사용자:배우는사람/문서:963~1,020행: 여신들과 남자들의 교합

963~1,020행: 여신들과 남자들의 교합

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

[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: 제우스와 엘렉트라의 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. 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 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

[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 son was Illyrius.

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.

Pentheus torn apart by Agave and Ino. Attic red-figure lekanis (cosmetics bowl) lid, ca. 450-425 BCE (Louvre)

In Greek mythology Ino (/ˈaɪnoʊ/ Ἰνώ [iː'nɔː]) 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), 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 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. 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, 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 (/ˈsɛməliː/; Σεμέλη, Semelē), in Greek mythology, daughter of the Boeotian hero Cadmus and Harmonia, was the mortal mother 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 but Thraco-Phrygian, derived from a PIE root meaning "earth".

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. 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 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. 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.

For this transgression, according to Hyginus, 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.

Other characters

Agave is also the name of three more minor characters in Greek mythology.

• Agave, one of the Nereids.

• Agave, one of the Danaids, daughter of Danaus and Europa. She married Lycus, son of Aegyptus and Argyphia.

• Agave, an Amazon.

For other uses of the name Autonoë, see Autonoe (disambiguation).

In Greek mythology, Autonoë (/ɔːˈtɒnoʊ.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. 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.

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. 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. In Pausanias's history, Polydorus' rule began when his father abdicated, but this is the only source for such a timeline.

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:

• Thebe, daughter of Asopus and Metope, who became wife of Zethus, and gave her name to Boeotian Thebes. She is also said to have consorted with Zeus.
• Thebe, daughter of Zeus and Iodame, given in marriage to Ogygus.
• Thebe, daughter of Prometheus, and also a possible eponym of the Boeotian Thebes.
• Thebe, daughter of Cilix and wife of Corybas (son of Cybele).
• Thebe, eponym of Thebes, Egypt. She was the daughter of either Nilus, Epaphus, Proteus, or Libys; rare versions of the myth make her a consort of Zeus and mother of Aegyptus or Heracles.
• Thebe, daughter of the Pelasgian Adramys, the eponym of Adramyttium, or of the river god Granicus. She married Heracles, who named Hypoplacian Thebes after her.
• Thebe, daughter of Zeus and Megacleite, sister of Locrus.

크리사오르와 칼리오레의 자녀: 게리온

[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. She had three husbands, Chrysaor, Neilus and Poseidon. She was one of the three ancestors of the Tyrians, along with Abarbarea and Drosera. Jupiter's moon Callirrhoe is named after her.

Children

• By Chrysaor:
  • Geryon
  • Echidna
• By Neilus:
  • Chione
• By Poseidon:
  • Minyas
• By Tros:
  • Ganymede

Chrysaor
Khrysaor, son of the Gorgon at the pediment of the Temple of Artemis in Corfu
Consort	Callirrhoe
Parents	Poseidon and Medusa
Siblings	Pegasus
Children	Geryon 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.

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, Geryon /ˈdʒɪəriən/ or /ˈɡɛriən/ (Γηρυών; genitive: Γηρυόνος) 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.

Geryon was often described as a monster with human faces. According to Hesiod Geryon had one body and three heads, whereas the tradition followed by Aeschylus gave him three bodies. A lost description by Stesichoros said that he has six hands and six feet and is winged; 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.

티토노스와 에오스의 자녀: 멤논 · 에마티온

[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 (/ˈiːɒs/; Ἠώς, or Ἕως, Éōs, "dawn", 발음 [ɛːɔ̌ːs] or [éɔːs]; also Αὔως, Aýōs in Aeolic) is a Titaness and the goddess 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. 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. 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.

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 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, and so this myth element appeared frequently in Attic vase-paintings and was exported with them. In the literary myths 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. 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, 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 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.

Eos kidnapped Ganymede and Tithonus, both from the royal house of Troy, to be her lovers. The mytheme of the goddess's mortal lover is an archaic one; when a role for Zeus was inserted, a bitter new twist appeared: according to the Homeric Hymn to Aphrodite, when Eos asked Zeus to make Tithonus immortal, 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. 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. 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.

Eos and Tithonus (inscribed Tinthu or Tinthun) provided a pictorial motif that was inscribed on Etruscan bronze hand-mirrorbacks, or cast in low relief.

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.

Trojan

Emathion was a Trojan prince, and the father of Atymnius and Diomedes, by the naiad Pegasis, daughter of the river god Granicus.

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.

케팔로스와 에오스의 자녀: 파에톤

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.

비슷한 이름의 에 관해서는 해당 문서를 참조하십시오.

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. The Minoans called him "Adymus", by which they meant the morning and evening star.

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.

이아손과 메테이아의 자녀: 메두스

[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.

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고대 그리스의 이올코스

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. 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 [2].

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:

• Alcimede, daughter of Phylacus
• Polymede, or Polymele, or Polypheme, a daughter of Autolycus
• Amphinome
• Theognete, daughter of Laodicus
• Rhoeo
• Arne or Scarphe

Jason was also said to have had a younger brother Promachus and a sister Hippolyte, who married Acastus (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.

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.

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 but his theories have not been widely adopted.

Popular culture

 이 부분의 본문은 Jason in popular culture입니다.

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.

For the Athenian orator with a similar name, see Aesion.

For the red-figure painter, see Aison (vase painter).

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. Other sources say the mother of his children was Alcimede or Amphinome. Aeson's mother Tyro had two other sons, Neleus and Pelias, with the god of the sea Poseidon.

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.

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.

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.

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.

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.

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.

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 /ˈkaɪrən/ (also Cheiron or Kheiron; Χείρων "hand") 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. He was known for his knowledge and skill with medicine. According to an archaic myth he was sired by Cronus when he had taken the form of a horse and impregnated the nymph Philyra. 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."

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. 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, 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.

Ovid relates 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, Aeson gave his son Jason to the Centaur Chiron 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. 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, 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, 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. 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 or Glaucus 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. 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."

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.

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. Chiron was her son by Cronus, who chased her and consorted with her in the shape of a stallion, hence the half-human, half-equine shape of their offspring; this was said to have taken place on Mount Pelion. 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. Yet in some versions Philyra and Chariclo, the wife of Chiron, nursed the young Achilles; Chiron's dwelling on Pelion where his disciples were reared was known as "Philyra's cave". Chiron was often referred to by the matronymic Philyrides or the like.

Two other sons of Cronos and Philyra may have been Dolops and Aphrus, the ancestor and eponym of the Aphroi, i. e. the native Africans.

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.

Daughter of Asopus

Philyra or Phillyra was a daughter of the river Asopus, and the mother of Hypseus by Peneius. The same source points out that elsewhere Creusa is given instead of her.

아이아코스와 프사마테의 자녀: 포코스

[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 and the mother of Phocus by Aeacus.

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. 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.

Some translations of Ovid have the name as Psamanthe.

Greek underworld
Residents
Aeacus Cerberus Charon Erinyes Hades Hecate Hypnos	Melinoe Minos Moirai Persephone Rhadamanthus Thanatos
Geography
Acheron Asphodel Fields Cocytus Elysion	Erebus Lethe Phlegethon Styx Tartarus
Famous inmates
The Danaides Ixion Salmoneus Sisyphus	Tantalus The Titans Tityus
Visitors
Aeneas Dionysus Heracles Hermes Odysseus	Orpheus Pirithous Psyche Theseus

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. 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. 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. 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.

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. 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. Aeacus prayed, and it ceased in consequence. Aeacus himself showed his gratitude by erecting a temple to Zeus Panhellenius on mount Panhellenion, 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.

A legend preserved in Pindar relates that Apollo and Poseidon took Aeacus as their assistant in building the walls of Troy. 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. Several other incidents connected with the story of Aeacus are mentioned by Ovid. 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, and according to Plato especially for the shades of Europeans. In works of art he was represented bearing a sceptre and the keys of Hades. Aeacus had sanctuaries both at Athens and in Aegina, and the Aeginetans regarded him as the tutelary deity of their island.

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. 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.

Phocus, son of Aeacus

Phocus of Aegina was the son 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". According to Pindar, Psamathe gave birth to Phocus on the seashore. By Asteria or Asterodia, Phocus had twin sons, Crisus and Panopeus.

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.

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.
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.
4. Some authors simply mention that Peleus and Telamon killed Phocus out of envy, without giving any details.
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.

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. Elsewhere, Pausanias mentions that Phocus' sons Crisus and Panopaeus emigrated to Phocis.

The tomb of Phocus was shown at Aegina beside the shrine of Aeacus.

펠레오스와 테티스의 자녀: 아킬레우스

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.

When described as a Nereid in Classical myths, Thetis was the daughter of Nereus and Doris, 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.

 이 부분의 본문은 Judgement of Paris입니다.

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. 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 (/ˈpɛlˌjuːs/; Πηλεύς, Pēleus) was a hero whose myth was already known to the hearers of Homer in the late 8th century BC. Peleus was the son of Aeacus, king of the island of Aegina, and Endeïs, the oread of Mount Pelion in Thessaly; 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.

Life myth

Peleus and his brother Telamon killed their half-brother Phocus, perhaps in a hunting accident and certainly in an unthinking moment, 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;" 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. 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

 이 부분의 본문은 Judgement of Paris입니다.

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. 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.

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 (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.

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.

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.

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.

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.

According to Dares Phrygius' Account of the Destruction of Troy, 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. 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

 이 부분의 본문은 Iliad입니다.

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), 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". 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.

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. But it was being shown in the time of Pausanias in the 2nd century AD.

안키세스와 아프로디테의 자녀: 아이네이아스

[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.

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터키의 이다 산(Mount Ida)

Consorts and children of Aphrodite

1. Hephaestus
2. Ares
   1. Phobos
   2. Deimos
   3. Harmonia
   4. Adrestia (or Adrasteia (nymph) or Adrasteia (goddess))
   5. The Erotes
      1. Eros
      2. Anteros
      3. Himeros
      4. Pothos
3. Poseidon
   1. Rhode
4. Hermes
   1. Tyche
   2. Peitho
   3. Eunomia
   4. Hermaphroditos
5. Dionysus
   1. The Charites (Graces)
      1. Thalia
      2. Euphrosyne
      3. Aglaea
   2. Priapus
6. Adonis
   1. Beroe
7. Phaethon (son of Eos)
   1. Astynoos
8. Anchises
   1. Aeneas
   2. Lyrus
9. Butes
   1. Eryx
10. unknown father
    1. Meligounis + several more unnamed daughters

Aeneas Bearing Anchises from Troy, by Carle van Loo, 1729 (Louvre).

In Greek mythology, Anchises (/æŋˈkaɪsiːz/; 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 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

• Julius Caesar and other prominent Romans claimed to be descended from Venus (the Roman equivalent of Aphrodite) and Anchises.
• The Golden Bough (mythology)
• Mount Ida

Aeneas flees burning Troy, Federico Barocci, 1598.

In Greco-Roman mythology, Aeneas (/ɪˈniːəs/; 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.

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.

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.

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 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. 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, and explains that Aeneas was "impeached for his perfidy, proven most true" (line 4).

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, 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. 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.’’

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.’’

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
Elevation	5,820 ft (1,774 m)
Prominence	At Karataş peak (ancient Gargarus)
Location
Kazdağı, Turkey Balıkesir Province, Northwest Turkey
Coordinates	북위 39° 42′ 동경 26° 50′

Waterfall Mıhlı is on the border between Balıkesir and Çanakkale in Mt. Ida

Mount Ida (Kazdağı, pronounced [kazdaːɯ], meaning "Goose Mountain", 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.

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

• Edremit
• Mount Ida

Dardania (Δαρδανία) in Greek mythology is the name of a city 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."

오디세우스와 키르케의 자녀: 아기리오스 · 라티노스 · 텔레고노스

[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 (/ˈsɜːrsiː/; 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. Other accounts make her the daughter of Hecate.

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; they were not dangerous, and fawned on all newcomers. Circe worked at a huge loom. 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.

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.

In the 3rd century BC epic, the Argonautica, Apollonius Rhodius relates that Circe purified the Argonauts for the death of Absyrtus, maybe reflecting an early tradition. 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.’

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.

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.

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).

Ancient art

 이 부분의 본문은 Circe in the arts입니다.

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, 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." 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. 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"

Retellings from the middle ages to modern times

 Circe in popular culture 문서를 참고하십시오.

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.

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.

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.

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. 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.

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.

Medical historians have speculated that the transformation to pigs was not intended literally but refers to anticholinergic intoxication. 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.

Linnaeus named a genus of the Venus clams (Veneridae) after Circe in 1778. 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 (/oʊˈdɪsiəs/ or /oʊˈdɪsjuːs/; Greek: Ὀδυσσεύς, [odysˈsews]), also known by the Roman name Ulysses (/juːˈlɪsiːz/; 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 and Chione. Hence, Odysseus was the great-grandson of the Olympian god Hermes. According to the Iliad and Odyssey, his father is Laertes and his mother Anticlea, although there was a non-Homeric tradition that Sisyphus was his true father. The rumor went that Laertes bought Odysseus from the conniving king. Odysseus is said to have a younger sister, Ctimene, who went to Same to be married and is mentioned by the swineherd Eumaeus, whom she grew up alongside, in Book 15 of the Odyssey.

"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. 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.

During the Trojan War

The Iliad

 이 부분의 본문은 Iliad입니다.

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. 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.

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.

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.

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. 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.

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. Some accounts disagree, suggesting that the Greeks themselves held a secret vote. 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.

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.

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.

Journey home to Ithaca

 이 부분의 본문은 Odyssey입니다.

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".

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:

• with Penelope: Poliporthes (born after Odysseus's return from Troy)
• with Circe: Telegonus, Ardeas, Latinus
• with Calypso: Nausithous, Nausinous
• with Callidice: Polypoetes
• with Euippe: Euryalus
• with daughter of Thoas: Leontophonus

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.

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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.

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 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, 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 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) 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. 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.

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.

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. In Pindar, 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.

The name becomes increasingly associated with the generic Pelasgians. Herodotus places them in Crestonia in Thrace, as neighbours of the Pelasgians. Similarly, Thucydides 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, 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."

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

[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
Abode	Ogygia
Symbol	Dolphin
Consort	Odysseus
Parents	Atlas
Children	By some accounts Latinus, by others Nausithous and Nausinous

Calypso (/kəˈlɪpsoʊ/; 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.

Hesiod mentions either different Calypsos or the same Calypso as one of the Oceanid daughters of Tethys and Oceanus, and Pseudo-Apollodorus as one of the Nereid daughters of Nereus and Doris.

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, while Pseudo-Apollodorus says five years and Hyginus says one. 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, though Circe is usually given as Latinus's mother. In other accounts Calypso bore Odysseus two children, Nausithous and Nausinous.

Name

The etymology of Calypso's name is from καλύπτω (kalyptō), meaning "to cover", "to conceal", "to hide", or "to deceive". 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 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. 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.

• One of the two sons born to Odysseus by Calypso, the other one being Nausinous. According to Hyginus, Nausithous was a son of Odysseus and Circe; his brother was Telegonus.

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. According to Hesiod, this union resulted in two sons, named Nausinous and Nausithous. 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.

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