouris 1980, no. 42.
  664. Joseph Fontenrose, "Apollo and Sol in the Latin poets of the first century BC", Transactions of the American Philological Association 30 (1939), pp 439–55; "Apollo and the Sun-God in Ovid", American Journal of Philology 61 (1940) pp 429–44; and "Apollo and Sol in the Oaths of Aeneas and Latinus" Classical Philology 38.2 (April 1943), pp. 137–138.
  665. Apollonius Rhodius, Argonautica, 1491 ff
  666. Scholia on Apollonius Rhodius, Argonautica, 1491 ff
  667. Pausanias, Description of Greece, 10. 16. 5
  668. Pseudo-Plutarch, On Rivers, 7. 1
  669. Photius, Lexicon s. v. Linos
  670. Servius on Virgil's Eclogue 1, 65
  671. Photius, Lexicon, s. v. Eumolpidai
  672. Pliny the Elder, Naturalis Historia, 7. 56 - 57 p. 196
  673. Scholia on Apollonius Rhodius, Argonautica, 2. 498
  674. Tzetzes on Lycophron, 77
  675. Scholia on Apollonius Rhodius, Argonautica 4.828, referring to "Hesiod", Megalai Ehoiai fr.
  676. Tzetzes on Lycophron, 266
  677. Arnobius, Adversus Nationes, 4. 26; not the same as Hypsipyle of Lemnos
  678. Servius on Aeneid, 3. 332
  679. Stephanus of Byzantium s. v. Patara
  680. Pausanias, Description of Greece, 9. 10. 5
  681. Pausanias, Description of Greece, 9. 26. 1
  682. Photius, Lexicon, s. v. Kynneios
  683. Arnobius, Adversus Nationes, 4. 26
  684. Etymologicum Magnum 507, 54, under Keios
  685. Etymologicum Magnum 513, 37, under Kikones
  686. Stephanus of Byzantium, s. v. Galeōtai
  687. Stephanus of Byzantium, s. v. Akraiphia
  688. Scholia on Pindar, Pythian Ode 4. 181
  689. Suda s. v. Marathōn
  690. Stephanus of Byzantium s. v Megara
  691. Pausanias, Description of Greece, 8. 25. 4
  692. Stephanus of Byzantium s. v. Ogkeion
  693. Servius on Aeneid, 10. 179
  694. “Project Artemis in Arizona: Training and Transformation for Women Afghan Leaders”. Knowledge.wharton.upenn.edu. 2010년 12월 1일. 2011년 1월 28일에 확인함. 
  695. Rose, H. J. A Handbook of Greek Mythology, Dutton 1959, p. 112; Guthrie, W. C. K. The Greeks and Their Gods, Beacon 1955, p. 99.
  696. Homer, Iliad xxi 470 f.
  697. “Artemis”. 2012년 4월 26일에 확인함. 
  698. “Her proper sphere is the earth, and specifically the uncultivated parts, forests and hills, where wild beasts are plentiful" Hammond and Scullard (editors), The Oxford Classical Dictionary. (Oxford: Clarendon Press, 1970) 126.
  699. Hammond. Oxford Classical Dictionary. 597-598.
  700. Or as a separate island birthplace of Artemis— "Rejoice, blessed Leto, for you bare glorious children, the lord Apollon and Artemis who delights in arrows; her in Ortygia, and him in rocky Delos," says the Homeric Hymn; the etymology Ortygia, "Isle of Quail", is not supported by modern scholars.
  701. Kenneth McLeish, Children of the Gods pp 33f; Leto's birth-pangs, however, are graphically depicted by ancient sources.
  702. Pausanias, iii. 14. § 3.
  703. Schmitz, Leonhard (1867). 〈Aeginaea〉. Smith, William. 《Dictionary of Greek and Roman Biography and Mythology1. Boston. 26쪽. 
  704. Pausanias, x. 38. § 6.
  705. "Among the Heneti certain honours have been decreed to Diomedes; and, indeed, a white horse is still sacrificed to him, and two precincts are still to be seen — one of them sacred to the Argive Hera and the other to the Aetolian Artemis. (Strabo, v.1.9 on-line text).
  706. Bremmer Jan N. (2008) Greek Religion and Culture, the Bible and the Ancient Near East, Brill, Netherlands, p. 187.
  707. "Ancient Art and Artemis: Toward Explaining the Polymastic Nature of the Figurine" by Andrew E. Hill Journal of the Ancient Near Eastern Society 21 1992.
  708. "Diana of Ephesus: Keeping Abreast with Iconography" (see footnote 1), Alberti's Window, blog by Monica Bowen, February 5th, 2011
  709. "In Search of Diana of Ephesus", New York Times, August 21, 1994.
  710. "Potnia Aswia: Anatolian Contributions to Greek Religion" by Sarah P. Morris
  711. Acts 19:28.
  712. Ruck, Carl A.P., and Danny Staples, The World of Classical Myth, 1994.
  713. Walter Burkert, Greek Religion, (Harvard University Press) 1985, p. 131
  714. "Hebe's name... means 'Flower of Youth'. She was another version of her mother in the latter's quality of Hera Pais, "Hera the young maiden," observes Karl Kerenyi, The Gods of the Greeks 1951:98.
  715. Ovid does not detect a unity of Hera (Juno) and Hebe (Juventas): he opens Fasti vi with a dispute between Juno and Juventas claiming patronage of the month of June (on-line text).
  716. Hesiod, Theogony 921; Homer, Odyssey 11. 601; Pindar, Fourth Isthmian Ode; pseudo-Apollodorus, Bibliotheke 1.13, and later authors.
  717. Iliad, v. 722.
  718. Pseudo-Apollodorus, Bibliotheke, ii.7.7.
  719. Hesiod, Theogony 921 (Loeb Classical Library numbering); Iliad, 5.890–896. By contrast, Ares' Roman counterpart Mars was born from Juno alone, according to Ovid (Fasti 5.229–260).
  720. Walter Burkert, Greek Religion (Blackwell, 1985, 2004 reprint, originally published 1977 in German), pp. 141; William Hansen, Classical Mythology: A Guide to the Mythical World of the Greeks and Romans (Oxford University Press, 2005), p. 113.
  721. Burkert, Greek Religion, p. 169.
  722. Burkert, Greek Religion, p.169.
  723. Iliad 5.890–891.
  724. Hansen, Classical Mythology, pp. 114–115.
  725. Burkert, Greek Religion,p. 169.
  726. Hansen, Classical Mythology, pp. 113–114; Burkert, Greek Religion, p. 169.
  727. Hansen, Classical Mythology, pp. 113–114. See for instance Ares and the giants below.
  728. In the Iliad, however, the wife of Hephaestus is Charis, "Grace," as noted by Burkert, Greek Religion, p. 168.
  729. Odyssey 8.266–366; Hansen, Classical Mythology, pp. 113–114.
  730. Berens, E.M.: Myths and Legends of Ancient Greece and Rome, page 113. Project Gutenberg, 2007.
  731. Bibliotheca 2. 5. 11 & 2. 7. 7
  732. Pseudo-Plutarch, On Rivers, 3. 2
  733. Bibliotheca 2. 5. 8
  734. Tzetzes on Lycophron, 499: Thrace was said to have been called Crestone after her.
  735. Pseudo-Plutarch, On Rivers, 19. 1
  736. Hyginus, Fabulae, 159
  737. Scholia on Apollonius Rhodius, Argonautica, 2. 946
  738. Stephanus of Byzantium, s. v. Bithyai
  739. Pseudo-Plutarch, On Rivers, 7. 5
  740. Hyginus, Fabulae, 173
  741. Scholia on Apollonius Rhodius, Argonautica, 2. 373
  742. Scholia on Hesiod, Works and Days, 1, p. 28
  743. Pseudo-Plutarch, Greek and Roman Parallel Stories, 23
  744. Joseph Emerson Worcester, A comprehensive dictionary of the English language, Boston, 1871, p. 480, rule 3, where he notes the word has four syllables as in Greek and Latin, "not I-lith-y-i'-a as in Walker" (e.g. Walker and Trollope, A key to the classical pronunciation etc., London, 1830, p. 123).
  745. "Plato (1999). 《The Symposium》. Penguin Classics. Penguin Books. 43쪽. ISBN 978-0-14-044927-3. Beauty is the goddess who, as Fate or Eileithyia, presides over childbirth. 
  746. Willetts, R. F. (1958년 11월). “Cretan Eileithyia”. 《The Classical Quarterly》: 221. 
  747. Willetts, R. F. (1958년 11월). “Cretan Eileithyia”. 《The Classical Quarterly》: 222. 
  748. Max Muller F. Contributions to the Science of Mythology, Vol. 2, Kessinger Publishing, 2003, p. 697
  749. Palaeolexicon, Word study tool of ancient languages
  750. Iliad xi.270; xvi.187; xix.103.
  751. The plural is also given in XIX.103.
  752. Pausanias, 8.21.3.
  753. 29. i.e. Athena, who was born "on the banks of the river Trito" (cp. l. 929l)
  754. 30. Restored by Peppmuller. The nineteen following lines from another recension of lines 889-900, 924-9 are quoted by Chrysippus (in Galen).
  755. Walter Burkert, Greek Religion 1985: III.2.ii; see coverage of Lemnos-based traditions and legends at Mythic Lemnos)
  756. Walter Burkert, Greek Religion 1985: III.2.ii; see coverage of Lemnos-based traditions and legends at Mythic Lemnos)
  757. Hesiod, Theogony 945
  758. Hyginus made an imaginative etymology for Erichthonius, of strife (Eris) between Athena and Hephaestus and the Earth-child (chthonios).
  759. 31. sc. the aegis. Line 929s is probably spurious, since it disagrees with l. 929q and contains a suspicious reference to Athens.
  760. Modern Greek media (e.g. "The Pacific: A history full of earthquakes" Ta Nea, 2011) and scholars (e.g. Koutouzis, Vassilis Volcanoes and Earthquakes in Troizinia) do not metaphorically refer to Poseidon but instead to Enceladus, the chief of the ancient Giants, to denote earthquakes in Greece.
  761. In the 2nd century AD, a well with the name of Arne, the "lamb's well", in the neighbourhood of Mantineia in Arcadia, where old traditions lingered, was shown to Pausanias. (Pausanias viii.8.2.)
  762. The story of Atlantis. Retrieved October 02, 2012.
  763. Timaeus 24e–25a, R. G. Bury translation (Loeb Classical Library).
  764. Also it has been interpreted that Plato or someone before him in the chain of the oral or written tradition of the report accidentally changed the very similar Greek words for "bigger than" ("meson") and "between" ("mezon") – Luce, J.V. (1969). 《The End of Atlantis – New Light on an Old Legend》. London: Thames and Hudson. 224쪽. 
  765. Compare the North Syrian Atargatis.
  766. Sel, "salt"; "...Salacia, the folds of her garment sagging with fish" (Apuleius, The Golden Ass 4.31).
  767. Pseudo-Apollodorus, Bibliotheca i.2.7
  768. Bibliotheke i.2.2 and i.4.6.
  769. "...A throng of seals, the brood of lovely Halosydne." (Homer, Odyssey iv.404).
  770. Aelian, On Animals (12.45) ascribed to Arion a line "Music-loving dolphins, sea-nurslings of the Nereis maids divine, whom Amphitrite bore."
  771. Wilhelm Vollmer, Wörterbuch der Mythologie, 3rd ed. 1874:
  772. Odyssey iv.404 (Amphitrite), and Iliad, xx.207.
  773. Ovid, Metamorphoses I.332 ff.
  774. Pseudo-Hyginus, Poetical astronomy ii. 23
  775. Theogony 930.
  776. Iliad xiii. 20.
  777. Diodorus iv.56.6.
  778. Apollonius Rhodius, Argonautica, iv. 1552ff
  779. Pseudo-Apollodorus, Bibliotheke 3. 144.
  780. Bibliotheca, 3.12.3
  781. Virgil, Aeneid 6.164 ff..
  782. “Pausanias, Description of Greece 9.21.2”. Perseus.tufts.edu. 2012년 6월 18일에 확인함. 
  783. Dictionary of Greek and Roman Biography and Mythology
  784. Pausanias, Description of Greece vii.22.8.
  785. Iliad 4.436f, and 13.299f' Hesiodic Shield of Heracles 191, 460; Quintus Smyrnaeus, 10.51, etc.
  786. Hesiod, Theogony 934f.
  787. Eustathius on Homer, 944
  788. Pausanias, Description of Greece, 3. 19. 7 - 8
  789. The alternate spelling Maja represents the intervocalic i as j, pronounced similarly to an initial y in English; hence Latin maior, "greater," in English became "major."
  790. Hesiod, Theogony 938.
  791. Pseudo-Apollodorus, Pseudo-Apollodorus, Bibliotheke 3.10.1.
  792. Bibliotheke 3.10.2; Aratus, Phainomena 255–263. Maia is the only one of the Pleiades named by these two sources to appear also in the rather idiosyncratic list given by the Scholiast to Theocritus (13.25), who says they were the daughters of the Amazons; see the note of J.G. Frazer in his 1921 Loeb Classical Library edition and translation of what was then assumed to be the work of Apollodorus of Athens, the Bibliotheca, vol. 2, p. 2.
  793. Pseudo-Apollodorus, Bibliotheke 3.10.1.
  794. Simonides, Fragment 555.
  795. Diodorus Siculus 3.60.4.
  796. Bibliotheke 3.101.
  797. Vivian Nutton, Ancient Medicine (Routledge, 2004), p. 101.
  798. Although the identification of Mercury is secure, based on the presence of the caduceus, the one-shouldered garment called the chlamys, and his winged head, the female figure has been identified variously. The cup is part of the Berthouville Treasure, found within a Gallo-Roman temple precinct; see Lise Vogel, The Column of Antoninus Pius, Loeb Classical Library Monograph (Harvard University Press, 1973), pp. 79–80, and Martin Henig, Religion in Roman Britain, (Taylor & Francis, 1984, 2005), pp. 119–120. In Gaul, Mercury's regular consort is one of the Celtic goddesses, usually Rosmerta. The etymology of Rosmerta's name as "Great Provider" suggests a theology compatible with that of Maia "the Great". The consort on the cup has also been identified as Venus by M. Chabouillet, Catalogue général et raisonné des camées et pierres gravées de la Bibliothéque Impériale (Paris, 1858), p. 449. Maia is suggested by the concomitant discovery of a silver bust, not always considered part of the hoard proper but more securely identified as Maia and connected to Rosmerta; see E. Babelon, Revue archéologique 24 (1914) 182–190, as summarized in American Journal of Archaeology 19 (1915), p. 485.
  799. Robert Turcan, The Gods of Ancient Rome: Religion in Everyday Life from Archaic to Imperial Times (Routledge, 2001), p. 70.
  800. Pierre Grimal, The Dictionary of Classical Mythology (Blackwell, 1996, originally published in French 1951), p. 270.
  801. Preserved by Aulus Gellius, Attic Nights 13.10.2.
  802. By Cornelius Labeo, as recorded by Macrobius, 1.12.20; H.H.J. Brouwer, Bona Dea: The Sources and a Description of the Cult (Brill, 1989), pp. 232, 354.
  803. Macrobius, Saturnalia 1.12.16–33.
  804. Brouwer, Bona Dea, p. 354.
  805. In Mario Torelli's diagram of this haruspicial object, the names Uni and Mae appear together in a cell on the edge of the liver; see Nancy Thompson de Grummond, Etruscan Myth, Sacred History, and Legend (University of Pennsylvania Museum of Archaeology, 2006), p. 44 online.
  806. Ovid, Fasti v.73; Turcan, The Gods of Ancient Rome, p. 70.
  807. Macrobius, Saturnalia 1.12.20; Juvenal, Satires ii.86; Festus 68.
  808. T.P. Wiseman, Remus: A Roman Myth (Cambridge University Press, 1995), p. 71.
  809. Turcan, The Gods of Ancient Rome, pp. 70–71.
  810. Iris had a similar role as divine messenger.
  811. Walter Burkert, Greek Religion 1985 section III.2.8.
  812. The Latin word cādūceus is an adaptation of the Greek κηρύκειον kērukeion, meaning "herald's wand (or staff)", deriving from κῆρυξ kērux, meaning "messenger, herald, envoy". Liddell and Scott, Greek-English Lexicon; Stuart L. Tyson, "The Caduceus", The Scientific Monthly, 34.6, (1932:492–98) p. 493
  813. Although Dionysus is called the son of Zeus (see The cult of Dionysus : legends and practice, Dionysus, Greek god of wine & festivity, The Olympian Gods, Dictionary of Greek and Roman Biography and Mythology, The Columbia Encyclopedia, Sixth Edition, 2007, etc.), Barbara Walker, in The Woman's Encyclopedia of Myths and Secrets, (Harper/Collins, 1983) calls Semele the "Virgin Mother of Dionysus", a term that contradicts the picture given in the ancient sources: Hesiod calls him "Dionysus whom Cadmus' daughter Semele bare of union with Zeus", Euripides calls him son of Zeus, Ovid tells how his mother Semele, rather than Hera, was "to Jove's embrace preferred", Apollodorus says that "Zeus loved Semele and bedded with her".
  814. Burkert 1985
  815. Kerenyi 1976 p. 107; Seltman 1956
  816. Martin Nillson (1967).Die Geschichte der Griechischen Religion, Vol I. C. H . Beck Verlag. Munchen p. 568
  817. Julius Pokorny. Indogermanisches Etymologisches Woerterbuch. root *dgem
  818. Martin Nillson (1967).Die Geschichte der Griechischen Religion, Vol I. C. H . Beck Verlag. Munchen p. 378
  819. Herodotus, Histories, II, 2.145
  820. Alden, John B. (1883) The Greek Anthology, pp. 160-162.
  821. A modern application of genealogy would make him the paternal grandfather of Dionysus, through his daughter by Harmonia, Semele. Plutarch once admitted that he would rather be assisted by Lamprias, his own grandfather, than by Dionysus' grandfather, i.e. Cadmus. (Symposiacs, Book IX, question II)
  822. Herodotus, Histories, Book V, 58.
  823. Herodotus. Histories, Book II, 2.145.4.
  824. Herodotus. Histories, Book V.59.1
  825. There are several examples of written letters, such as in Nestor's narrative concerning Bellerophon and the "Bellerophontic letter", another description of a letter presumably sent to Palamedes from Priam but in fact written by Odysseus (Hyginus. Fabulae, 105), as well as the letters described by Plutarch in Parallel Lives, Theseus, which were presented to Ariadne presumably sent from Theseus. Plutarch goes on to describe how Theseus erected a pillar on the Isthmus of Corinth, which bears an inscription of two lines.
  826. Burkert, The Orientalizing Revolution 1993:26, noting the inscribed Dipylon jug at Athens, the Ischia inscription on the "cup of Nestor", a geometric period shard from Naxos and some Euboean material.
  827. F.M. Ahl. "Cadmus and the Palm-Leaf Tablets." American Journal of Philology 88.2, Apr. 1967, pp. 188-94.
  828. LSJ entry Κάδμος
  829. Robert Beekes - Greek Etymological Dictionary
  830. Another variant, from the Spanish royal collection, is at the Museo del Prado, Madrid: illustration.
  831. Kerenyi 1976.
  832. Thomas McEvilley, The Shape of Ancient Thought, Allsworth press, 2002, pp.118-121. Google Books preview
  833. Reginald Pepys Winnington-Ingram, Sophocles: an interpretation, Cambridge University Press, 1980, p.109 Google Books preview
  834. Zofia H. Archibald, in Gocha R. Tsetskhladze (Ed.) Ancient Greeks west and east, Brill, 1999, p.429 ff.Google Books preview
  835. Sacks, David; Murray, Oswyn; Brody, Lisa R. (2009년 1월 1일). 《Encyclopedia of the Ancient Greek World》. Infobase Publishing. ISBN 9781438110202. 2013년 4월 20일에 확인함. 
  836. Dionysus, greekmythology.com
  837. Otto, Walter F. (1995). 《Dionysus Myth and Cult》. Indiana University Press. ISBN 0-253-20891-2. 
  838. Gods of Love and Ecstasy, Alain Danielou p.15
  839. In Greek "both votary and god are called Bacchus." Burkert, Greek Religion 1985:162. For the initiate as Bacchus, see Euripides, Bacchantes 491. For the god, who alone is Dionysus, see Sophocles Oedipus the King 211 and Euripides Hippolytus 560.
  840. Sutton, p.2, mentions Dionysus as The Liberator in relation to the city Dionysia festivals. In Euripides, Bacchae 379-385: "He holds this office, to join in dances, [380] to laugh with the flute, and to bring an end to cares, whenever the delight of the grape comes at the feasts of the gods, and in ivy-bearing banquets the goblet sheds sleep over men." [4]
  841. Xavier Riu, Dionysism and Comedy, Rowman and Littlefield, 1999, p.105 ff. Google Books preview
  842. Dictionary of Ancient Deities by Patricia Turner and the late Charles Russell Coulter, 2001, p.152.
  843. Dictionary of Ancient Deities by Patricia Turner and the late Charles Russell Coulter, 2001, p.520.
  844. Hesychius of Alexandria s. v. Priēpidos
  845. Scholia on Theocritus, Idyll 1. 21
  846. Strabo, Geography, 10.3.13, quotes the non-extant play Palamedes which seems to refer to Thysa, a daughter of Dionysus, and her (?) mother as participants of the Bacchic rites on Mount Ida, but the quoted passage is corrupt.
  847. Pausanias, Description of Greece 2.25.9
  848. Homer, Iliad 19.95ff.
  849. Ovid, Metamorphoses 9.273ff.
  850. Pausanias, Description of Greece 9.11.3
  851. Plautus, Amphitryon "The Subject"
  852. Apollodorus, Library 2.4.11
  853. Apollodorus, Library 2.8.1
  854. Pausanias, Description of Greece 1.41.1
  855. Pausanias, Description of Greece 9.16.7
  856. Pausanias, Description of Greece 1.19.3
  857. Becking, Bob, et al.. Dictionary of deities and demons. ed. Toorn,Karel van der. Wm. B. Eerdmans Publishing. 1999
  858. Schmitz, Leonhard (1867). 〈Alceides〉. William Smith. 《Dictionary of Greek and Roman Biography and Mythology1. Boston: Little, Brown and Company. 98쪽. 
  859. Bibliotheca ii. 4. § 12
  860. . By his adoptive descent through Ampitryon, Heracles receives the epithet Alcides, as "of the line of Alcaeus", father of Amphitryon. Amphitryon's own, mortal son was Iphicles.
  861. Pausanias, Guide to Greece, 4.32.1
  862. Aelian, Varia Historia, 12.15
  863. Aelian, Varia Historia, 5.3
  864. Apollodorus, Bibliotheca, 2. 4. 11 = 2. 7. 8
  865. Fabulae 162
  866. Scholia on Pindar, Isthmian Ode 3 (4), 104
  867. Stephanus of Byzantium s. v. Brettos
  868. Stephanus of Byzantium s. v. Bargasa
  869. Servius on Virgil's Georgics 2. 115
  870. Dionysius of Halicarnassus, Roman Antiquities, 1. 43. 1
  871. Stephanus of Byzantium s. v. Akelēs
  872. Solinus, De mirabilia mundi, 1. 15
  873. Virgil, Aeneid, 7. 655 ff
  874. Plutarch, Life of Sertorius, 9. 4
  875. Diodorus Siculus, Library of History, 5. 24. 2
  876. So Conon, Narrationes, 17. In Pseudo-Apollodorus, Bibliotheca 2. 6. 3 a daughter of Syleus, Xenodoce, is killed by Heracles
  877. Statius, Thebaid, 6. 837, 10. 249
  878. Stephanus of Byzantium s. v. Amathous
  879. Stephanus of Byzantium s. v. Gaza
  880. Statius, Thebaid, 6. 346
  881. Servius on Virgil's Eclogue 9. 30
  882. Dionysius of Halicarnassus, Roman Antiquities, 1. 50. 4
  883. Hyginus, Fabulae, 162
  884. In Stephanus of Byzantium s. v. Phaistos, Rhopalus is the son of Heracles and Phaestus his own son; in Pausanias, Description of Greece, 2. 6. 7, vice versa (Phaestus son, Rhopalus grandson)
  885. Walter Burkert, Greek Religion 1985: III.2.ii; see coverage of Lemnos-based traditions and legends at Mythic Lemnos)
  886. Hesiod, Theogony 907
  887. Bibliotheca 1. 3. 1
  888. Pindar, Olympian Ode 14. 1 ff
  889. Nonnus, Dionysiaca 24. 261 ff
  890. Hesiod, Theogony 945
  891. Orphic Rhapsodies (fragments)
  892. Homer, Odyssey 11.320, Hesiod, Theogony 947, and later authors.
  893. Pasiphaë is mentioned as Ariadne's mother in Bibliotheke 3.1.2 (Pasiphaë, daughter of the Sun), in Apollonius' Argonautica iii.997, and in Hyginus Fabulae, 224.
  894. In creating a "biography" for a historicized Ariadne, her presence on Naxos is accounted for by Theseus' having abandoned her there; in assembling a set of biographical narrative episodes, this would have had to be placed "after" her abduction from Knossos. In keeping with the role of Minos as Crete's king, Ariadne has come to bear the late designation of "princess". The endpoint of this rationalizing process is the realistic historicizing fiction of Mary Renault, The Bull from the Sea (1962).
  895. Sidhe, Fiana. "Goddess Ariadne in the Spotlight",MatriFocus 2002.
  896. Pseudo-Apollodorus, Library 3.1.2.
  897. Nonnus, Dionysiaca, 13. 220 ff
  898. Hyginus, Poetical Astronomy 2. 34
  899. Stephanus of Byzantium s. v. Pholegandros
  900. Apollodorus, Library 3.1.3.
  901. Homer, Iliad 13.450; Odyssey 11.321.
  902. Thucydides, 1.4.
  903. Herodotus 3.122
  904. Powell, Barry B. Classical Myth. Second ed. With new translations of ancient texts by Herbert M. Howe. Upper Saddle River, New Jersey: Prentice-Hall, Inc., 1998, p. 346.
  905. Diodorus Siculus, Library of History, 4. 60. 3
  906. Plutarch, Theseus §16 notes the discrepancy: "on the Attic stage Minos is always vilified... and yet Minos is said to have been a king and a lawgiver..." Lemprière A Classical Dictionary, s.v. "Minos" and "Minos II".
  907. Horace, Odes 4.7.21.
  908. Diodorus Siculus, 4.79.
  909. Thucydides 1.4.
  910. Pausanias 3. 2, 4.
  911. Odyssey, 11.568.
  912. Plato, Gorgias; 524
  913. Ovid Metamorphoses 1.10
  914. helios Online Etymology Dictionary
  915. Homer, Odyssey xii.127–137.
  916. Noted in Kerenyi 1951:191, note 595.
  917. Theoi Project: Lampetia and Phaethusa
  918. Walter Burkert, Greek Religion, p. 120.
  919. Homer,William Cullen Bryant (1809). 《The Iliad of Homer》. Ashmead. 
  920. G. Lancellotti, Attis, Between Myth and History: King, Priest, and God, BRILL, 2002
  921. O'Rourke Boyle Marjorie (1991). 《Petrarch's genius: pentimento and prophecy》. University of California press. ISBN 9780520072930. 
  922. Farnell, The Cults of the Greek States (New York/London: Oxford University Press) 1909, vol. v, p 419f.
  923. J. Burnet, Plato: Euthyphro, Apology of Socrates, and Crito (New York/London: Oxford University Press) 1924, p. 111.
  924. James A. Noutopolos, "Socrates and the Sun" The Classical Journal 37.5 (February 1942), pp. 260-274.
  925. Notopoulos 1942:265.
  926. Pausanias. Description of Greece, 2.1.6.
  927. Notopoulos 1942 instances Aeschylus' Agamemnon 508, Choephoroe 993, Suppliants 213, and Sophocles' Oedipus Rex 660, 1425f.
  928. Anaxagoras described the sun as a red-hot stone.
  929. Larissa Bonfante and Judith Swaddling, Etruscan Myths (Series The Legendary Past, British Museum/University of Texas) 2006:77.
  930. Noted by J. D. Beazley, "The World of the Etruscan Mirror" The Journal of Hellenic Studies 69 (1949:1–17) p. 3, fig. 1.
  931. Wilhelm Fauth, Helios Megistos: zur synkretistischen Theologie der Spätantike (Leiden:Brill) 1995.
  932. Pausanias, Description of Greece, 9. 35. 5 with a reference to Antimachus
  933. Hesychius of Alexandria s. v. Aiglēs Kharites
  934. Hesiod Theogony 907
  935. Anacreontea Fragment 38
  936. Ovid Metamorphoses 2.340; Hyginus Fabulae 154
  937. Nonnus Dionysiaca 17. 269
  938. Homer Odyssey 12.128
  939. Ovid Metamorphoses 2.340
  940. Diodorus Siculus, Library of History 5.56.3
  941. Nonnus, Dionysiaca, 14. 44
  942. Hesiod, Theogony 956
  943. Pseudo-Apollodorus, Bibliotheca 1.80
  944. Diodorus Siculus, Library of History 4.45.1
  945. Hyginus, Fabulae 27
  946. Pseudo-Plutarch, On Rivers, 5. 1
  947. Ovid, Metamorphoses 4. 169 ff
  948. Hyginus, Fabulae 14
  949. Apollonius Rhodius, Argonautica 1.172
  950. Stephanus of Byzantium s. v. Bisaltia
  951. Quintus Smyrnaeus, Fall of Troy, 10. 337
  952. Suidas "Aithon"
  953. Hyginus Astronomica 2.13
  954. Pausanias, Guide to Greece 2.1.1
  955. Hyginus, Fabulae 275
  956. Pseudo-Plutarch, On Rivers, 25
  957. Stephanus of Byzantium s. v. Ambrakia
  958. Homer, Odyssey 10.135; Hesiod, Theogony, 956; Apollodorus, Library 1.9.1; Apollonius Rhodius, Argonautica .
  959. Grimal; Smith
  960. Hesiod, Theogony, 352
  961. Apollonius Rhodius, Argonautica, 3. 268
  962. Hesiod, Theogony, 960.
  963. Pseudo-Apollodorus, Bibliotheca 1. 9. 23.
  964. Hyginus, Fabulae, 25
  965. Accounts vary on the name of Absyrtus' mother, and only Apollodorus (1. 9. 23) seems to consider him full brother of Medea; see Absyrtus.
  966. Apollonius Rhodius, Argonautica, 3. 244-245
  967. Colchis was an ancient Georgian Kingdom
  968. Glauce is known as Creusa in Seneca's Medea and in Propertius 2.16.30.
  969. See, for example, Nita Krevans, "Medea as foundation-heroine", in John Joseph Clause, Sarah Iles Johnston, eds. Medea: essays on Medea in myth, literature, philosophy, and art (Princeton University Press) 1997:71-82.
  970. For this general aspect, see especially Carl A.P. Ruck and Danny Staples, The World of Classical Myth: Gods and Goddesses, Heroines and Heroes University of North Carolina 1994, part III: The Liminal Hero.
  971. Bibliotheca 3.138, Theogony 969ff, Odyssey 5.125ff.
  972. Shlain, Leonard (1998). 《The Alphabet Versus the Goddess》. Viking Penguin. ISBN 0-14-019601-3. 
  973. Karl Kerenyi, "We are not surprised to learn that the fruit of her love was Ploutos, "riches". What else could have sprung from the willingness of the grain goddess? (Eleusis: Archetypal Image of Mother and Daughter (Bollingen) 1967, p 30).
  974. The Dictionary of Classical Mythology by Pierre Grimal and A. R. Maxwell-Hyslop, ISBN 0-631-20102-5, 1996, page 230: "Illyrius (Ιλλυριός) The youngest son of Cadmus and Harmonia. He was born during their expedition against the Illyrians"
  975. The Dictionary of Classical Mythology by Pierre Grimal and A. R. Maxwell-Hyslop, ISBN 0-631-20102-5, 1996, page 83: "... Cadmus then ruled over the Illyrians and he had another son, named Illyrius. But later Cadmus and Harmonia were turned into serpents and ..."
  976. Apollod. iii. 5. § 4; Eurip. Baccti. 1233; Ov, Met. iv. 562, &c. (cited by Schmitz)
  977. Henry George Liddell. Robert Scott. A Greek-English Lexicon
  978. Alcman, fragment 83.
  979. Hesiod, who calls her only Ino, lists her among the "glorious offspring" of unions between a mortal and a goddess (Theogony. 975f).
  980. Bibliotheke i.9.1; "it is possible, however", Kerenyi suggests (The Gods of the Greeks p 264) "that originally she did not cause the seed-corn to be roasted, but introduced the practice of roasting corn in general."
  981. Local tradition sited the suckling of Dionysus at Brasiai in Laconia. (Kerenyi 1951:264).
  982. Although Dionysus is called the son of Zeus (see The cult of Dionysus : legends and practice, Dionysus, Greek god of wine & festivity, The Olympian Gods, Dictionary of Greek and Roman Biography and Mythology, The Columbia Encyclopedia, Sixth Edition, 2007, etc.), Barbara Walker, in The Woman's Encyclopedia of Myths and Secrets, (Harper/Collins, 1983) calls Semele the "Virgin Mother of Dionysus", a term that contradicts the picture given in the ancient sources: Hesiod calls him "Dionysus whom Cadmus' daughter Semele bare of union with Zeus", Euripides calls him son of Zeus, Ovid tells how his mother Semele, rather than Hera, was "to Jove's embrace preferred", Apollodorus says that "Zeus loved Semele and bedded with her".
  983. Burkert 1985
  984. Kerenyi 1976 p. 107; Seltman 1956
  985. Martin Nillson (1967).Die Geschichte der Griechischen Religion, Vol I. C. H . Beck Verlag. Munchen p. 568
  986. Julius Pokorny. Indogermanisches Etymologisches Woerterbuch. root *dgem
  987. Martin Nillson (1967).Die Geschichte der Griechischen Religion, Vol I. C. H . Beck Verlag. Munchen p. 378
  988. Herodotus, Histories, II, 2.145
  989. Bibliotheca iii. 4. § 2
  990. Bibliotheca iii. 5. § 2
  991. Ovid, Metamorphoses iii. 725
  992. Hyginus, Fabulae 184, 240, 254
  993. Schmitz, Leonhard (1867), 〈Agave〉, Smith, William, 《Dictionary of Greek and Roman Biography and Mythology1, Boston, 66–67쪽 
  994. Bibliotheca 1.2.7
  995. Homer. Iliad, 18.35
  996. Hesiod. Theogony, 240
  997. Hyginus. Fabulae, Preface.
  998. Apollodorus. Library, 2.1.5.
  999. Hyginus. Fabulae, 163.
  1000. Apollodorus. Bibliotheca, 3.4.2.
  1001. Pausanias, Description of Greece, 1.44.5.
  1002. Bibliotheca 3.5.2.
  1003. Bibliotheca 3. 5. 5
  1004. Pausanias. Description of Greece, 9. 5. 3–4.
  1005. Diodorus Siculus, Library of History, 4. 72. 1
  1006. Pausanias, Description of Greece, 2. 5. 2
  1007. Pseudo-Apollodorus, Bibliotheca 3. 5. 6
  1008. Pausanias, Description of Greece 5. 22. 6
  1009. Tzetzes on Lycophron, 1206
  1010. Stephanus of Byzantium s. v. Thēbē
  1011. Diodorus Siculus, Library of History, 5. 49. 3
  1012. Nonnus, Dionysiaca, 4. 304; 5. 86; 41. 270
  1013. Scholia on Homer, Iliad, 9. 383
  1014. John Lydus, De mensibus, 4. 67
  1015. Scholia on Homer, Iliad, 6. 396
  1016. Clement of Alexandria, Recognitions, 10. 21
  1017. Hesiod, Theogony 351
  1018. Homeric Hymn 2, 417
  1019. Nonnus, Dionysiaca, 40. 535 ff
  1020. Hesiod, Theogony, 287, 981
  1021. Pseudo-Apollodorus, Bibliotheca 2. 5. 10
  1022. Stesichorus fragments 512-513, 587
  1023. Hyginus, Fabulae, Preface & 151
  1024. Servius on Virgil, Aeneid, 4. 250
  1025. Tzetzes on Lycophron, 875
  1026. Pseudo-Apollodorus, Bibliotheca 3. 12. 2
  1027. Hesiod, Theogony 280.
  1028. Geryon on dictionary.com
  1029. Also Γηρυόνης and Γηρυονεύς (Gēryonēs and Gēryoneus).
  1030. The early third-century Life of Apollonius of Tyana notes an ancient tumulus at Gades raised over Geryon as for a Hellenic hero: "They say that they saw trees here such as are not found elsewhere upon the earth; and that these were called the trees of Geryon. There were two of them, and they grew upon the mound raised over Geryon: they were a cross between the pitch tree and the pine, and formed a third species; and blood dripped from their bark, just as gold does from the Heliad poplar" (v.5).
  1031. Hesiod, Theogony "the triple-headed Geryon".
  1032. Aeschylus, Agamemnon: "Or if he had died as often as reports claimed, then truly he might have had three bodies, a second Geryon, and have boasted of having taken on him a triple cloak of earth, one death for each different shape."
  1033. Scholiast on Hesiod's Theogony, referring to Stesichoros' Geryoneis (noted at TheoiProject).
  1034. Erytheia, "sunset goddess" and nymph of the island that has her name, is one of the Hesperides.
  1035. Lycophron calls her by an archaic name, Tito (the Titaness). Kerenyi observes that Tito shares a linguistic origin with Eos's lover Tithonus, which belonged to an older, pre-Greek language. (Kerenyi 1951:199 note 637)[출처 필요]
  1036. Pseudo-Apollodorus, Bibliotheca, 1. 4. 4
  1037. Homer, Odyssey, 15. 249 ff
  1038. Homeric Hymn to Aphrodite, 318 ff
  1039. Theogony 984ff
  1040. Mary R. Lefkowitz, "'Predatory' Goddesses" Hesperia 71.4 (October 2002, pp. 325-344) p. 326.
  1041. Hesiod Theogony 984; pseudo-Apollodorus Bibliotheke iii. 14.3; Pausanias i. 3.1; Ovid Metamorphoses vii. 703ff; Hyginus Fabula 189.
  1042. Pausanias remarking on the subjects shown in the Royal Stoa, Athens (i.3.1) and on the throne of Apollo at Amyklai (iii.18.10ff).
  1043. Hyginus, Fabula 189.
  1044. In classical Greek, the female titans are Titanides, but titaness is rarely used in modern English.
  1045. Homeric Hymn to Apollo 165-173; Homeric Hymns 5 and 9.
  1046. Anchises is another mortal from the Trojan house abducted by a goddess (Aphrodite) for erotic purposes. Tithonus is mentioned by Aphrodite as an example to encourage Anchises in the Homeric Hymn to Aphrodite, 218ff.
  1047. Homeric Hymn; compare the mytheme in its original, blissful form in the pairing of Selene and Endymion, a myth that was also located in Asia Minor. Peter Walcot, ("The Homeric 'Hymn' to Aphrodite': A Literary Appraisal" Greece & Rome 2nd Series, 38.2 October 1991, pp. 137-155) reads the Tithonus example as a "corrective" to the myth of Ganymede (pp. 149-50): "the example of Ganymedes... promises too much, and might beguile Anchises into expecting too much, even an ageless immortality" (p. 149).
  1048. In a variant, Zeus decided he wanted the beautiful youth Ganymede for himself; to repay Eos he promised to fulfill one wish.
  1049. Some stories say that Eos turned Tithonus into a grasshopper or cicada.
  1050. Servius' commentary on Virgil's Aeneid, i.493; ps-Apollodorus, Bibliotheke iii.12.4 and Epitome v.3.
  1051. The poem was published for the first time by Michael Gronewald and Robert W. Daniel in Zeitschrift für Papyrologie und Epigraphik 147 (2004), 1-8 and 149 (2004), 1-4; in English translation by Martin West in the Times Literary Supplement, 21 or 24 June 2005. The right half of this poem was previously found in fr. 58 L-P. The fully restored version of the poem can be found in M.L. West, “The New Sappho,” Zeitschrift für Papyrologie und Epigraphik 151 (2005), 1-9.
  1052. As on one in the Vatican Museums, Museo Gregoriano Etrusco, acc. no. 12241 (illustrated by Marilyn Y. Goldberg, "The 'Eos and Kephalos' from Caere: Its Subject and Date" American Journal of Archaeology 91.4 [October 1987:605-614] p. 608 fig. 2.).
  1053. Theoi Project – Elektra
  1054. Theoi Project – Pegasis
  1055. Ovid. Metamorphoses, 5.97
  1056. G. Daux, in L'Antiquité Classique 52 pp 150-74 and J. Paul Getty Museum 12 (1984:145-52); discussed in D. Whitehead, The demes of Attica (1986:194-99), noted by Fowler 1993.
  1057. Hesiod, Theogony, 986 - 990
  1058. Bibliotheca 3. 14. 3 인용 오류: 잘못된 <ref> 태그; "Apollodorus"이 다른 콘텐츠로 여러 번 정의되었습니다
  1059. Pausanias, Description of Greece, 1. 3. 1 (using the name "Hemera" for Eos)
  1060. Solinus, 11:9; Nonnus, Dionysiaca, 11:131 and 12:217
  1061. Kallikratis law Greece Ministry of Interior 틀:El icon
  1062. Apollonius Rhodius, Argonautica, 1. 45 ff, 233, 251 ff
  1063. Hyginus, Fabulae, 3, 13, 14
  1064. Valerius Flaccus, Argonautica, 1. 297
  1065. Pseudo-Apollodorus, Bibliotheca, 1. 9. 16
  1066. Tzetzes on Lycophron, 175 & 872
  1067. Tzetzes, Chiliades, 6. 979
  1068. Scholia on Homer, Odyssey, 12. 69
  1069. Scholia on Apollonius Rhodius, Argonautica, 1. 45
  1070. Diodorus Siculus, Library of History, 4. 50. 2
  1071. Tzetzes on Lycophron, 872
  1072. Scholia on Apollonius Rhodius, Argonautica 1. 287
  1073. The Voyage of the Argo
  1074. Bibliotheca 1.9.11, 1.927.
  1075. Apollonius of Rhodes. Argonautica, 1.47.
  1076. Diodorus Siculus. Library of History, 4.50.2.
  1077. Hesiod. Catalogue of Women frr. 30–33(a).
  1078. Bibliotheca 1.927.
  1079. Ovid. Metamorphoses, 7.
  1080. Greek Mythology Link (Carlos Parada) - Pelias 1
  1081. "Jason" The Oxford Companion to World mythology. David Leeming. Oxford University Press, 2004. Oxford Reference Online. Oxford University Press. York University. 25 October 2011 <http://www.oxfordreference.com.ezproxy.library.yorku.ca/views/ENTRY.html?subview=Main&entry=t208.e820>
  1082. Apollodorus The Library of Greek Mythology. Trans. Robin Hard. New York: Oxford University Press Inc., 1997. 48-49. Print.
  1083. Collier, P. F. "Jason." Collier's Encyclopedia. Ed. William D. Halsey and Emanuel Friedman. 1981. 504-05. Print.
  1084. Compare the dactyls, "fingers", ancient masters of the art of metallurgy and magical healers.
  1085. Homer, Iliad xi.831.
  1086. A quote from the lost Titanomachia, provided as a scholium on Apollonius Rhodius' Argonautica I.554 (on-line quote); pseudo-Apollodorus Bibliotheke 1. 8 - 9, may have drawn upon the same source.
  1087. Compare the stallion-Poseidon who sired the steed Arion upon Demeter.
  1088. Bibliotheke 1.2.4; additional classical sources on-line
  1089. "Ὡς Διόνυσος ἐρώμενος Χείρωνος, ἐξ οὗ καὶ μάθοι τούς τε κώμους καὶ τὰς βακχείας καὶ τὰς τελετάς." (Ptolemaeus Chennus, New History, quoted in Photios of Constantinople, Library, 190.
  1090. Pseudo-Apollodorus, Bibliotheke, ii.5.4.
  1091. Theocritus, Idyll vii.149
  1092. Ovid,Fasti, V.389
  1093. Fragment 40 (fr. 13 in the Loeb) of the Hesiodic Catalogue of Women (Theoi.com| on-line text in translation).
  1094. Pindar Third Nemean Ode, 54
  1095. Hesiod, Theogony 993: She "bore a son Medeus whom Cheiron the son of Philyra brought up in the mountains."
  1096. Pindar, Eighth Isthmian Ode, 41.
  1097. Pausanias, ix.31.4-5.
  1098. H.G. Evelyn-White, tr. Hesiod II: The Homeric Hymns and Homerica (Loeb Classical Library 503), 2nd ed. 1936:73-.
  1099. In both Iliad and Odyssey.
  1100. In Iliad vi.155–203.
  1101. Fragment 4. The education of a girl was not considered. A literary education, in the sense of study of written texts, could not have been possible in the time of Hesiod himself, in the late eighth century BC.
  1102. Precepts of Chiron, fr. 3
  1103. Evelyn-White 1936, fr. 4.
  1104. Callimachus, Hymn 1 to Zeus 30 ff
  1105. Tzetzes on Lycophron, 1200
  1106. Pliny the Elder, Natural History 7. 197
  1107. Apollonius Rhodius, Argonautica 2. 1231 ff
  1108. Scholia on Apollonius Rhodius, Argonautica 1. 554
  1109. Callimachus, Hymn 4 to Delos 104 ff
  1110. Hyginus, Fabulae, 138
  1111. Theoi.com: Philyra
  1112. Scholia on Apollonius Rhodius, Argonautica, 4. 813
  1113. Pindar, Pythian Ode 4. 102 ff
  1114. Pindar, Nemean Ode 3. 43
  1115. Nonnus, Dionysiaca, 48. 40
  1116. Callimachus, Hymn 4 to Delos, 118
  1117. Pindar, Pythian Ode 3. 1
  1118. Hesiod, Theogony, 1002
  1119. Apollonius Rhodius, Argonautica 1. 554
  1120. Argonautica Orphica, 450
  1121. Virgil, Georgics 3. 549
  1122. Hyginus, Fabulae, Preface
  1123. Suda s. v. Aphroi
  1124. Pseudo-Apollodorus, Bibliotheca, 2. 1. 5, citing the Nostoi
  1125. Source: Papyrus Larousse Britannica.
  1126. Scholia on Pindar, Pythian Ode 9. 27a
  1127. In Euripides' tragedy Helen, Psamathe is married to king Proteus of Egypt.
  1128. Ovid. Metamorphoses, XI, 398.
  1129. Conon, Narrationes, 19
  1130. Pausanias, Description of Greece, 1. 43. 7
  1131. Ovid Illustrated: The Renaissance Reception of Ovid in Image and Text.
  1132. Schmitz, Leonhard (1867), 〈Aeacus〉, Smith, William, 《Dictionary of Greek and Roman Biography and Mythology1, Boston, 22–23쪽 
  1133. Bibliotheca iii. 12. § 6
  1134. Gaius Julius Hyginus, Fabulae 52
  1135. Pausanias ii. 29. § 2
  1136. comp. Nonn. Dionys. vi. 212
  1137. Ovid, Metamorphoses vi. 113, vii. 472, &c.
  1138. Hesiod, Fragm. 67, ed. Gottling
  1139. Pausanias, l.c.
  1140. Ovid, Metamorphoses vii. 520
  1141. comp. Hygin. Fab. 52
  1142. Strabo, viii. p. 375
  1143. Pindar, Isthmian Odes viii. 48, &c.
  1144. Pausanias, i. 39. § 5
  1145. Diodorus Siculus, iv. 60, 61
  1146. Pausanias, ii. 30. § 4
  1147. Pausanias, ii. 29. § 6
  1148. Pindar, Olympian Odes viii. 39, &c.
  1149. Pausanias, ii. 29. § 5
  1150. Ovid, Metamorphoses vii. 506, &c., ix. 435, &c
  1151. Ovid, Metamorphoses xiii. 25
  1152. Horace, Carmen ii. 13. 22
  1153. Plato, Gorgias p. 523
  1154. Isocrates, Evag. 5
  1155. Pindar, Isthmian Odes viii. 47, &c.
  1156. Hesychius틀:Disambiguation needed s.v.
  1157. Schol. ad Pind. Nem. xiii. 155
  1158. Pindar, Nemean Odes viii. 22
  1159. Stephanus of Byzantium s. v. Phōkis
  1160. Scholia on Iliad, 2. 517
  1161. Pindar, Pythian Ode 5. 12–13
  1162. Tzetzes on Lycophron, 53 & 939
  1163. Pseudo-Plutarch, Greek and Roman Parallel Stories, 25
  1164. Pausanias, Description of Greece 2. 29. 9
  1165. Antoninus Liberalis, Metamorphoses, 38; Tzetzes on Lycophron, 901
  1166. Tzetzes on Lycophron, 901
  1167. Pausanias, Description of Greece, 10. 30. 4
  1168. Pausanias, Description of Greece, 2. 29. 3
  1169. “NEREUS : Sea-God, the Old Man of the Sea”. Theoi.com. 2013년 5월 4일에 확인함.  다음 글자 무시됨: ‘ Greek mythology, w/ pictures ’ (도움말)
  1170. Hesiod, Theogony 240 ff.; her mother was Thalassa (mythology) according to Lucian, Dialog of the sea Gods, 11, 2.
  1171. Ovid:Metamorphoses xi, 221ff.; Sophocles: Troilus, quoted by scholiast on Pindar's Nemean Odes iii. 35; Apollodorus: iii, 13.5; Pindar: Nemean Odes iv .62; Pausanias: v.18.1
  1172. Peleus is mentioned in Homer's Odyssey during the conversation between Odysseus and the dead Achilles.
  1173. The island lies in the Saronic Gulf opposite the coast of Epidaurus; it had once been called Oenone, Pausanias was informed.
  1174. In poetry he and Telamon are sometimes the Endeides, the "sons of Endeis"; see, for example, Pausanias 2.29.10.
  1175. Pausanias, 2.29.4.
  1176. "A witless moment" (Apollonius, Argonautica, I. 93,
  1177. Apollonius of Rhodes, Argonautica I.90-93, in Peter Green's translation (2007:45).
  1178. Aristophanes, The Clouds, 1063-1067.
  1179. Ovid, Metamorphoses, XI 219-74.
  1180. Aeschylus, Prometheus Bound 755–768; Pindar, Nemean 5.34–37, Isthmian 8.26–47; Poeticon astronomicon (ii.15)
  1181. Burgess, Jonathan S. (2009). 《The Death and Afterlife of Achilles》. Baltimore: Johns Hopkins University Press. 9쪽. ISBN 0-8018-9029-2. 2010년 2월 5일에 확인함. 
  1182. Apollonius of Rhodes, Argonautica 4.869–879.
  1183. Hesiod, Catalogue of Women, fr. 204.87–89 MW; Iliad 11.830-32
  1184. “Proclus' Summary of the Cypria”. Stoa.org. 2010년 3월 9일에 확인함. 
  1185. “Dares' account of the destruction of Troy, Greek Mythology Link”. Homepage.mac.com. 2009년 12월 29일에 원본 문서에서 보존된 문서. 2010년 3월 9일에 확인함. 
  1186. James Davidson, "Zeus Be Nice Now" in London Review of Books; 19 July 2007, access date 23 October 2007
  1187. Iliad 9.334–343.
  1188. "The Iliad", Fagles translation. Penguin Books, 1991, p. 553.
  1189. Hamilton E. Mythology, New York: Penguin Books; 1969
  1190. "Alexander came to rest at Phaselis, a coastal city which was later renowned for the possession of Achilles' original spear." Robin Lane Fox, Alexander the Great 1973.144.
  1191. Pausanias, iii.3.6; see Christian Jacob and Anne Mullen-Hohl, "The Greek Traveler's Areas of Knowledge: Myths and Other Discourses in Pausanias' Description of Greece", Yale French Studies 59: Rethinking History: Time, Myth, and Writing (1980:65–85) esp. p. 81.
  1192. 인용 오류: <ref> 태그가 잘못되었습니다; eros라는 이름을 가진 주석에 텍스트가 없습니다
  1193. Hesychius of Alexandria s. v. Μελιγουνίς: "Meligounis: this is what the island Lipara was called. Also one of the daughters of Aphrodite."
  1194. "Anchises" in The New Encyclopaedia Britannica. Chicago: Encyclopaedia Britannica Inc., 15th edn., 1992, Vol. 1, p. 377.
  1195. Hyginus, Fabulae 115.
  1196. Stout, S.E. (1924). “How Vergil Established for Aeneas a Legal Claim to a Home and a Throne in Italy”. 《The Classical Journal20 (3): 152–60. 
  1197. Eldevik, Randi (1991). “Negotiations of Homoerotic Tradition”. 《PMLA106 (5): 1177–78. 
  1198. Tolkien, J. R. R.; E. V. Gordon; Norman Davis, 편집. (1967). 《Sir Gawain and the Green Knight》 2판. Oxford: Oxford UP. 70쪽. ISBN 9780198114864. 
  1199. Colonne, Guide delle (1936). Griffin, N. E., 편집. 《Historia destructionis Troiae》. Medieval Academy Books 26. Cambridge: Medieval Academy of America. 218, 234쪽. 
  1200. Laura Howes, 편집. (2010). 《Sir Gawain and the Green Knight》. Marie Boroff (trans.). New York: Norton. 3쪽. ISBN 9780393930252.  In Marie Boroff's translation, edited by Laura Howes, the treacherous knight of line 3 is identified as Antenor, incorrectly, as Tolkien argues.
  1201. Romulus by Plutarch
  1202. What Does Aeneas Look like?, Mark Griffith, Classical Philology, Vol. 80, No. 4 (Oct., 1985), p. 309.
  1203. “Classical E-Text: Dares Phrygius, The Fall Of Troy”. Theoi.com. 2012년 8월 28일에 확인함. 
  1204. Illuminated prophet books: a study of Byzantine manuscripts of the major and minor prophets, John Lowden, Penn State Press, 1988, p. 62
  1205. This etymology is given by Tanıtkan in the article referenced by the link below.
  1206. A term from the play, Friar Bacon, Line 412, by the Elizabethan playwright, Robert Greene, 1560-1592. This information comes from an untitled book review by Robert Adger Law in Modern Language Notes, Vol. 22, No. 6 (Jun., 1907), pp. 197-199
  1207. Lemprière's Classical dictionary
  1208. Harry Thurston Peck, Harper's Dictionary of Classical Antiquity, 1898.
  1209. Homer, Odyssey 10.135; Hesiod, Theogony, 956; Apollodorus, Library 1.9.1; Apollonius Rhodius, Argonautica .
  1210. Grimal; Smith
  1211. Homer, Odyssey 10.212ff.
  1212. Refer Weaving (mythology).
  1213. Homer, Odyssey 10.475—541.
  1214. Timothy Peter Wiseman, Remus: A Roman Myth, Cambridge University 1995, pp 47-8
  1215. "They escaped neither the vast sea's hardships nor vexatious tempests till Kirké should wash them clean of the pitiless murder of Apsyrtos" (Apollonius of Rhodes, Argonautica, iv.586-88, in Peter Grean's translation).
  1216. See the ancient concept of miasma, a Peter Green's commentary on iv. 705-17, The Argonautika Apollonios Rhodios, (1997, 2007) p 322.
  1217. iv:659-84
  1218. John E. Thorburn, FOF Companion to Classical Drama, New York 2005, p.138
  1219. Dryden’s translation
  1220. Online translation
  1221. Walters Art Museum, acc. no. 54.1483.
  1222. Hill, "Odysseus' Companions on Circe's Isle" The Journal of the Walters Art Gallery 4 (1941:119-122) p. 120.
  1223. Noted by Hill 1941:120
  1224. AthensWalker, More pigs... at the National Archaeological Museum of Athens
  1225. tr. Virginia Brown, Harvard University 2003 ch.38, pp.74-6
  1226. John Gower, English Works, 6.1391-1788; there is also a modern translation by Ellin Anderson
  1227. The German original is available on GoogleBooks
  1228. Pages 1-69
  1229. The third section of the Gutenberg edition
  1230. Oxford Dictionary
  1231. Plaitakis A, Duvoisin RC (1983년 3월). “Homer's moly identified as Galanthus nivalis L.: physiologic antidote to stramonium poisoning”. 《Clin Neuropharmacol》 6 (1): 1–5. doi:10.1097/00002826-198303000-00001. PMID 6342763. 
  1232. Jeremy M. Berg, John L. Tymoczko, Lubert Stryer. (2006). 《Biochemistry》. New York, NY: Freeman. ISBN 978-0-7167-6766-4. 
  1233. Species details; there are pictures on the Conchology site
  1234. Bibliotheca, Library 1.9.16
  1235. Homer does not list Laertes as one of the Argonauts.
  1236. Scholium on Sophocles' Aiax 190, noted in Karl Kerenyi, The Heroes of the Greeks 1959:77.
  1237. Spread by the powerful kings, // And by the child of the infamous Sisyphid line [κλέπτουσι μύθους οἱ μεγάλοι βασιλῆς // ἢ τᾶς ἀσώτου Σισυφιδᾶν γενεᾶς]: Chorus in Ajax 189–190; transl. by R. C. Trevelyan.
  1238. "A so-called 'Homeric' drinking-cup shows pretty undisguisedly Sisyphos in the bed-chamber of his host's daughter, the arch-rogue sitting on the bed and the girl with her spindle." The Heroes of the Greeks 1959:77.
  1239. Sold by his father Sisyphus [οὐδ᾽ οὑμπολητὸς Σισύφου Λαερτίῳ]: Philoctetes in Philoctetes 417; transl. by Thomas Francklin.
  1240. “Women in Homer's Odyssey”. Records.viu.ca. 1997년 9월 16일. 2011년 9월 25일에 확인함. 
  1241. Hyginus Fabulae 95. Cf. Apollodorus, Epitome 3.7.
  1242. “Hyginus 96”. Theoi.com. 2011년 9월 25일에 확인함. 
  1243. Book 2.
  1244. Book 9.
  1245. Book 10.
  1246. Book 23.
  1247. Apollodorus, Epitome 3.8; Hyginus 105.
  1248. Scholium to Odyssey 11.547
  1249. Odyssey 11.543–47.
  1250. Sophocles' Ajax 662, 865.
  1251. Apollodorus, Epitome 5.8; Sophocles Philoctetes.
  1252. See, e.g., Homer, Odyssey 8.493; Apollodorus, Epitome 5.14–15.
  1253. Bernard Knox. (1996). Introduction to Robert Fagles's translation of The Odyssey p. 55.
  1254. fatti non foste a viver come bruti / ma per seguir virtute e conoscenza
  1255. Hesiod, Theogony, lines 1011-1016.
  1256. Lines 1011-1016.
  1257. Parada, Carlos. Greek Mythology Link. "Zeus" (1997).
  1258. Τυρσηνός, Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus
  1259. Alfred Heubeck, Praegraeca: sprachliche Untersuchungen zum vorgriechisch-indogermanischen Substrat, (Erlangen) 1961:65f.
  1260. Hesiod, Theogony 1015.
  1261. Homeric hymn to Dionysus, verses 7f.
  1262. Strabo, 5.2.2.
  1263. Pindar, Pythian Odes 1.72
  1264. Sophocles, Inachus, fr. 256
  1265. Herodotus 1.57
  1266. Thucydides 4.106
  1267. Herodotus 1.94
  1268. Dr. David Neiman, "Sefarad: The Name of Spain", Journal of Near Eastern Studies Vol. XXII, No. 2, April 1963
  1269. Homer, Odyssey, 1.14, 1.50; Apollodorus, Library [5]. She is sometimes referred to as Atlantis (Ατλαντίς), which means the daughter of Atlas, see the entry Ατλαντίς in Liddell & Scott, and also Hesiod, Theogony, 938.
  1270. Hesiod, Theogony 359
  1271. Apollodorus, Library 1.2.7
  1272. Homer, Odyssey 7.259
  1273. Apollodorus, Epitome 7.24
  1274. Hyginus, Fabulae 125
  1275. Apollodorus, Epitome 7.24
  1276. Hesiod, Theogony 1011
  1277. See Hesiod, Theogony 1019, Sir James George Frazer in his notes to Apollodorus, Epitome 7.24, says that these verses "are probably not by Hesiod but have been interpolated by a later poet of the Roman era in order to provide the Latins with a distinguished Greek ancestry".
  1278. Entry καλύπτω at LSJ
  1279. Wiktionary: calypso
  1280. Homer The Odyssey. 6. 4–5; 7. 56–66; 8. 564
  1281. Apollonius Rhodius, Argonautica, 4. 539–550
  1282. Hesiod, Theogony trans. Athanassakis 1017–1018
  1283. Hyginus, Fabulae, 125
  1284. Homer, Odyssey, book 1
  1285. Hesiod, Theogony trans. Athanassakis 1017-1018


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