사용자:배우는사람/문서:Nimrod 1.1 (1-16) - Orion (v2)

ORION

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로마 시대에 많은 저술가들 야만인의 문헌에서 이교도의 수수께끼의 열쇠를 발견하였다

[Page 1] [S. I.] THE elder Greek writers, being ignorant themselves of the real meaning of their Theogonies, Heroogonies, and pretended (가짜[상상]의) ancient Histories, were of course unable to furnish us with any sufficient explanation of them. But in later times of what still must be called antiquity, when the united empire of the Greeks and Latins extended from the Rhine and Danube to Euphrates and the Thebais, many writers having access to other and, what were sometimes called, barbarous sources, discovered in them the keys to many riddles of paganism ;

이러한 저술가들이 권위자가 되었다

and these men, grammarians, sophists, fathers of the church, and various others, immeasurably (헤아릴 수 없을 정도로) as (~에도 불구하고) they may fall short of (~에 미치지 못하다) antique genius and acumen (감각), became in many things, by reason of the increase of positive (확실한, 분명한, 결정적인) knowledge, more useful authorities than even the greatest of the writers who went before them: not to say that their works comprehend (포괄하다, 충분히 이해하다), either avowedly (명백히), or by necessary (필연적인) inference, the contents of many truly ancient works, to which we have no access.

Macedonian dynasties 와 Roman governments 아래의 그리스의 학문

The literature of the Greeks began to enlarge its field, and to rifle (샅샅이 뒤지다) the unexplored treasures of the original East, under the Macedonian dynasties ; and the like investigation, carried on under the Roman governments, has not yet nearly arrived at its completion.

And so far from (…라기보다는 반대로) deserving rebuke (비난), we do but follow the light of human learning as it opens to our view, when we at times consult omnia omnium¹⁾ hominum et temporum commenta (= [구글 번역] all men of all times and the comments), and endeavour from such sources to improve and enlarge the circumscribed (제한[억제]하다) views of the mighty dead, [Page2] gravissimorum hominum Thucydidis et Aristotelis (= [구글 번역] most impressive of Thucydides and Aristotle).

¹⁾ V. Payne, Knight Proleg, s. 53.

고대 전통의 분석을 위한 길이 닦였다

Mr. Bryant의 etymology 사용과 G. S. Faber의 추구

Thus was the way paved for that fuller analysis of ancient traditions, which Mr. Bryant (Jacob Bryant: 1715~1804) attempted with so large a display of learning and cleverness, however little we may respect some of his reasonings, and his general use of that formidable (가공할, 어마어마한) engine, which he misnames etymology (어원 연구).

A living divine (즉, George Stanley Faber: 1773~1854; 저자 Algernon Herbert는 1792~1855) has pursued the same path with more caution, and has added to the results obtained by Mr. Bryant such confirmation, as must for ever prevent (예방/방지) the history of the Gentiles from relapsing into complete obscurity (잊혀짐, 모호함, 어려움)²⁾.

²⁾ Origin of Pagan Idolatry, 3 vols. 1816.

It should be remembered that the first-named of these writers (즉, Mr. Bryant), striking out (만들다) a path for himself, or building [if you will (말하자면)] a bridge over Chaos itself, has every excuse for imperfection, and challenges (이의를 제기하다[도전하다]) admiration for what he has done ;

[greek] O ?' iireira, [LST% \yyiat. tcuve Osoio.

Mr. Bryant의 etymology 사용과 G. S. Faber의 추구의 미진한 점: 상징의 분석과 해석에 치우치고 인간의 동기와 행동에 대해서는 덜 조사함

But it has appeared to me, in reflecting upon these subjects from time to time, that the writers who have handled them, have left their task incomplete, and in some instances taken up erroneous judgments, by confining their research too much to the analysis and interpretation of symbols, being (if I may so say) the causa materialis (즉, cause material) of Paganism, while they have but imperfectly examined and discovered the efficient and the final causes of the same, that is to say, the human motives and actions, by which the most ancient transactions (처리) on record were brought about.

이전 저술가들이 놓은 토대에 대한 저자의 입장과 태도

In giving to the public these observations of my own, I build upon the foundations which others have laid, as far as I believe in their soundness; but, knowing well the paralysing effects of a mass of ready prepared materials upon an indolent (게으른, 나태한) temper of mind, once indulged, and the inaccurate mode in which even respectable authours make their references and quotations, I have in most instances withheld myself [Page 3] the use of former compilations (편집본, 모음집), and offer little or nothing but what I have been at the pains of fetching with my own hands from the fountain head.

대홍수 이전에 일어난 일에 대한 자료는 적다

[S. II.] What passed before the flood is so little known from historical sources, and so much (그만큼의) the smaller portion of the mythological narrations relate to (~에 대해 언급하다) it (= What passed before the flood), that whatever is to be said concerning it, will better come in by way of inference from other things of more recent date, and in subsequent parts of my Essay.

대홍수 후의 배교자, 특히 님로드가 전설과 우화의 자료의 대부분을 제공한 것으로 보인다

The apostates (변절자; 배교자) after the deluge, and Nimrod especially, appear to have furnished the materials of most of the legends and fables, which exist among the various nations. Of this man, and of certain other persons, there are nearly as many names and titles, as there are mythi (신화, mythus의 복수형) or ancient romances in existence.

오리온은 님로드의 여러 다른 이름 가운데 하나로, 추론이 아닌 전통과 사실이 문제되는 유일한 경우이다

Orion is almost the only one of these names (즉, 님로드 혹은 이 유형의 다른 이들의 여러 이름) whereof (무엇[어떤 것]에 대해) the application to him is matter of tradition and fact, and not of inductive comparison.

오리온과 님로드에 대한 여러 원천문서의 진술들

구약성경에 따르면 오리온 즉 님로드는 son of Cush son of Ham이다

 이 부분의 본문은 Cush (Bible)입니다.

Scripture relates that he was the son of Cush son of Ham;

Cush (also Kush, Biblical כּוּשׁ Kûš) was, according to the Bible, the eldest son of Ham, brother of Mizraim (Egypt), Canaan and the father of the Biblical characters Nimrod, and Raamah, mentioned in the "Table of Nations" in the Genesis 10:6 and I Chronicles 1:8. He is traditionally considered the eponymous ancestor of the people of Cush, a dark-skinned people inhabiting the country surrounded by the River Gihon, identified in antiquity with the Nile River and Aethiopia (i.e. all Sub-Saharan Africa, particularly the Upper Nile).

The Hamites from Genesis 10

6 The sons of Ham:

Cush, Egypt, Put and Canaan.

7 The sons of Cush:

Seba, Havilah, Sabtah, Raamah and Sabteka.

The sons of Raamah:

Sheba and Dedan.

8 Cush was the father^[c] of Nimrod, who became a mighty warrior on the earth. 9 He was a mighty hunter before the Lord; that is why it is said, “Like Nimrod, a mighty hunter before the Lord.” 10 The first centers of his kingdom were Babylon, Uruk, Akkad and Kalneh, in^[d] Shinar.^[e] 11 From that land he went to Assyria, where he built Nineveh, Rehoboth Ir,^[f] Calah 12 and Resen, which is between Nineveh and Calah—which is the great city.

13 Egypt was the father of

the Ludites, Anamites, Lehabites, Naphtuhites, 14 Pathrusites, Kasluhites (from whom the Philistines came) and Caphtorites.

15 Canaan was the father of

Sidon his firstborn,^[g] and of the Hittites, 16 Jebusites, Amorites, Girgashites, 17 Hivites, Arkites, Sinites, 18 Arvadites, Zemarites and Hamathites.

Later the Canaanite clans scattered 19 and the borders of Canaan reached from Sidon toward Gerar as far as Gaza, and then toward Sodom, Gomorrah, Admah and Zeboyim, as far as Lasha.

20 These are the sons of Ham by their clans and languages, in their territories and nations.

Footnotes:

3. Genesis 10:8 Father may mean ancestor or predecessor or founder; also in verses 13, 15, 24 and 26.
4. Genesis 10:10 Or Uruk and Akkad—all of them in
5. Genesis 10:10 That is, Babylonia
6. Genesis 10:11 Or Nineveh with its city squares
7. Genesis 10:15 Or of the Sidonians, the foremost

The Hamites from 1 Chronicles 1 (New International Version)

8 The sons of Ham:

Cush, Egypt, Put and Canaan.

9 The sons of Cush:

Seba, Havilah, Sabta, Raamah and Sabteka.

The sons of Raamah:

Sheba and Dedan.

10 Cush was the father^[d] of

Nimrod, who became a mighty warrior on earth.

11 Egypt was the father of

the Ludites, Anamites, Lehabites, Naphtuhites, 12 Pathrusites, Kasluhites (from whom the Philistines came) and :Caphtorites.

13 Canaan was the father of

Sidon his firstborn,^[e] and of the Hittites, 14 Jebusites, Amorites, Girgashites, 15 Hivites, Arkites, Sinites, 16 Arvadites, :Zemarites and Hamathites.

Footnotes:

4. 1 Chronicles 1:10 Father may mean ancestor or predecessor or founder; also in verses 11, 13, 18 and 20.
5. 1 Chronicles 1:13 Or of the Sidonians, the foremost

Paschal Chronicle의 모순된 언급

with which (즉 구약성경) the Paschal³⁾ or Alexandrine Chronicle agrees, saying that,

"Chus AEthiops was son of Cham, and that from him came Nembrod the Huntsman and Giant, the AEthiopian, from whom were the Mysians... He taught the Assyrians to worship fire."

³⁾ p. 28. 29. ed. Paris. 1688.

But this work (즉, Paschal Chronicle) is in several places contradictory, and must have been interpolated long after its original composition; presently afterwards it says⁴⁾,

"Chus AEthiops of the tribe of Shem, begot Nembrod the giant, who founded Babylonia, who, as the Persians say, was deified and became that star in the heavens which they call Orion. This Nembrod first taught people how to hunt wild animals for food, and was the first great man among the Persians."

⁴⁾ p. 36.

There may be reason to think that the errour here is not accidental, but arises from a wish to conciliate (달래다, 회유하다) to this great apostate the prophecy of Noah in favour [Page B2] [Page 4] of Shem.

Land of the Mysians, who were at the origin of the historic name of the region (Mysia) in northwest Anatolia

Mysians (Mysi, Μυσοί) were the inhabitants of Mysia, a region in northwestern Asia Minor.

Origins according to ancient authors

Their first mention is by Homer, in his list of Trojans allies in the Iliad, and according to whom the Mysians fought in the Trojan War on the side of Troy, under the command of Chromis and Ennomus the Augur, and were lion-hearted spearmen who fought with their bare hands.

Chronicon Paschale ("the Paschal Chronicle, also Chronicum Alexandrinum or Constantinopolitanum, or Fasti Siculi) is the conventional name of a 7th-century Greek Christian chronicle of the world. Its name comes from its system of chronology based on the Christian paschal cycle; its Greek author named it "Epitome of the ages from Adam the first man to the 20th year of the reign of the most August Heraclius."

Revelations of Methodius의 진술: 님로드는 God의 영감을 받았다

There is a book to be found in some libraries, called the Revelations of Methodius, bishop of Tyre. The authour of which hath the impudence (뻔뻔스러움) to deliver the following statement.

"In the year of the world 2100, there was born unto Noah in his own likeness a fourth son, Ionithus; and in 2300 Noah gave him his portion and sent him into the land of Ethan. In 2690 Noah died; and then the people began building the Tower in the plain of Sennaar, and the confusion and dispersion came to pass. But Ionithus held the entering-in of Ethan, to the sea, which region is called Heliochora, because the sun riseth there. He received wisdom from God and invented astronomy; and Nemroth the giant, a man instructed in many things by God, went to Ionithus, and learned from him under what influences of the stars he was to begin his reign. He was son of Chus, son of Cham."

In this story Nimrod is made out to be a man inspired by God himself, and instructed in his ambitious counsels by another prophet of the Lord, Ionithus, whose name is however formed from Ion, the second part of this very name Or-Ion.

다른 연대기의 진술: 님로드는 Heber the Shemite 태생이다

However, in another Chronicle⁵⁾, we read, from Heber the Shemite came Rehu, Peleg, and Irari the father of Nimrod, who learned astrology from Ionitus son of Noah, and sought to have obtained the sovereignty of the house of Shem, and upon their refusal went over to the children of Cham, and, being accepted by them, began the building of Babel.

⁵⁾ Gothofred. Viterb. part 3. p, 86. 87.

Heber may be:

Religious traditions

• Eber, the great-grandson of Noah's son Shem and the father of Peleg and Joktan, sometimes also known as "Heber" in English.
• One of the Minor characters in the Book of Genesis
• Heber the Kenite, mentioned in the Book of Judges 4:17 of the Hebrew Bible as Jael's husband
• "Heber" (Hebrew spelling עבר), found once in Luke in the New Testament, referring to Eber of the Old Testament
• The Islamic prophet Hud (prophet) (`Abir), also called Heber
• According to some British traditions, the name of a people descending from Baath, the first son of Magog, who were supposed to have occupied the Iberian peninsula and Ireland (Hibernia) prior to arriving at their final destination in the Hebrides, leaving their name in each location

People

Given name

• Heber (given name), the origin of the given name and a list of those who bear it

Shem's descendants

Main article: Semitic

Shem is traditionally held to be the ancestor of the Semitic people; Hebrews and Arabs consider themselves sons of Shem through Arpachshad (thus, Semites).

In the view of some 17th-century European scholars (e.g., John Webb), the people of China and India descended from him as well.

• Elam, son of Shem. The Elamites called their land Haltamti and had an empire (capital Susa) in what is now Khuzistan, modern Iran. Elamite, however, is not a Semitic language.
• Ashur, son of Shem, associated with Assyria, Bangladesh, Tripura and other north-eastern states of India.
• Arpachshad, (also transcribed Arphaxad) son of Shem. He or his immediate descendants are credited in Second Temple tradition with founding the city of Ur of the Chaldees, usually identified (following archaeologist Woolley) with the Sumerian city of Ur on the south bank of the Euphrates.
• Lud, son of Shem. Most ancient authorities assign this name to the Lydians of Eastern Anatolia.
• Aram, son of Shem. There are references to a campaign against a place called 'Arame' as early as 2300 BC in the inscriptions of Naram-Sin of Akkad
  • Uz, son of Aram.
  • Hul, son of Aram.
  • Gether, son of Aram.
  • Mash, son of Aram (1 Chronicles has Meshech).

Arpachshad's family (genealogy of Abraham and the line of Joktan)

The genealogy at this point lists several generations of Arpachshad's descendants, on account of their connection with the Hebrew nation and the rest of Genesis:

• Cainan is listed as the son of Arpachshad and father of Shelah in some ancient sources. The name is omitted in the Hebrew Masoretic text of the Hebrew Bible, but the Greek Septuagint and genealogy of Jesus in St. Luke 3:36 include the name.
• Shelah (also transcribed Salah) son of Arpachshad (or Cainan).
  • Eber son of Shelah.
    • Peleg, son of Eber. In the table, it is said that the Earth was divided in the days of Peleg. A threefold division among Ham, Shem and Japheth preceding the Tower of Babel incident, is elaborated on in several ancient sources.
    • Joktan, son of Eber.

Joktan's sons

• Almodad, son of Joktan. According to Easton's Bible Dictionary "Almodad" means "immeasurable", however it has also been translated as "not measured", "measurer", "measure of God", "the beloved," or, "God is beloved", "God is love", and "God is a friend".

• Sheleph, son of Joktan. Sheleph means "drawing out" or "who draws out" (Hitchcock's Bible Dictionary).
• Hazarmaveth, son of Joktan. Hazarmaveth, also transcribed Hazarmaueth, means "dwelling of death" (Hitchcock's Bible Dictionary).
• Jerah, son of Joktan.
• Hadoram, son of Joktan. According to Rabbi Aryeh Kaplan's footnotes: "Hadarom: Some interpret this as denoting 'the south.'
• Uzal, son of Joktan.
• Diklah son of Joktan.
• Obal, son of Joktan.
• Abimael, son of Joktan.
• Sheba, son of Joktan.
• Ophir, son of Joktan.
• Havilah, son of Joktan.
• Jobab, son of Joktan.

Peter Comestor가 인용한 진술: Nimrod was son of Hiron, son of Shem

Peter Comestor⁶⁾ had, again, read a different text of Methodius, and cites from him, that Nimrod was son of Hiron, son of Shem, and derived his instruction from the prophecies of Ionithus son of Noah.

⁶⁾ Hist Scholast. xv. a.

Peter Comestor의 인용 텍스트에 대한 비판: an attempt to make it appear, as if the "God of Shem" was Nimrod's god - Manichees의 vile effusion

This is an attempt to make it appear, as if the "God of Shem" was Nimrod's god; and also to dissemble (숨기다) the name of the infamous man from whom he really derived his lore, by inventing a new son (즉 Ionithus) for Noah, or else a new title for Cham (즉 Ionithus). It is to be observed, that no such name as Ionithus [Page 5] appears in the Greek copy of the Revelations; but Shem is said to have made a prophecy to Nimrod; and the Greek copy is also deficient in several other curious passages that are in the Latin.

Both, however, were written subsequent to the establishment of the German empire of Rome. I cannot believe that the Revelations were the work of Methodius, who was patriarch of Constantinople from 842 to 847, or of any known or respectable person; but that they are the vile (비도덕적인, 절대 용납할 수 없는) effusion (유출물) of some Manichees, intended to promote the work of deception among their followers, and decorated with the name of that venerable father, Methodius, Bishop of Tyre, because he was also bishop of the Lycian Olympus, a remarkable seat of the Magian⁷⁾ superstition to which they were addicted, and of Patara in Lycia;

⁷⁾ Maxim. Tyr. Diss. 8 p. 143. Reiske. See Method. Revel, ed. Brant. 4to. 1515, pages not numbered; and in Greek, in Grynaei Orthodox-ographa. torn. 1. p. 93. Basil 1569.

but the Manichees were known in the eleventh and twelfth centuries by the name of Patarini; so that episcopus (주교직의) Patarensis or Pataraeus was a good equivocation (얼버무리기) for High-priest of the Manichees.

I think I may fasten this foolish and wicked production (즉, Revelations of Methodius), of which I see (but will not here tarry (지체하다) to explain) the real drift (취지) and intention, upon the Manichaeans of Thoulouse, the noted Albigenses, by this token, that it calls Tubal-Cain the last of the Cainites,

Thou-lousiel; 'lovpi)\ xou ?ouAotxrnjA.

It is hard to imagine a more positive proof, from internal evidence.

Nebrod, son of Chus AEthiops, of the line of Cham

님로드의 다른 이름: 마곡 즉 페르이사인

Nebrod, son of Chus AEthiops, of the line of Cham, invented hunting, magic, and the astrological and genethliac (생일의, 출생 때의 별의 위치에 관한) arts, for the people called Magog or Persians, who affirm that he is now a God and the star Orion; so saith the nameless⁸⁾ chronographer prefixed to John Malalas.

⁸⁾ Chron. Anon. L. 2. p. 18.

Magog may refer to:

• Magog (Bible), a grandson of Noah in the Old Testament
• Gog and Magog, a Biblical pair (also called as Yajooj and Majooj in the Quran)

John Malalas or Ioannes Malalas (or Malelas) (Greek: Ἰωάννης Μαλάλας) (c. 491 – 578) was a Greek chronicler from Antioch. Malalas is probably a Syriac word for "rhetor", "orator"; it is first applied to him by John of Damascus (the form Malelas is later, first appearing in Constantine VII).

Writing

He wrote a Chronographia (Χρονογραφία) in 18 books, the beginning and the end of which are lost. In its present state it begins with the mythical history of Egypt and ends with the expedition to Roman Africa under the tribune Marcianus, Justinian's nephew, in 563 (his editor Thurn believes it originally ended with Justinian's death); it is focused largely on Antioch and (in the later books) Constantinople. Except for the history of Justinian and his immediate predecessors, it possesses little historical value; the author, "relying on Eusebius of Caesarea and other compilers, confidently strung together myths, biblical stories, and real history." The eighteenth book, dealing with Justinian's reign, is well acquainted with, and colored by, official propaganda. The writer is a supporter of Church and State, an upholder of monarchical principles. (However, the theory identifying him with the patriarch John Scholasticus is almost certainly incorrect.)

He used several sources (for example Eustathius of Epiphania and other unknown authors).

Magog (/ˈmeɪɡɔːɡ/; Hebrew מגוג  [maˈɡoɡ], Greek Μαγωγ) is the second of the seven sons of Japheth mentioned in the Table of Nations in Genesis 10. It may represent Hebrew for "from Gog", though this is far from certain.

Magog is often associated with apocalyptic traditions, mainly in connection with Ezekiel 38 and 39 which mentions "Gog of the land of Magog, the chief prince of Meshech and Tubal" (Ezek 38:2 NIV); on the basis of this mention, "Gog and Magog" over time became associated with each other as a pair. In the New Testament, this pairing is found in the Book of Revelation 20:8, in which instance they may merely be metaphors for archetypical enemies of God.

Josephus identified the offspring of Magog as the Scythians, a name used in antiquity for peoples north of the Black Sea. According to him, the Greeks called Scythia Magogia (Ant., bk. I, 6). An alternate identification derived from a close examination of the order in which tribal names are listed in Ezekiel 38, "would place Magog between Cappadocia and Media."

Illustration of Magog as the first king of Sweden, from Johannes Magnus' Historia de omnibus gothorum sueonumque regibus, 1554 ed.

Jordanes' Getica (551) mentions Magog as ancestor of the Goths, as does the Historia Brittonum, but Isidore of Seville (c. 635) asserts that this identification was popular "because of the similarity of the last syllable" (Etymologiae, IX, 89). Johannes Magnus (1488–1544) stated that Magog migrated to Scandinavia (via Finland) 88 years after the flood, and that his five sons were Suenno (ancestor of the Swedes), Gethar (or Gog, ancestor of the Goths), Ubbo (who later ruled the Swedes and built Old Uppsala), Thor, and German. Magnus' accounts became accepted at the Swedish court for a long time, and even caused the dynastic numerals of the Swedish monarchs to be renumbered accordingly. Queen Christina of Sweden reckoned herself as number 249 in a list of kings going back to Magog. Magnus also influenced several later historians such as Daniel Juslenius (1676–1752), who derived the roots of the Finns from Magog.

According to several mediaeval Irish chronicles, most notably the Auraicept na n-Éces and Lebor Gabála Érenn, the Irish race are a composite including descendants of Japheth's son Magog from "Scythia". Baath (Boath), Jobhath, and Fathochta are the three sons of Magog. Fenius Farsaid, Partholón, Nemed, the Fir Bolg, the Tuatha de Danann, and the Milesians are among Magog's descendants. Magog was also supposed to have had a grandson called Heber, whose offspring spread throughout the Mediterranean.

There is also a medieval Hungarian legend that says the Huns, as well as the Magyars, are descended from twin brothers named Hunor and Magor respectively, who lived by the sea of Azov in the years after the flood, and took wives from the Alans. The version of this legend in the 14th century Chronicon Pictum equates this Magor with Magog, son of Japheth.

In Islam

The Monster of Gog and Magog, Muhammad ibn Muhammad Shakir Ruzmah-'i Nathani

Magog's appearance in the Quran and other Islamic sources is chiefly due to his apocalyptic renown as part of the pairing of Gog and Magog (Arabic: Yajuj Majuj). In sura Al-Kahf ("The Cave", 18:83–98) of the Quran (early 7th century AD), a mysterious individual called Dhul-Qarnayn ("The Two-horned One") journeys to a distant land in a pass between two mountains where he finds people who are suffering from the mischief of Gog and Magog. Dhul-Qarnayn then makes a wall of copper and iron to keep Gog and Magog out, but warns that it will be removed in the Last Age. In sura 21, Al-Anbiyā (The Prophets), the wall is mentioned again: there Allah tells his Prophet (Mohammed) that there is a "prohibition upon [the people of] a city which We have destroyed that they will [ever] return, until [the dam of] Gog and Magog has been opened and thou shall see them, from every higher ground, descending." According to Islamic tradition (in Saḥīḥ al-Bukhāri), Gog and Magog are human beings, and the city mentioned in sura 21 is Jerusalem.

Dhul-Qarnayn with the help of some jinn, building the Iron Wall to keep the barbarian Gog and Magog from civilized peoples. (16th century Persian miniature).

Gog and Magog (틀:Lang-he-n Gog u-Magog; 아랍어: يَأْجُوج وَمَأْجُوج Yaʾjūj wa-Maʾjūj) are names that appear in the Old Testament, and in numerous subsequent references in other works, notably the Book of Revelation, as well as in the scripture of Islam, the Qur'an. They are sometimes individuals, sometimes peoples, and sometimes geographic regions. Their context can be either genealogical (as Magog in Genesis 10:2) or eschatological and apocalyptic, as in the Book of Ezekiel and Revelation. The passages from Ezekiel and Revelation in particular have attracted attention due to their prophetic descriptions of conflicts said to occur near the "end times".

Etymology

The etymology of both the names Gog and Magog remains uncertain. The ma- at the beginning of Magog may indicate a land, or it may mean "from", so that Magog means "of the land of Gog" or "from Gog". Gog may originate as the Hebrew version of the name of Gyges of Lydia, who made his kingdom a great power in the early 7th century BC, but this explanation, although common, is not universally accepted. A different theory is that "Magog" might be a reference to Babylon, by turning BBL ("Babylon" in Hebrew script, which originally had no vowel-signs) into MGG (Magog), but this account, like the others, has problems.

Texts

Genesis and Chronicles

 Magog (Bible) 문서에 이 부분의 추가 정보가 있습니다.

Chapter 10 of the Book of Genesis, commonly called the "Table of Nations", names some 70 descendants of Noah from whom "the nations spread out over the earth after the Deluge." Noah has three sons, Shem, Ham and Japheth; Magog is the second son of Japheth:

This is the account of Shem, Ham and Japheth, Noah’s sons, who themselves had sons after the flood. The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras.

1 Chronicles begins with a list of genealogies repeating that in the Table of Nations but continuing well beyond (훨씬 넘어선). In chapter 5, among the many descendants of Reuben, first of the twelve sons of the patriarch Jacob, it mentions an individual named Gog.

Ezekiel

The two names first appear together in chapters 38 and 39 of the Book of Ezekiel, but here Magog is a place and not an individual:

Son of man, direct your face towards Gog, of the land of Magog, the prince, leader of Meshech and Tubal, and prophesy concerning him. Say: Thus said the Lord: Behold, I am against you, Gog, the prince, leader of Meshech and Tubal.

Ezekiel lived in the first half of the 6th century BC, and the earliest possible date for the prophecy is c. 585 BC. Scholars disagree, however, as to whether Ezekiel 38-39 was part of the original text (compare, for example, Joseph Blenkinsopp, who believes it to be a late addition, and Daniel Block, who argues for its original status). Its prophecy of a savage foe from the north is based on Jeremiah 1:3-16, where Jeremiah is talking about the Babylonians; Ezekiel turns this into an eschatological enemy who will come "in the latter years," an apocalypse at the end of time.

Gog's allies—Meshech and Tubal, Persia, Cush and Put, and "Gomer with all its troops, and Beth Togarmah from the far north"—are all, with the exception of Persia, taken from the Table of Nations. Meshech, Tubal, Gomer and Beth Togarmah can be identified with real 8th and 7th century peoples, kings or kingdoms of Anatolia, modern Turkey. "Why the prophet's gaze should have focused on these particular nations is unclear," says Daniel Block in a recent study of Ezekiel 25-48, but suggests that their remoteness and reputation for violence and mystery "made Gog and his confederates perfect symbols of the archetypal enemy, rising against God and his people." Cush (Sudan or Ethiopia) and Put (Libya) are sons of Ham according to Genesis 10, while Persia is located to the east, and is not mentioned in Genesis 10 at all. Since Ezekiel insists on a northerly situation of Gog and his allies, many commentators believe that these three names were added later, although this too is disputed.

Gog is to be defeated and buried in the Valley of Hamon-Gog, Israel.

Intertestamental period (신구약중간기)

Around the middle of the 2nd century BC, the Sibylline Oracles mention the "land of Gog and Magog" as "situated in the midst of Aethiopian rivers", but in a second mention links it with the "Marsians and Dacians", in eastern Europe; in both cases they are about to receive "woe," and according to Boe, "there can be little doubt about the direct use of Ezekiel's oracles" in their composition.

The Book of Jubilees, known from about the same time, mentions Magog as a son of Japheth to whom land is allocated, while Gog is a region on Japheth's borders. 1 Enoch tells how God stirs up the Medes and Parthians (instead of Gog and Magog) to attack Jerusalem, where they are destroyed; an indebtedness to Ezekiel 38-39 has also been asserted. In the Dead Sea Scrolls, the Messiah will rule "over all the peoples and Magog," and Magog is allocated land next to Gomer, the first son of Japheth. The sole fragment where the two names are combined as "Gog and Magog" is too small to be meaningful. The 1st century Liber Antiquitatum Biblicarum is notable for listing and naming seven of Magog's sons, and mentions his "thousands" of descendants.

The Greek translation of the Hebrew Bible, made during this period, occasionally introduces the name of Gog where the Hebrew original has something else. Thus at Numbers 24:7 it replaces Agag, a mysterious but clearly powerful figure, with Gog, and at Amos 7:1 the Greek has Gog as the leader of a threatening locust-like army. The Greek translation of Ezekiel takes Gog and Magog to be synonyms for the same country, a step which paved the way for the Book of Revelation to turn "Gog from Magog" into "Gog and Magog."

Book of Revelation

By the end of the 1st century, Jewish tradition had long since changed Ezekiel's Gog from Magog into Gog and Magog, the ultimate enemies of God's people, to be destroyed in the final battle. The author of the Book of Revelation tells how he sees in a vision Satan rallying Gog and Magog, "the nations in the four corners of the Earth," to a final battle with Christ and his saints:

When the thousand years are over, Satan will be released from his prison and will go out to deceive the nations in the four corners of the Earth—Gog and Magog—and to gather them for battle. In number they are like the sand on the seashore.

Ezekiel's Gog from Magog was a symbol of the evil darkness of the north and the powers hostile to God, but in Revelation, Gog and Magog have no geographic location, and instead represent the nations of the world, banded together for the final assault on Christ and those who follow him.

Qur'an

The Monster of Gog and Magog, by Zakariya al-Qazwini (1203–1283).

In Surat Al-Kahf ("The Cave", 18:83–98) of the Qur'an, a pious warrior king called Dhul-Qarnayn journeys to the place between the East and the West, and in the place between the two mountains he finds people who scarcely understood a word. "18:94 They said: "O Dhul-Qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute (공물) in order that thou mightest erect a barrier between us and them?" Dhu'l-Qarnayn doesn't take any tribute from them, and makes a wall made of iron and molten metal between the mountains to keep Gog and Magog out, but warns that it will be broken at the time appointed by Allah (before the Day of Resurrection).

Surat Al-Anbiya ("The Prophets", 21:96–100) describes Allah threatening to open "the dam of Gog and Magog" to let those people descend from above. Also, those forces from above can be intended as "false gods", whose worshippers will be damned in the Last Days.

Historical identifications

Classical and medieval worlds

Separate passages in the "Jewish Antiquities" and "Jewish War" of the 1st-century Jewish historian and scholar Josephus show that Jews of that time identified Gog and Magog with the Scythians: Alexander the Great, Josephus said, had locked these horse-riding barbarians of the far north behind the Caucasus mountains with iron gates. This gate is situated in Georgia, near the Russian border in the Caucasus mountains. Georgian kings were mentioned as guards of the Gog and Magog gate in various historical sources, both antique and Medieval.

Some early Christian writers (e.g. Eusebius) identified Gog and Magog with the Romans. After the Roman Empire became Christian, this was no longer possible, and attention switched to Rome's northern barbarian enemies. Ambrose (d.397) identified them with the Goths, and Isidore of Seville confirmed that people in his day supposed that the Goths were descended from Magog "because of the similarity of the last syllable". The idea that Gog and Magog were connected with the Goths was longstanding; in the mid-16th century, Archbishop of Uppsala Johannes Magnus traced the royal family of Sweden back to Magog son of Japheth, (Magnus identified two of Magog's sons as Suenno, progenitor of the Swedes, and Gethar (also known as Gog or Gogus), ancestor of the Goths).

In the 6th century, the Byzantine historian Procopius of Caesarea (d. after 562) saw Attila and the Huns as the nation locked out by Alexander, and a little later, other Christian writers identified them with the Saracens. Still later, Gog and Magog became identified with the Khazars, whose empire dominated Central Asia in the 9th and 10th centuries. In his 9th-century work Expositio in Matthaeum Evangelistam, the Benedictine monk Christian of Stavelot referred to them as descendants of Gog and Magog, and says they are "Circumcised and observing all [the laws of] Judaism"; the 14th century Sunni scholar Ibn Kathir also identified Gog and Magog with the Khazars, as did a Georgian tradition, which called them "wild men with hideous faces and the manners of wild beasts, eaters of blood". According to the famous Khazar Correspondence (c. 960), King Joseph of Khazaria claimed to be a descendant of Magog's nephew Togarmah.

The Mongols were the next barbarians. Early in the 13th century reports began to reach Europe of a mysterious and invincible horde from the east that destroyed Muslim empires and kingdoms, leading kings and popes to take them for Prester John, marching to save Christians from the Saracens; but when they entered Poland and Hungary and annihilated Christian armies, a terrified Europe concluded that they were "Magogoli", the offspring of Gog and Magog, released from the prison Alexander had constructed for them and heralding Armageddon.

The Mongolian armies decided to turn back because of the death of Ögödei Khan back in the East and their defeat in the Battle of Ain Jalut in Palestine. Gog and Magog became the subject of literature. The Travels of Sir John Mandeville, a 14th-century best-seller, associated the Jews with Gog and Magog, saying the nation trapped behind the Gates of Alexander comprised the Ten Lost Tribes of Israel. Marco Polo located Gog and Magog as regions of Tenduk, a province belonging to the legendary Prester John, and governed by one George, fourth in descent from the original John. According to this account Gog (locally Ung) is inhabited by a tribe called the Gog, whilst Magog (or Mongul) is inhabited by Tatars. The 14th-century Muslim traveller Ibn Battuta reported that "the rampart of Yajuj and Majuj" was "sixty days' travel" from the city of Zeitun; the translator notes that Ibn Battuta has confused the Great Wall of China with that built by Dhul-Qarnayn.

A German tradition claimed a group called the Red Jews would invade Europe at the end of the world; the "Red Jews" became associated with different peoples, but especially the Eastern European Jews and the Ottoman Turks.

Middle Ages

Jewish scholars of the Middle Ages, including Rashi, Radak and others, associated no specific nation or territory with Magog, beyond locating it to the north of Israel. According to the medieval rabbi Radak, Zechariah 14 refers to the war of Gog and Magog, when at the end of days Jerusalem will be the battle ground. In the early 19th century some Chasidic rabbis identified Napoleon's invasion of Russia as "The War of Gog and Magog" which would precede the coming of the Messiah, so that the Emperor filled the role of Gog. In the 20th century Hitler was seen as a likely candidate.

Russia

During the Cold War the idea (first advanced by Wilhelm Gesenius in the mid-1800s) that Russia itself had the role of Gog gained popularity (since Ezekiel's words describing him as "prince of Meshek"—rosh meshek in Hebrew—sounded suspiciously like Russia and Moscow). This interpretation has been taken up by several Christian authors and preachers since then (such as Hal Lindsey's The Late Great Planet Earth; Grant R. Jeffrey's Armageddon: Appointment with Destiny; M. R. De Haan's The Signs of the Times; Tim LaHaye's Are We Living in the End Times?).

The popularity of this theory during the Cold War can be seen in that it was openly advocated in 1971 by the then Governor of California, Ronald Reagan. During a dinner address to state legislators Reagan said "Ezekiel tells us that Gog, the nation that will lead all of the other powers of darkness against Israel, will come out of the north. Biblical scholars have been saying for generations that Gog must be Russia. What other powerful nation is to the north of Israel? None. But it didn’t seem to make sense before the Russian revolution, when Russia was a Christian country. Now it does, now that Russia has become Communistic and atheistic, now that Russia has set itself against God. Now it fits the description of Gog perfectly."

With the closing of the Cold War, some Christian thinkers who accepted this interpretation altered it after the fall of the Soviet Union (such as Pat Robertson who advocated it in his 1982 book The Secret Kingdom, but in 1992 suggested Gog was "Kazakhstan, Tajikistan, Uzbekistan, and Azerbaijan"). Other Christian thinkers do not consider the fall of communism to have any relevance in maintaining their interpretation that Russia is Gog (such as Chuck Missler in his book Magog Invasion).

The biblical interpretation that Russia is Gog, is one that some Russians believe themselves according to historian Christopher Marsh. He writes "Russians and Ukrainians, [are] two peoples with a long history of looking to the Bible for clues to their past and future. At least as far back as the Primary Chronicle, the Rus looked to scripture for such clues and found them from Genesis to Revelations. They were the descendants of Noah's third son, Japheth, giving themselves direct lineage to the diluvian period, and they were of the tribe of Magog (or Gog), in the land of Rosh. The implications of such identity as expressed in Revelations, where the Gog and Magog were both thrown out of heaven, apparently didn't matter to those drawing these lines. Ancestors were found in the Bible, and that was enough."

Guénon and Hinduism

In his 1945 book "The Reign of Quantity and The Sign of Times" metaphysician and author René Guénon has a full chapter on the subject of Gog and Magog ("The fissures of the great wall"). Gog and Magog are related to their Hindu counterpart called demon brothers Koka and Vikoka "whose names are obviously similar", and refer symbolically, according to Guénon, not to groups of people on earth, but to entities belonging to the "subtle world" and having an existence presently hidden from the human realm and symbolically described as subterranean.

George Bush

According to U.S. media reports, in the prelude to the American invasion of Iraq in 2003, President George W. Bush told French President Jacques Chirac that biblical prophecies were being fulfilled there and that "Gog and Magog are at work in the Middle East." Bush said Gog and Magog would come from modern-day Iraq, and it was important to try and stop that.

Britain and Ireland

Giants

Gog and Magog figures located in the Royal Arcade, Melbourne (Australia)

Main article: Gogmagog (folklore)

Despite their generally negative depiction in the Bible, Lord Mayors of the City of London carry images of Gog and Magog (depicted as giants) in a traditional procession in the Lord Mayor's Show. According to the tradition, the giants Gog and Magog are guardians of the City of London, and images of them have been carried in the Lord Mayor's Show since the days of King Henry V. The Lord Mayor's procession takes place each year on the second Saturday of November.

The Lord Mayor's account of Gog and Magog says that the Roman Emperor Diocletian had thirty-three wicked daughters. He found thirty-three husbands for them to curb (억제[제한]하다) their wicked ways; they chafed at (…에 짜증나다.) this, and under the leadership of the eldest sister, Alba, they murdered their husbands. For this crime they were set adrift (떠내려가게 두다) at sea; they washed ashore (해변에 밀어 올려지다, 표착하다) on a windswept (강한 바람에 노출되어 있는) island, which they named "Albion"—after Alba. Here they coupled with demons and gave birth to a race of giants, whose descendants included Gog and Magog.

An even older British connection to Gog and Magog appears in Geoffrey of Monmouth's influential 12th century Historia Regum Britanniae, which states that Goemagot was a giant slain by the eponymous Cornish hero Corin or Corineus. The tale figures in the body of unlikely lore that has Britain settled by the Trojan soldier Brutus and other fleeing heroes from the Trojan War. Corineus supposedly slew the giant by throwing him into the sea near Plymouth; Richard Carew notes the presence of chalk figures carved on Plymouth Hoe (플리머스 호) in his time. Wace (Roman de Brut), Layamon (Layamon's Brut) (who calls the giant Goemagog), and other chroniclers retell the story, which was picked up by later poets and romanciers. John Milton's History of Britain gives this version:

The Island, not yet Britain, but Albion, was in a manner desert and inhospitable, kept only by a remnant of Giants, whose excessive Force and Tyrannie had consumed the rest. Them Brutus destroies, and to his people divides the land, which, with some reference to his own name, he thenceforth calls Britain. To Corineus, Cornwall, as now we call it, fell by lot; the rather by him lik't, for that the hugest Giants in Rocks and Caves were said to lurk still there; which kind of Monsters to deal with was his old exercise.

And heer, with leave bespok'n to recite a grand fable, though dignify'd by our best Poets: While Brutus, on a certain Festival day, solemnly kept on that shore where he first landed (Totnes), was with the People in great jollity and mirth, a crew of these savages, breaking in upon them, began on the sudden another sort of Game than at such a meeting was expected. But at length by many hands overcome, Goemagog, the hugest, in hight twelve cubits, is reserved alive; that with him Corineus, who desired nothing more, might try his strength, whom in a Wrestle the Giant catching aloft, with a terrible hugg broke three of his Ribs: Nevertheless Corineus, enraged, heaving him up by main force, and on his shoulders bearing him to the next high rock, threw him hedlong all shatter'd into the sea, and left his name on the cliff, called ever since Langoemagog, which is to say, the Giant's Leap.

Michael Drayton's Poly-Olbion preserves the tale as well:

Amongst the ragged Cleeves those monstrous giants sought:

Who (of their dreadful kind) t'appal the Trojans brought

Great Gogmagog, an oake that by the roots could teare;

So mighty were (that time) the men who lived there:

But, for the use of armes he did not understand

(Except some rock or tree, that coming next to land,

He raised out of the earth to execute his rage),

He challenge makes for strength, and offereth there his gage,

Which Corin taketh up, to answer by and by,

Upon this sonne of earth his utmost power to try.

Oak trees

Two ancient oak trees near Glastonbury Tor in Somerset, southern England, are named Gog and Magog.

There are also a pair of very old oak trees named Gog and Magog flanking a road near Glanvilles Wootton in Dorset, Southern England.

Gog Magog Hills

Main article: Gog Magog Downs

The Gog Magog Downs are about three miles south of Cambridge, said to be the metamorphosis of the giant after being rejected by the nymph Granta (i.e. the River Cam). The dowser Thomas Charles Lethbridge claimed to have discovered a group of three hidden chalk carvings in the Gogmagog Hills. This alleged discovery is described at length in his book Gogmagog: The Buried Gods, in which Lethbridge uses his discoveries to extrapolate a primal deity named 'Gog' and his consort, 'Ma-Gog', which he believed represented the Sun and Moon. Although his discovery of the chalk figures in the Gogmagog Hills has been dogged by controversy, there are similarities between the name and nature of the purported 'Gog' and the Irish deity Ogma, or the Gaulish Ogmios.

Magog in Ireland

"Gog and Magog giving Paddy a Lift Out of the Mire." From Punch magazine, 1849. Here the giants stand for London, said to be assisting Ireland after the famine by purchasing land to improve trade.

Works of Irish mythology, including the Lebor Gabála Érenn (the Book of Invasions), expand on the Genesis account of Magog as the son of Japheth and make him the ancestor to the Irish through Partholón, leader of the first group to colonize Ireland after the Deluge, and a descendant of Magog, as also were the Milesians, the people of the 5th invasion of Ireland. Magog was also the progenitor of the Scythians, as well as of numerous other races across Europe and Central Asia. His three sons were Baath, Jobhath, and Fathochta.

Rock formations

Western Australia

Mt Magog, the third-highest peak in Western Australia's Stirling Range, stands near Mt Gog, a smaller peak.

Tasmania

In northern Tasmania, two large dolerite hills overlooking the Mersey River are named Gog and Magog. They form part of Gog Range, and mark the opening of the gorge through which the river flows.

New Zealand

On Stewart Island/Rakiura, New Zealand’s third largest island, is the Rakiura National Park. There are two large granite exfoliation domes named Gog and Magog, part of the remote Fraser Peaks.

Colorado

Two rock outcroppings visible from Manitou Springs, Colorado, are named after the two giants.

British Columbia

Gog and Magog are also names given to two rock formations near Friendship Col, 2000 feet above the Alpine Club of Canada's Fairy Meadows hut in the northern Selkirk Mountains of British Columbia, Canada.

• BHS refers to the Biblia Hebraica Stuttgartensia

Bibliography

• Bietenholz, Peter G. (1994). 《Historia and fabula: myths and legends in historical thought from antiquity to the modern age》. Brill. 
• Blenkinsopp, Joseph (1996). 《A history of prophecy in Israel》. Westminster John Knox Press. 
• Block, Daniel I. (1998). 《The Book of Ezekiel: chapters 25-48》. Eerdmans. 
• Bøe, Sverre (2001). 《Gog and Magog: Ezekiel 38-39 as pre-text for Revelation 19,17-21 and 20,7-10》. Mohr Siebeck. 
• Boring, Eugene M (1989). 《Revelation》. Westminster John Knox Press. 
• Brook, Kevin A (2006). 《The Jews of Khazaria》. Rowman&Littlefield. 
• Buitenwerf, Rieuwerd. 〈The Gog and Magog Tradition in Revelation 20:8〉. http://books.google.com.au/books?id=DAyzzK7COmoC&printsec=frontcover&dq=The+book+of+Ezekiel+and+its+influence&source=bl&ots=lBes1rP_Tb&sig=h3txGLa63DdxqjCvTA4dI0AAr74&hl=en&ei=IyB_TaiQMo6kuAO05-nYBw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CB4Q6AEwAA#v=onepage&q&f=false.  in de Jonge, H.J; Tromp, Johannes (2007). 《The book of Ezekiel and its influence》. Ashgate Publishing. 
• Christensen, Arne Søby (2002). 《Cassiodorus, Jordanes, and the History of the Goths: Studies in a Migration Myth》. Museum Tusculanum Press. 
• Derry, T.K (1979). 《A history of Scandinavia: Norway, Sweden, Denmark, Finland, and Iceland》. University of Minnesota Press. 
• Gow, Andrew Colin (1995). 《The red Jews: antisemitism in an apocalyptic age, 1200-1600》. Brill. 
• Marshall, Robert (1993). 《Storm from the East: from Ghengis Khan to Khubilai Khan》. BBC Books. 
• Mounce, Robert H (1998). 《The Book of Revelation》. Eerdmans. 
• Petersen, David L (2002). 《The prophetic literature: an introduction》. John Knox Press. 
• Van der Toorn, Karel; Becking, Pieter; Van der Horst, Bob (1999). 《Dictionary of deities and demons in the Bible》. Brill. 
• Westrem, Scott D. 〈Against Gog and Magog〉. http://books.google.com.au/books?id=PdEywwxcQ0wC&pg=PA54&lpg=PA54&dq=The+last+place+that+Johannes+Witte+de+Hese+vists&source=bl&ots=J9Sh0vnVnd&sig=rBW1C9CTLCXQPSvHl7-BTf6LfBg&hl=en&ei=4WTCTarqLsTHrQek5MT2Aw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCgQ6AEwAg#v=onepage&q&f=false.  in Tomasch, Sylvia; Sealy, Gilles (1998). 《Text and territory: geographical imagination in the European Middle Ages》. University of Pennsylvania Press. 
• Hosein, Imran N. (2009). 《An Islamic View of Gog and Magog in the Modern World》 (PDF). 

External links

• Agog over Bush's comments on Gog and Magog
• Yajuj wa Ma'juj (Gog and Magog) according to Islam

오리온의 다른 이름들

1. The modern Chaldee name of that constellation (즉 오리온) is Niphla⁹⁾, and
2. the Syriac, Ga-voro, quae gigantem ac strenuum significant; and
3. the Arabic, al Gjebbar, is of the same signification.
4. Niphla is clearly [Page 6] the same as the Hebrew Nephil, translated Giant, but said rather to mean Apostate.
5. The same constellation is called, in Armenian, Haic¹⁰⁾, being the name of one of those immense and arrogant giants who undertook to build the Tower of Babel

The AEgyptians said that the Argo was constellated in honour of the Ship of Osiris, the Dog-star of Isis, and Orion¹¹⁾ of Orus.

⁹⁾ Hyde Comm. in Ulugh Beighi Tab. Stell. Fix. p. 45,46. Genes, c. vi. v. 4.

¹⁰⁾ Moses Chorcnensis L. 1. p. 34. and Whiston, note on p. 25.

¹¹⁾ Plutarch. de Is. et Os. p. 367. Xyland.

The Argo (ca. 1500–1530), painting by Lorenzo Costa

In Greek mythology, Argo (in Greek: Ἀργώ, meaning 'swift') was the ship on which Jason and the Argonauts sailed from Iolcos to retrieve the Golden Fleece. She was named after her builder, Argus.

Legend

Argo was constructed by the shipwright Argus, and its crew were specially protected by the goddess Hera. The best source for the myth is the Argonautica by Apollonius Rhodius. According to a variety of sources of the legend, Argo was said to have been planned or constructed with the help of Athena. According to other legends she contained in her prow a magical piece of timber from the sacred forest of Dodona, which could speak and render prophecies. After the successful journey, Argo was consecrated to Poseidon in the Isthmus of Corinth. She was then translated into the sky and turned into the constellation of Argo Navis.

Several authors of antiquity (Apollonius Rhodius, Pliny, Philostephanus) discussed the hypothetical shape of the ship. Generally she was imagined like a Greek warship, a galley, and authors hypothesized that she was the first ship of this type that had gone out on a high-sea voyage.

Replica

Tim Severin commissioned the recreation of a Bronze Age galley, and in 1984 retraced the voyage of Jason.

A replica of a Greek penteconter was completed in 2008, which was named Argo. This vessel, with a 50-oar crew made up from all 27 European Union member countries, sailed from Jason's hometown of Volos to Venice, stopping at 23 cities en route.

External links

• Voyage of the Argo – slideshow by The First Post

The constellation Argo Navis drawn by Johannes Hevelius

Argo Navis (or simply Argo) was a large constellation in the southern sky that has since been divided into three constellations. It represented the Argo, the ship used by Jason and the Argonauts in Greek mythology. The abbreviation was "Arg" and the genitive was "Argus Navis".

Argo Navis is the only one of the 48 constellations listed by the 2nd century astronomer Ptolemy that is no longer officially recognised as a constellation. It was unwieldy due to its enormous size: were it still considered a single constellation, it would be the largest of all. In 1752, the French astronomer Nicolas Louis de Lacaille subdivided it into Carina (the keel, or the hull, of the ship), Puppis (the poop deck, or stern), and Vela (the sails). When Argo Navis was split, its Bayer designations were also split. Carina has the α, β and ε, Vela has γ and δ, Puppis has ζ, and so on.

The constellation Pyxis (the mariner's compass) occupies an area which in antiquity was considered part of Argo's mast (called Malus). However, Pyxis is not considered part of Argo Navis, and its Bayer designations are separate from those of Carina, Puppis and Vela.

The Maori had several names for what was the constellation Argo, including Te Waka-o-Tamarereti, Te Kohi-a-Autahi, and Te Kohi.

See also

• Malus (constellation)
• Asterism (astronomy)

External links and references

References

• Makemson, Maud Worcester (1941). 《The Morning Star Rises: an account of Polynesian astronomy》. Yale University Press. 

위키미디어 공용에 Argo Navis 관련 미디어 분류가 있습니다.

• Starry Night Photography : Argo Navis Image
• Star Tales – Argo Navis

오리온의 부모

Orion, said by some to be son of¹²⁾ Neptune, and Euryale (에우리알레: 고르곤, 멀리 떠돌아다니는 여자, 포르키스와 케토스의 딸), or Hyelus, was generally made to spring from Jupiter, Neptune, and Mercury, who begot him when on a visit to his putative father Hyrieus, at Hyrie in Boeotia.

12) Apollod. Bibl. L. l. c. 4. s. 3. Schol. Nic, Tber. v. 15.

Ttya,$ 'Xlgxwv Tpirfaru)§ oLiro prpepos dv

Qope 'Evre ®ewv rgiyovoidv deffleura. yeveSXyg

'E$ roKOv dvroretes'ov

epogfjuvir)

%vris o v p ua v

Kai %8ovo$ do"ito§Qv via, Xarywv pawara.ro¹³⁾

¹³⁾ Nonn. Dion. l. xiil v. 26. Ovid. Fast v. v. 535. The words addressed by the Host to Dr. Caius, "Thou art a Castalion king urinal! Hector of Greece, my boy !" (first edit. or according to the Oxford edit. Cardalion) have greatly the air of being written in allusion to some Tomanee or fustian (그럴듯한[번드르르한] 말) poem, founded on the fable of Orion. Merry Wives of Windsor, Act II. scene 3. first edition folio.

From this circumstance, and from the Greek verb ourein, he was said to be called Ourion, and by corruption Orion, after that

Perdidit antiquum litera prima sonum.

Lost its ancient sound of the first letter (Google translation)

오리온의 놀라운 출생

Had it merely been intended to say that Orion was wonderfully begotten, having the earth or the Boein (보에인: 그리스어) in place of a mother, the same would have been said, as in the fable of Erich-Chthonius; but it is clearly meant that we should [Page 7] understand, that he succeeded the flood, and was the offspring of Jupiter Nephelegeretas (즉 cloud-gatherer, cloud-compeller), or Pluvius (즉 sender of rain), being himself the chief of the Heliadae (즉 seven sons of Helios and Rhode), whom the sun generated by shedding his beams on the wet mud, of the

aevo mortalia primo

Corpora ..... pluvialibus edita fungis,

old men '

Bodies ..... rain born mushrooms, [Google translation]

and of the

sati largo Curetes ab imbre.

very large Curetes from rain [Google translation]

Erichthonius may refer to:

• Erichthonius of Athens
• Erichthonius of Dardania

The term Curetes may refer to:

• The dancing attendants of Rhea, also known as Korybantes.
• An early Hellenic tribe: Curetes.

In Greek mythology, the Heliadae (Ἡλιάδαι) were the seven sons of Helios and Rhode, brothers to Electryone. They were Ochimus, Cercaphus, Macareus or Macar, Actis, Tenages, Triopas, and Candalus (Nonnus adds Auges and Thrinax). They were expert astrologers and seafarers, and were the first to introduce sacrifices to Athena at Rhodes. They also drove the Telchines out of Rhodes.

Tenages was the most highly endowed of the Heliadae, and was eventually killed by Macareus, Candalus, Triopas and Actis who were jealous of his skills at science. As soon as their crime was discovered, the four had to escape from Rhodes: Macareus fled to Lesbos, Candalus to Cos, Triopas to Caria, and Actis to Egypt. Ochimus and Cercaphus, who stayed aside from the crime, remained at the island and founded the city of Achaea (in the territory of modern Ialysos). Ochimus, the eldest of the brothers, seized control over the island; Cercaphus married Ochimus' daughter and succeeded to the power. The three sons of Cercaphus, Lindus, Ialusus and Camirus, were founders and eponyms of the cities Lindos, Ialysos and Kameiros respectively.

References

• Smith, William; Dictionary of Greek and Roman Biography and Mythology, London (1873). "Heliadae and Heliads"

In Greek mythology, Ochimus was the eldest of the Heliadae, sons of Helios and Rhodos. One of his brothers, Tenages, was murdered by four others: Actis, Macareus, Candalus and Triopas, and they had to leave their native island of Rhodes. The final two Heliadae, Ochimus and Cercaphus, were the only to stay, as they had not been involved in the crime.

Ochimus seized control over the island. He married Hegetoria and they had a daughter, Cydippe (or Cyrbia), who married Ochimus' brother, Cercaphus, who succeeded to the throne of Rhodes. According to an alternate version, Ochimus engaged Cydippe to Ocridion but Cercaphus loved her and kidnapped her. He did not return until Ochimus was old. The three sons of Cercaphus and Cydippe inherited the island.

References

• Diodorus Siculus, Library of History 5.57
• Plutarch, Quaestiones Graecae, 27

Bull's-Hide에 대하여

But the Bull's-Hide has another and peculiar meaning. Ulysses received from AEolus, who lived in an island surrounded with brazen walls, the dcno $ (5oo$ ivvswgoio which contained the winds, and Ulysses afterwards founded in Germany the 'Ao-Ki-Uvpyiov or Tower of the Bull's-Hide.

Dido (카르타고(Carthage)를 창설한 여왕) built a citadel (성채[요새]) in Africa called Byrsa or the Bull's-Hide, of which idea (in my second part, and when I treat of her) I will shew several other examples. It suffices to say now, that the begetting of Orion in the byrsa, signifies that he was generated (no matter how) in the Tower of Babel.

As the son of three gods, Orion was styled the Tripator; and it is sorry work of Mr. Bryant (Jacob Bryant: 1715~1804) to talk of Tor Patar, [or some such words] the Oracle of the Tower.

Tripator에 대하여

But it may be a question, why he was made a Tripator. I believe he was so in two senses.

Tripator의 첫 번째 의미: 자연적 의미

The first is natural, from having three fathers, i.e. ancestours, being the fourth in order from Noah, with whom this present cycle, or system, of the world commenced, in which I am confirmed by the names of certain daemons¹⁴⁾ venerated at Athens, [Page 8] and presiding over the generation of children and over the winds, the Trito-Patores, because this cannot be having three, [Page 9] but being the third, fathers. Cush is a third father, and the Tripator, or man, having three ancestours, must be the son of a Tritopator, and certainly the ivqwfoi xai $V\OKS$ rwv dvepujv are likely to get their children in the Bull's-Hide of AEolus. [Page 9]

The appellation of Pallas, Trito-Genea, is equivalent to Trito-Pator, meaning the third in succession. Most of the Heroic genealogies are of three or four descents, a circumstance of great weight, if we would search out the times and circumstances to which the Heroic legends relate.

Daemons에 대하여

¹⁴⁾ [Page 7] As this word, Daemons, most recur, it should be explained. It signifies the Departed Soul of a man, revered as a Deity, or as a Protecting Power and an object of propitiation. There may be reasons for thinking, that its etymon (원형, 어근) is about equivalent to Deus Lunus (God Lunus); for, although it was understood that the herd of mortals descended to Hades, or "into the Pit," those, in whom there was a portion of divine nature incarnate, were thought to be translated to the Spheres, and especially to the Moon (셀레네: 달의 여신, 테이아와 히페리온의 딸). See Plutarch de Gen. Socr. p. 591 ; hence the fathers thought that Paradise was in or [Page 8] near the Moon, and Enoch and Elias were like the daemon heroes. The Divine Spirit of Hercules was in Heaven, but his Human Ghost was in Hell. Those who lived with Saturn [or Noah] in the golden age became [greek] Daimones, as Hesiod informs us, [greek] '?0*^x01, liriyQovioi, (pvhaxtg ?HJTW? ouQpuiirun, who were wont to walk the earth, robed in darkness, observing the good and evil deeds of men, and dispensing wealth. O. et D. v. 121. In the plural, Homer uses it as equivalent to Gods, [Vide Iliad, i. verse 222] but in the singular for Fate (케르, 케레스: 죽음의 여신들, 닉스의 단성생식의 딸들, Destruction, Violent Death) or Fortune. The word [greek] Daimonios, by which his characters often address one another, is a term of reproach and expostulation (충고, 훈계), and is as much as to say, Sure you are possest, [greek] StoSxa&jf or [greek] vu/*po\ij7rro;.

But if the Daimones are, by way of excellence, the Spirits of the Men-Gods, it has a general sense of departed souls. AEacus (아이아코스: 섬 나라 아이기나의 전설적인 왕, 제우스와 님프 이이기나의 아들, 미노스· 라다만티스와 함께 하데스의 재판관) sat as a judge in Hell, and to judge whom? Certainly not the Gods, but dead men. But Pindar [who styles him [greek]xedros hepixthenoios] adds [greek] ho xai delta Zoupwfftriv lvt%xmhxag. Isth. viii v. 49. And, in a passage of the seventh Isthmian, he uses the word to express our State or Condition after Death, [greek] evac-xo^n yap hfxws an-avri; Zaiuwv 8* xf$-o?, v. 60. When the Cynic Peregrinus was about to burn himself, he invoked the Spirits of his father and mother, [greek] daing fl-aTgwot x?i firirpjok, [Luc. de M. Peregr. c 36.] and it is sometimes used plurally in speaking of the soul of one man, [greek] heao-ov ayavavraa$ai TOV; rov paxapirov Sa/fxova, [id. de Luctu, c 24.] which is not unlike the phrase in Virgil, Quisque suos patimur Manes (= We are the ghosts his own); indeed the corresponding word Manes has no singular in use, "Callimachi Manes," (= of Callimachus the ghosts) etc. In Lucian's Ass, the word [greek] daimoneios is used for a Ghost or Apparition, " Whither go you, my pretty lass (아가씨), at this time of night? [greek] oCS? T& Soupm* Zetoixae? Are you not afraid of Ghosts ?" Luc. Asin. c. 24. He elsewhere couples [greek] daimonas with [greek] $aiTaT[iat* and ?xgwv >J/ux*ff, Philops. c. 29. Lucian was himself a Syrian, and might almost have conversed with John the Evangelist; he was conversant with the preaching and perhaps the writings of the apostles and their disciples, and had met with Elders who told him of a blessed commonwealth, which he must forsake parents, children, and country to obtain; that if any one laid hold on his garment to detain (붙들다, 지체하게 하다) him, he should let it go, and run thither naked; that the natives [[greek] aodtymtf] should not partake of this commonwealth, but that strangers should be called in from all parts, the barbarian and the slave, the poor and the deformed, Hermot. c 24. Here .are allusions to fact and doctrine, not to be mistaken. Lucian's meaning for the words [greek] daimos and daimonios would therefore be nearly conclusive of the scripture meaning, did he make no express allusion to the [greek] daimonia of the Gospel. But he does. Who doth not know, he asks, that Syrian of Palaestine, so skilled in freeing from their tenors those who are possest by daemons, who, finding them falling down at the full moon, with distorted eyes, and foaming mouths, is able to raise them up and make them sound again, but charges them a round price for their liberation? For, approaching [Page 9] in their fit, he asks the Daemon whence he entered the man's body, and the sick man is silent, but the Daemon, in the language of his Country, Greek or Barbarous as it happened, would tell whence and how he came. But he, by adjurations (서원(誓願), 간청; 엄명, 권고), and, if needful, by threats, expels the Daemon.—Philops. c. 16. Here is a manifest description of the Scripture exorcisms, whether of those done by Christ and his disciples, or those of Simon Magus and his followers. All this will go far towards a demonstration, that the Daemons of the Gospel were malignant ghosts. As for the Enemy [Satanas], or the Accuser [Diabolus], he is always named in the singular, and so as to shew, that there is but one such; but the Daimones, or wicked ghosts, are his angels. The Angels of Prince Michael or Messiah are the spirits of the righteous, as may be made to appear from the vision of Daniel and various other Scriptures. [greek] Daimos, therefore, must usually be understood of the spirit of a man, and of a God, only in as much as the heathen Gods were once men: to which purpose, there cannot be more explicit words, than those of the Cumaean Sibyl, speaking of the heathen gods, and calling them [greek] A a t fx o ? a f &vpu^ouf yexuo? ciSwXsc XI/U.OI>TMV. Sib. cit. Lactant. Inst. L. i. c 11. p. 66. ed. Gall, and see Max. Tyr. Diss. xv. c. 6. In theosophy, which is a mixture of theology with a sort of transcendental philosophy, and of both, with the errors of magic and cabalism, the word has other meanings or no-meanings. But this is not the proper occasion for us to dally with (~을 데리고 놀다[장난삼아 대하다]) Plato or Iamblichus.

Bust of Men. (Museum of Anatolian Civilizations)

Relief of Men. (British Museum)

Men (그리스어: Μήν, 라틴어: Mensis, also known at Antioch in Pisidia as Men Ascaënus) was a god worshipped in the western interior parts of Anatolia. The roots of the Men cult may go back to Mesopotamia in the fourth millennium BC. Ancient writers describe Men as a local god of the Phrygians.

Lunar symbolism dominates his iconography. The god is usually shown with a crescent like open horns on his shoulders, and he is described as the god presiding over the months. He is depicted with a Phrygian cap and a belted tunic. He may be accompanied by bulls and lions in religious artwork. The iconography of Men partly recalls that of Mithras, who also wears a Phrygian cap and is commonly depicted with a bull and symbols of the sun and moon.

The Augustan History has the Roman emperor Caracalla venerate Lunus at Carrhae; this has been taken as a Latinized name for Men. The same source records the local opinion that anyone who believes the deity of the moon to be feminine shall always be subject to women, whereas a man who believes that he is masculine will dominate his wife. David Magie, however, disputes the identification of this ‘Lunus’ with Men, and suggests that Caracalla had actually visited the temple of Sin.

Dr Mehmet Taşlıalan, who has studied the remains of Antioch in Pisidia, has remarked that the people who settled on the acropolis in the Greek colonial era, carried the Men Askaenos cult down to the plain as Patrios Theos and in the place where the Augusteum was built there are some signs of this former cult as bucrania on the rock-cut walls. The Imperial Temple also features an unusual bucranium frieze.

In later times, Men may have been identified with both Attis of Phrygia and Sabazius of Thrace; he may shared a common origin with the Zoroastrian lunar divinity Mah.

Bibliography

• Mehmet Taşlıalan, Pisidia Antiocheia'si Mimarlık ve Heykeltraşlık eserleri (Konya, 1988).
• Idem, Pisidia Antiocheia (Ankara, 1990).
• Guy Labarre, "Les origines et la diffusion du culte de Men," in Bru, Hadrien, François Kirbihler and Stéphane Lebreton (edd.). L’Asie mineure dans l’Antiquité: Échanges, populations et territoires (Rennes: Presses Universitaires des Rennes, 2009), 389-414.

Tripator의 두 번째 의미: 미신적 의미

The second sense is superstitious, and relates to the legend of his miraculous conception, implying that the fulness of the Triunal Deity¹⁵⁾ was incorporated in him; the same, if I mistake not, had, in the abominations of the Nephilim, been distributed among the three sons of Lamech the Cainite murderer, and all their three spirits were re-united in him, that he alone might re-establish [Page 10] on earth their witchcrafts and impiety, which the great rains had washed away.

¹⁵⁾ The incarnation of the entire Triad, is. not unknown in the Pagan fables. It occurs in the triplicity of Apollo and Diana; and all the Seven who sailed with Noah to the Arctic Mountain were called Septem Tri-Ones, the Seven Triunals (= 수메르 신화의 Apkallu?).

Etymology에 관련된 사항들: Ourion = Aour (빛) + Ion (비둘기)

The Greek etymology, ludicrous (터무니없는) and unseemly (꼴사나운, 부적절한) as it is, is so far (어느 정도까지만) true, that Ourion is the older and better spelling.

It is compounded of a word, [immeasurably ancient, and regarded as an Hebrew word, by those who maintain that Hebrew is the mother of languages] Aour, Our, Ur, meaning Light, or Fire, [the Urim of the Lord, the [greek] ouranos of the Greeks, and urere of the Latins] or, if you will, that higher principle to which they both may belong;

and Ion, a dove.

Not only both of these Things, but both of these Words, are so much concerned in the Mysteries¹⁶⁾ of true religion from the days of Adam, and of Noah, to those of Christ, as to induce, at the very first sight, a belief, that Paganism was rather, in its origin, Haeretical, than quite new or distinct.

Mysteries의 의미에 대하여

¹⁶⁾ It is well to explain this word (즉 Mysteries) also, upon first using it. A mystery is a religious metaphor whereby spiritual things are likened to temporal, or one temporal thing to another; as where moral purification is likened to ablution (목욕 재계) with water, or Rome to Babylon.

Where a mystery is coupled with something that is of duty to be done, we term it a Sacrament; and as matrimony (결혼 생활) is ordained (임명하다), and is also a great Mystery, it is a hard saying to maintain that it is no Sacrament, unless for this reason, that caelibacy is lawful to individuals, though marriage be ordained to the world at large.

Every Mystery is a Similitude, Type, or Symbol; and such similitudes, being often-times obscure, and wanting interpretation to the vulgar, and, in cases of prophecy, being often susceptible of no interpretation, till the lapse of many ages, and a fulfilment either partial or complete, should have explained them, the word (즉, mystery) came to be misapplied to any thing obscure (즉 수수께끼, 모호함).

Aour = Fire = Solar Light = Gold에 대하여

The appearance of Fire, and of Solar Light, is like that of Gold, which metal did therefore, by its colour and brightness, obtain the same name, Aour; the or of France, oro of Spain, aurum and auro of ancient and modern Italy, and the [greek] auron of the Greeks.

The last is a word of extraordinary rarity, but is supposed to have been used by Dosiades [who affected rare expressions] in his First Altar,

[greek] d v p o u itxysvta

[greek] Ps,s,x, rslslls dlslift woiexose,

[Page 11] and certainly occurs in composition, in [greek] Thes-ouros.

Hence flowed the dreams and illusions of Rosicrucian chemistry, that gold was made of sun-beams, and that it would yield an elixir of immortality.

Aura, which is sometimes used for the oir, is strictly the light which pervades it; the humid (습기) principle of the atmosphere being properly aer or awher, that is to say, darkness.

Aurora is a compound word, signifying the Golden or Luminous Hour; and the Cyprians used to call the Morning Star, [greek] Ayx-ouros¹⁷⁾ the Messenger of Light, the first syllable being the root of the word [greek] ayyerro. To that root, I suppose, Ancus Martius must be referred. Virgil intimates the golden and luminous nature of aura, in a remarkable line,

¹⁸⁾ Discolor unde auri per ramos aura refulsit.

[구글 번역] Color of gold shone through the branches breeze

17) Hesychius.

18) AEn. vi 204. Hor. C. l. 28. 8. Lactant. Phoenix. v. 44.

Aurum may refer to:

• Aurum, the Latin word for Gold

Dosiadas(Δωσιάδας) of Rhodes, the author of two enigmati poems in the Greek Anthology, the verses of which are so arranges that each poem presents the profile of an altar, whene eah of them is entitled Δωσιάδα βωμός. (Brunk, Anal. i. 412; Jaobs, i. 202.) The language of these poems is justly censured by Lucian. (Lexiph. 25.) Dosiadas is also one of the authors to whome the "Egg of Simmias" is ascribed. [Besntinus.] The time at which he lived is unknown. (Fabric. Bibl. Graec. iii. 810-812; Jacobs, Anth. Graec. vii. pp. 211-224, xii. pp. 888, 889.) [P. S.]

Referències

• Smith, William (ed.). A Dictionary of Greek and Roman biography and mythology (en anglès). Boston: Little, Brown and Co., 1867 (Vol. I, Vol. II i, Vol. III). [DOSIADAS] Vol. 1 Pàg. 1070

Ancus Marcius
King of Rome
Ancus Marcius
Reign	642 – 617 BC
Predecessor	Tullus Hostilius
Successor	Lucius Tarquinius Priscus
Father	Marcius
Mother	Pompilia

Ancus Marcius (r. 642 BC – 617 BC) was the legendary fourth of the Kings of Rome. He was the son of Marcius (whose father, also named Marcius, had been a close friend of Numa Pompilius) and Pompilia (daughter of Numa Pompilius). According to Festus, Marcius had the surname of Ancus from his crooked (비뚤어진, 구부러진) arm. Upon the death of the previous king, Tullus Hostilius, the Roman Senate appointed an interrex ((공위(空位) 기간 중의) 집정자, 섭정), who in turn called a session of the assembly of the people who elected the new king.

First acts as King

According to Livy, his first act as king was to order the Pontifex Maximus to copy the text concerning the performance of public ceremonies of religion from the commentaries of Numa Pompilius to be displayed to the public, so that the rites of religion should no longer be neglected or improperly performed.

Successor

Ancus Marcius was succeeded by Lucius Tarquinius Priscus who was killed by the sons of Ancus Marcius. Patrician Marcius Rex -family descended from this king and remained prominent during the republic and empire.

Mr. Bryant의 Chrys의 어원에 대한 견해

Mr. Bryant (Jacob Bryant: 1715~1804) never shewed a more infelicitous (부적절한) rashness (경솔함), than in-trying to persuade us that Chrys, [[greek] Xrusos], which occurs several times in the formation of mythic names, is a mistake for Chus the name of Ham's eldest son.

Gold와 관련된 것들

Ancient fable is full of gold.

The Age of paradise was golden, the Fruit in the fortunate gardens of Medusa was golden; and Chrys-Aor, the golden sword, [a title of¹⁹⁾ Apollo, and the²⁰⁾ name of a giant who sprung up from the blood of the Gorgon Medusa] probably alludes to the ensiform fire (칼 모양의 불) which stood between the Cherubim, at the eastern gate of Paradise. The fiery sword had a rotatory motion, in order that none might slip by it,

[greek] r p s p o (Jt,e vy J>oXaa*(T5iy njy 68ov row ?uA? *ys Kw$>,

and it was therefore called

[greek] rj ^koyivrj p o jtt J> a i a,

the romphaea²¹⁾ being a sword or spear used with a wheeling (좌우로 꺾다) motion of the arm.

¹⁹⁾ Hesiod. Op. ct D. v. 54.

²⁰⁾ Auctor Theogoniae, v. 281, etc.

²¹⁾ See Facdolati in Romphaea.

Images of 6 Rhomphaia, scale bar represents 20 cm

Polearm shown on Tropaeum Traiani Metope

The Rhomphaia was a close combat bladed weapon used by the Thracians as early as 400 BC. Most rhomphaias were polearms, featuring a straight or slightly curved single-edged blade attached to a pole that was considerably shorter than the blade. Some rhomphaias had short handles that extended to only the length of the blade. Although the rhomphaia was similar to the Falx, most archaeological evidence suggests that rhomphaias were forged with straight or slightly curved blades, presumably to enable their use as both a thrusting and slashing weapon. The blade itself was constructed of iron and used a triangular cross section to accommodate the single cutting edge with a tang of rectangular cross section. Length varied, but a typical rhomphaia would have a blade of approximately 60–80 cm and a tang of approximately 50 cm. From the length of the tang, it can be presumed that when attached to the hilt, this portion of the weapon would be of similar length to the blade.

Usage

Used almost exclusively by the Thracians, examples have been found dating from 300-400 BC. As a weapon, the rhomphaia was feared (like the Falx) because of the cutting power afforded to it by the polearm like design. The Falx forced the only documented change in Roman armour brought about by an encounter with a new weapon. After encountering the Falx in Dacia, the Romans added extra reinforcing bars to their helmets to protect against the powerful blows of this weapon. The Byzantines used the Rhomphaia, an exclusive Thracian weapon, although it most likely was used by a few units of foot soldiers dating somewhere between Byzantium's golden age of 900-1071 and maybe even earlier. It was not mentioned as a weapon like the falx however. It was indeed a falx-like weapon. Michael Psellus writes that all Varangians without exception used what he refers to as a "rhomphaia".

Differences from the falx

The rhomphaia's blade was straight or only slightly curved, while the falx's blade was significantly curved. Because its straighter blade facilitated a thrusting motion and an overhead or sidewards hacking motion, the rhomphaia could be used by tightly packed troops as a defensive weapon. However, the straighter blade limited the use of the cutting edge.

Rhomphaia in historical texts

Rhomphaia was first ‘a spear’, later ‘a sword’ (Plutarch: Life of Aemilius Paulus 18; Eustathius, on Iliad verse VI 166; Hesychius; also Luke 2;35 and the Revelation of John of Patmos, several times.). In Latin, it has the forms:

• rumpia (Livy, Aulus Gellius, Ascon. ad Mil.)
• romphea (Isidore of Seville.),
• romphaea vel romfea (CGL 7, 212).

W. Tomaschek listed the Bulgarian. roféja, rufja ‘a thunderbolt’ and the Albanian rrufë as derivatives of that word.

Rhomphaia was also preserved in modern Greek as rhomphaia ‘a big broad sword’. The Thracian rhomphaia contains the IE stem *rump- in the Latin rumpo, -ere ‘to break, to tear’.

Rhomphaia was also mentioned in Michael Psellos' Chronographia where he describes it as a "one-edged sword of heavy iron which they [the palace guards at Constantinople] carry suspended from the right shoulder."

It is also mentioned in Anna Komnene's The Alexiad. She explains that during the battle her father, Alexios I Komnenos, fought against the rebel Nicephorus Bryennius. Alexius happened upon a horse saddled for an emperor which also had a number of grooms, some of whom "had in their hands the great iron swords which normally accompany the emperors". Anna does not however name these as rhomphaia, but her editor and translator E.R.A. Sewter does, and they seem to have been very distinctive for the Byzantines who, after an initial rout, saw "the general display of the royal horse with its insignia and the sight of the great swords (which all but spoke for themselves) convinced them that the news was true: Bryennius, who was guarded by these swords, had fallen into the hands of his enemies".

See also

• Falx
• Naginata

Orion의 다른 이름: Candaor = wheeling-sword = wheeling celestial fire

But Orion was called by the poet²²⁾ Euphorion, Candaor [Page 12] which may be translated the wheeling-sword, for cand or canth is (in Greek) the rolling of the eye,

[greek] T\avxot$ dpty orroi(rw ccvotiSsa²³⁾ M x a v 6 o v e\irr(vv,

and in Latin, it is a wheel.

It seems therefore that aor is not properly a sword, but a flame of coelestial fire; and a sword, only in the second intention;

²²⁾ Euph. cit. Banier Myth. 3. p. 569. Paris. 1740.

²³⁾ Orph, Arg. 931.

Euphorion may refer to:

• Euphorion of Chalcis (born 275 BC), Greek poet and grammarian
• Euphorion (playwright), Attic tragic playwright and son of Aeschylus
• Euphorion (mythology), son of Achilles and Helen of Troy
• Euphorion, a character in Goethe's Faust, Part 2, the offspring of Faust and Helen of Troy
• Euphorion (journal), an academic journal of literary studies

Orion의 다른 이름: Oarion = Aorion

and that the other form of Orion's name, Oarion,

Proximus Hydrochoi fulgeret Oarion,

[구글 번역] Next Hydrochoi shined Oarion

would be more correctly spelt Aorion.

Jeremiah가 언급한 sword of the Dove에 대하여

When, therefore, the prophet Jeremiah calls the military power of the Babylonians, Medes and Persians, the "sword of the Dove," although it sounds like a very harsh (가혹한, 냉혹한) metaphor, he does little more than translate the name Orion or Oarion.

If that name means both sword and dove, [greek] o 'Pofj^>a,ioiteQire$o$, one is tempted to enquire, in what manner such diverse things were united in one symbol, and I think that the form of Dulfakar, the sword of Ali, six feet and an half in length, which the Persians, by a curious remnant of Magian superstition, to this day venerate, will explain it. I copied it out of Niebuhr's Description d'Arabie. It's form evidently does not permit of it's being drawn from a sheath (칼집), and Ammianus specifies that the Sword-god had the form of gladius nudus (= naked sword).

[image1-12-1]

This, as I believe, is a weapon representing the shape of a fiery serpent with a forked (한쪽 끝이 두 갈래인[갈라진]) or flammiform tail, and bearing in his mouth a stolen branch and apple from the tree of knowledge.

Dhū l-Fiqār, a fictional representation of the sword of Ali.

Zūlfiqār with and without the shield. The Fatimid depiction of Ali's sword as carved on the Gates of Old Cairo, namely Bab al-Nasr.

Zulfiqar "bifurcated" (ذو الفقار Ḍū al-Fiqār) is the sword of the Islamic leader Ali. In Arabic the name is commonly transliterated as Dhu al-Fiqar, Thulfeqar, Dhulfiqar, Zoulfikar etc. "Zulfiqar" and phonetic variations have been popular given names, as with former Pakistani Prime Minister Zulfikar Ali Bhutto. This two-blade or bifurcated sword in Arabic is called: kilij.

Origin

Main article: Raid of Sa'd ibn Zaid al-Ashhali

According to the Twelver Shia, Zulfiqar is currently in the possession of Imam Muhammad al-Mahdi, as part of his collection called al-Jafr.

Shia (Shiite) Muslims believe that when the Islamic prophet Muhammad was nearing death, he appointed his son-in-law Ali as his successor, and handed him his sword named Zulfiqar. Frequently, reproductions of this sword will have the following expression engraved upon it: "There is no man like Ali, there is no sword like Zulfikur' - "la fata ella Ali la saif ella zulfiqar".

Recent usage

Mohammad Reza Pahlavi, the last Shah of Iran, renamed the military order Portrait of the Commander of Faithful to Order of Zolfaghar. During the Bosnian War, a Bosnian army's special unit was named "Zulfikar". In 2010, The Islamic Republic of Iran revealed the attack boat dubbed the Zolfaghar, likening it to the sword as an unstoppable weapon of its time. The Iranian Zulfiqar main battle tank is also named after the sword.

Assyrian emblem of the god Areimanius

[Page 13] But this (즉 fiery serpent = sword of the Dove) was an Assyrian emblem of the god Areimanius, unto whom, as I conceive, the Ninevite dynasty, and afterwards the Parthians, paid especial homage (경의, 존경), rather than the sword of the Mede and Medo-Persian kings, in whose minds the miraculous downfall of Sennacherib (King of Assyria, reign 705 – 681 BC), their oppressor, had wrought a change (변화들을 초래했다), which afterwards shewed itself more openly, under Darius Hystaspes (Darius I, King of Kings of Persia, reign 522-486 BC, 36 years).

To the latter dynasty²⁴⁾, as well as to the Babylonians of Nebuchadnezzar (king of the Neo-Babylonian Empire, reigned c. 605 BC – 562 BC), this phrase is applied, and therefore the Septuagint improperly renders it,

[greek] 'airo irgotrunrov²⁵⁾ ^a^ai§ag 'EAXTJWXIJ*,

²⁴⁾ Disperdite satorem de Babylone, et tenentem falcem in tempore messis; a facie Gladii Columbae unusquisque ad populum suum convertetur, et singuli ad terrain suam fugient. Hierem. c. 50. v. 16. Vulgat. ex edit. Du Hamel. Paris. 1706.

[구글 번역] Destroy the sower from Babylon, and the holder of the sickle in the time of the harvest is the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land.

²⁵⁾ Jerem. 46. v. 16. Sept 26. v. 16. Jer. 50. v. 16. Sept. 27. v. 16.

[and therefore the Septuagint improperly renders it,] because although the word [greek] Errenixos (as applied to a sect in religion) is equivalent to [greek] Ionixos, neither the one nor the other can be correctly applied to the army of Cyrus (Cyrus II of Persia, Cyrus the Great, founder of the Achaemenid Empire, reign 559 – 530 BC, 30 years).

But it was easy to form a dove-like rhomphaea, substituting wings, for those sort of lizards' legs, which Dulfakar has got by way of a guard, and the branch of olive for the fatal apple.

[image1-13-1]

Perhaps, however, I have been deceived by the appearance of an apple, and other minute particulars, in the Persian sword, and that colossal weapon may be the same which appalled (간담을 서늘케 하다) the nations, when they fled (~를 피하다) a facie gladii columboe (= destroying sword, sword of the dove). Let more competent antiquarians decide.

Arimanius (Areimanios; Arīmanius) is a name for an obscure deity found in a few Greek literary texts and five Latin inscriptions. In Greek texts, Areimanios, with variations, seems to refer to the Persian Ahriman, in the context of "Zoroastrianism" as it was understood by the Greeks and Romans. The Latin inscriptions occur in a Mithraic context that suggest a redefined or different deity.

The most extended passage in classical literature on Areimanios is found in the treatise Isis and Osiris (46–47) by Plutarch, who presents him as the dark or evil side in a dualistic opposition with Oromazes (for Ohrmuzd or Ahura Mazda). He is also mentioned in other texts as an evil daimon, "the worst spirit," or even equated with Satan as the adversary. In the Mithraic context, the name seems unlikely to refer to an evil entity.

The name

The most common form of the name in its few occurrences among Greek authors is Ἀρειμανιος (Areimanios), presumably rendering an unattested Old Persian form *ahramanyu, which, however, would have yielded a Middle Persian ahrmen. The name is given as Ἀριμάνης (Arimanēs) by Agathias, and Ἀρειμανής (Areimanēs) by Hesychius, rendering the Middle Persian Ahreman. Variations of the name not explicable by scientific linguistics may be attributed to its similarity to Greek words meaning "warlike" (see Names and epithets of Ares).

In Plutarch

According to Plutarch, Zoroaster named Areimanios as one of the two rivals who were the artificers of good and evil. In terms of sense perception, Oromazes was to be compared with light, and Areimanios to darkness and ignorance; between these was Mithras the Mediator. Areimanios received offerings that pertained to apotropaism and mourning.

In describing a ritual to Areimanios, Plutarch says the god was invoked as Hades ("The Hidden One") and Darkness. (In Greek religion, Hades was the ruler of the dead or shades, and not a god of evil, except in the sense that death might be considered kakon, a bad thing.) The ritual required a plant that Plutarch calls omomi, which was to be pounded in a mortar and mixed with the blood of a sacrificed wolf. The substance was then carried to a place "where the sun never shines," and cast therein. He adds that "water-rats" belong to this god, and therefore proficient rat-killers are fortunate men.

Plutarch then gives a cosmogonical myth:

Oromazes, born from the purest light, and Areimanius, born from darkness, are constantly at war with each other; and Oromazes created six gods, the first of Good Thought, the second of Truth, the third of Order, and, of the rest, one of Wisdom, one of Wealth, and one the Artificer of Pleasure in what is Honourable. But Areimanius created rivals, as it were, equal to these in number. Then Oromazes enlarged himself to thrice his former size, and removed himself as far distant from the Sun as the Sun is distant from the Earth, and adorned the heavens with stars. One star he set there before all others as a guardian and watchman, the Dog-star. Twenty-four other gods he created and placed in an egg. But those created by Areimanius, who were equal in number to the others, pierced through the egg and made their way inside; hence evils are now combined with good. But a destined time shall come when it is decreed that Areimanius, engaged in bringing on pestilence and famine, shall by these be utterly annihilated and shall disappear; and then shall the earth become a level plain, and there shall be one manner of life and one form of government for a blessed people who shall all speak one tongue.

Mary Boyce asserted that the passage shows a "fairly accurate" knowledge of basic Zoroastrianism.

In his Life of Themistocles, Plutarch has the Persian king invoke Areimanios by name, asking the god to cause the king's enemies to behave in such a way as to drive away their own best men. It has been doubted that a Persian king would pray to the god of evil, particularly in public. According to Plutarch, the king then made a sacrifice and got drunk, a virtual motif of how Persian kings act in Plutarch, and thus dubious evidence for actual behavior.

As a Mithraic god

Franz Cumont was the proponent of a now-unfashionable view that Greco-Roman Mithraism had been influenced by some beliefs of ancient Mazdaism, including ethical dualism. Most scholars doubt that Mithraists preserved the doctrine of Persian magi, despite appeals to their authority, but the name Arimanius is difficult to divorce from the Persian tradition of Ahriman. At the same time, the five high-quality dedications to Arimanius found throughout the Roman Empire fail to suggest that he was conceived of as an evil being in a Mithraic context: "the real point," it has been noted, "is surely that we know nothing of any importance about Western Areimanius."

No evidence of a spot for the omomi cult described by Plutarch has been found in a mithraeum, and the association of Mithras and an evil god has been dismissed by some scholars as inherently implausible. The inscription Deo Areimanio ("to the God Areimanius") is found on a few altars to Mithras, without any description that would link him with a particular iconography.

Roman Britain

A mutilated statue at York has a fragmentary dedicatory inscription that has been read as containing the name Arimanius. The figure seems to be entwined with a serpent, and at one time it was conjectured that it represented the lion-headed god of Mithraism or a form of the Mithraic Aion. But since Arimanius can also be a personal name, it is uncertain whether it refers in the inscription to the god represented by the statue, or to the person who made the votive dedication. No other Mithraic objects were uncovered near the statue, and any leonine features are subject to fancy.

aour와 aor는 구별되어야 한다: 따라서 Orion에 대해 다른 어원을 찾아야 한다

As there is no reason for thinking that the word aour could [Page 14] ever be reduced into a short syllable, we must seek some other etymology for the Word Orion with it's first syllable short; and it is easy to see that it means the Mountain Dove.

Hesychius explains Semiramis to mean that; and the Indian goddess (whose form was that of a dove) was Parvati, or belonging to the Mountains; and Pindar saith,

[greek] lr* f soixo$

[greek] O f s  ? v ye HsXsiocticvv

[greek] My rrjkoisv 'fyiwva, vsir6ou.

Was Nimrod the founder of the sect of Magi or worshippers of fire?

The orientals²⁶⁾ generally agree, in what we have already mentioned, that Nimrod was the founder of the sect of Magi or worshippers of fire; and although this be false, as touching the first origin of the Magian Haeresy, it is true that by Him was that Apostacy confirmed and made into the established Church of an Usurped Monarchy; and he was the Champion who maintained it, in his unequal struggle with the Sabian schismatics (종파).

²⁶⁾ Eutych. AnnaL p. 63, 64. Ebn. Amid. p. 29. cit Univ. Hist. vol 1.

Propertius에서 언급된 giant

There is mention in Propertius, of a giant, whose name the commentators tell us does not occur elsewhere, and which signifies the King of Fire,

Te duce vel Jovis anna canam, coeloque minacem

Coeum, et Phlegraeis Oro-Medonta jugis;²⁷⁾

구글 번역

Under your auspices or I will sing weapons of Jupiter, threatening sky

Mate, and I pray in Phlegraean Medonta-pairs;

but they are deceived in supposing that he is not mentioned in any other place, for Theocritus abominates the presumption of that architect, who would attempt to complete the house of Oromedon equal in height to the summit of a mountain; or the bard who would rival Homer in song:

[greek] 'l&ov opevg KOpvfyy

[greek] teXea'ai SOJAOV

[greek] 'Slg Ka Moa*ay ignxes, foti, itati

[greek] XIQV s, krweia,²⁸⁾

²⁷⁾ L. 3. El. 9. v. 48.

²⁸⁾ Id. vii. v. 45. et Schol.

[Page 15]

A most direct allusion to the Tower of Babel; and the scholiast says that Oromedon is the god Pan.

Parentage of Orion에 대한 다른 견해: Orion was not the son of the three gods, but of Jove alone

[Page 15] [S. III.] But the parentage of Orion is described again in other ways, by authorities to which I should be glad to obtain a more direct access. The Genealogia of Boccacio (1313 - 1375) professes to be founded in great measure upon the writings of one Theodontius; but he does not inform us of the title of that author's work, nor where he had met with it, nor of what date it was, only saying, (upon the latter topic)

Theodontio, come penso, huomo non nuovo:

[구글 번역]

Theodontio, eat my own estimate, not a new huomo:

and if subsequent writers have ever discovered any thing concerning this authour, it is unknown to me. However, this writer would have it, that Orion was not the son of the three gods²⁹⁾, but of Jove alone; which is indeed the better opinion, and more in conformity with the various coinciding traditions of the same imposture (사칭).

²⁹⁾ Theod. cit. Bocc. Gen. p. 173. b. Venet. 1627.

Theodontius was the author of a now lost Latin work on mythology. He was extensively quoted in Giovanni Boccaccio's (1313 - 1375) Genealogia Deorum Gentilium, but is otherwise almost unknown. Boccaccio says that he knew Theodontius's work through the Collections of Paul of Perugia, which Paul's wife burnt after his death (Genealogiae XV 6). In telling the legend of Bathyllus, however, Boccaccio complains that Theodontius was illegible except for Bathyllus's birth, from Phorcys and a marine monster (Genealogiae X 7), so he may have seen some of Theodontius's own writings; sources disagree on this. Some authorities think Boccaccio invented him.

Outside Boccaccio, there was a Theodontius, who wrote on the wars of Troy, and is quoted by Servius on Aeneid, I, 28; and the fourteenth century author Domenico Bandini, who made an index for the Genealogiae, calls him "Teodontius Campanus diligens investigator poetici figmenti". Carlo Landi argued in his 1930 monograph Demogorgone that Boccaccio's Theodontius was a Campanian philosopher, from between the 9th and 11th centuries.

Theodontius provided Boccaccio with euhemeristic and naturalistic interpretations of mythology, and philosophic speculations about mythology. He quotes the (also lost) Greek historian Philochorus. Most significantly, he is Boccaccio's source for the idea that all the gods were descended from Demogorgon, which Theodontius himself credited to Pronapides the Athenian.

References

• Giovanni Boccaccio Genealogie Deorum Gentilicum Libri, Vol. X and XI of his Opere, Bari, 1951.
• Boccaccio On Poetry, ed. Charles H. Osgood Princeton University Press, 1929; a translation of the Preface and books XIV and XV of the foregoing. P. 114 (XV, 6) and its notes on pp. 189–90.
• Jean Seznec Survival of the Pagan Gods, tr. Barbara F. Sessions, Pantheon, Bollingen Series XXXVIII, 1953, p. 221-2

Theodontius가 언급한 Demogorgon에 대하여

The same Theodontius treated largely of the gloomy being called Demogorgon, the spirit of the earth, and he maintained, with the full approbation (승인, 찬성) of Boccacio, that he was the³⁰⁾ father and origin of all the gentile gods; but, in so doing, he makes no mention of Orion.

³⁰⁾ Idem ibid. p. 5.b.

Hesselius, however, who wrote a learned commentary upon the fragments of Ennius, informs us that Orion was son of Demogorgon, where, speaking of Crete, he saith,

in ea Cres³¹⁾, Orionis filius, Demogorgonis nepos, regnasse fertur, eamque de suo nomine Cretam appellavisse.

[구글 번역]

in it, the rational, Orion the son of, grandson of Demogorgonis, reign is carried it out of in his own name appellavisse Crete.

³¹⁾ Hess, in Enn. p. 324.

Nimrod는 the first origin of that postdiluvian paganism called the reign of Jupiter

I find it stated elsewhere that Cres was the eldest son³²⁾ of Nimrod; but where that is to be read, about Orion and Demogorgon, I have not discovered.

³²⁾ Goth. Viterb. Pantheon, part 3. p. 88.

But it is not unimportant, in as much as Demogorgon means the Devil, and the whole story tends to connect Nimrod with the first origin of that postdiluvian paganism called the reign [Page 16] of Jupiter, and also with the last endeavours which that corrupt system made to maintain itself, by entering the Christian camp under false colours.

Nimrod는 the daemon이다

For, we may find in Prudentius, that the haeretic Marcion of Pontus taught the worship of an evil spirit called Charon, Lord of the sublunary (달 영향하의) world, and that his form and symbol was the gorgon or anguiferum caput (= SNAKE-BEARING head),

Hirsutos juba densa humeros errantibus hydris

Obtegit, et virides adlambunt ora cerastae;

[구글 번역]

Hairy plume of thick shoulders wandering Hydra

Covering up, and the green snakes adlambunt coast;

and then he adds these remarkable words,

Hic ille est venator atrox, qui caede frequenti³³⁾

Incautas animas non icessat plectere Nebroth.

[구글 번역]

This is a fierce hunter, who crowded the murder

unguarded souls not icessat punish Nimrod.

Therefore we must take it that Nimrod was the daemon, whose gorgon terrours these Asiatic infidels (신앙심 없는 자) even then adored.

³³⁾ Prudent. Hamart. 142. 502.

The birth of Orion from the earth에 대하여

The birth of Orion from the earth is a story closely connected with the black art of Geomancy, and the land in which he was nursed was therefore called Hellopia, a voice from hell³⁴⁾.

Tityus, whose story is the very same, was the son of Jove, who impregnated Elara, the daughter of Orchomenus, and buried her in the earth while pregnant, but in due time the Earth³⁵⁾ rendered up the sacred embryo, and Tityus was called her son, [greek] Laines eroxudeos yios.

³⁴⁾ Strabo, L. x. p. 649. Oxon.

³⁵⁾ Apollod. 1. 1. p. 21.

"Geomancer" redirects here. For other uses, see Geomancer (disambiguation).

This page is about the African and European divination technique.For the Chinese art of aesthetics, see Feng shui.

Geomancy tool

Geomancy (Greek: γεωμαντεία, "earth divination") is a method of divination that interprets markings on the ground or the patterns formed by tossed handfuls of soil, rocks, or sand. The most prevalent form of divinatory geomancy involves interpreting a series of 16 figures formed by a randomized process that involves recursion followed by analyzing them, often augmented with astrological interpretations.

Once practiced by people from all social classes, it was one of the most popular forms of divination throughout Africa and Europe in the Middle Ages and the Renaissance. Books and treatises on geomancy were published up until the 17th century when most occult traditions fell out of popularity. Geomancy has recently seen a new interest through the works of John Michael Greer and other practitioners, with more mainstream occult circles practicing and teaching geomancy.

In Renaissance magic, geomancy was classified as one of the seven "forbidden arts", along with necromancy, hydromancy, aeromancy, pyromancy, chiromancy (palmistry), and spatulamancy (scapulimancy).

Tityus may refer to:

• A giant from Greek mythology (see Tityos)
• A genus of Scorpiones (see Tityus (genus))

Tityos

Tityos (Τιτυός) was a giant from Greek mythology.

Story

Tityos was the son of Elara; his father was Zeus. Zeus hid Elara from his wife, Hera, by placing her deep beneath the earth. Tityos grew so large that he split his mother's womb, and was carried to term by Gaia, the Earth. Once grown, Tityos attempted to rape Leto at the behest of Hera and was slain by Artemis and Apollo. As punishment, he was stretched out in Tartarus and tortured by two vultures who fed on his liver, which grew back every night. This punishment is comparable to that of the Titan Prometheus.

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

Jane Ellen Harrison noted that, "To the orthodox worshipper of the Olympians he was the vilest of criminals; as such Homer knew him":

I saw Tityus too,

son of the mighty Goddess Earth—sprawling there

on the ground, spread over nine acres—two vultures

hunched on either side of him, digging into his liver,

beaking deep in the blood-sac, and he with his frantic hands

could never beat them off, for he had once dragged off

the famous consort of Zeus in all her glory,

Leto, threading her way toward Pytho's ridge

over the lovely dancing-rings of Panopeus".

In the early first century, when the geographer Strabo visited Panopeus (ix.3.423), he was reminded by the local people that it was the abode of Tityos and recalled the fact that the Phaeacians had carried Rhadamanthys in their boats to visit Tityos, according to Homer. There on Euboea at the time of Strabo they were still showing a "cave called Elarion from Elara who was mother to Tityos, and a hero-shrine of Tityos, and some kind of honours are mentioned which are paid him." It is clear that the local hero-cult had been superseded by the cult of the Olympian gods, an Olympian father provided, and the hero demonized. A comparable giant chthonic pre-Olympian of a Titan-like order is Orion.

The poet Lucretius restyles the figure of Tityos in book iv of De rerum natura, a demythologized Tityos who is not in the underworld, eternally punished, but here and now, "the prototypical anguished lover", plagued by winged creatures that are not vultures, as E.J. Kenney argues but cupids. Virgil responds to Lucretius with a retrospective simile of Tityos in the Aeneid (6.595ff), which compares his torment of desire with the unrest of Dido, whose flame of love is eating her marrow.

Popular Culture

• Tityos is referenced in Dante Alighieri's Inferno. He is mentioned to be among the biblical and mythological giants that are frozen onto the rings outside of Hell's Circle of Treachery. Dante and Virgil threatened to go to Tityos and Typhon if Antaeus doesn't lower them into the Circle of Treachery.
• In Marvel Comics, Tityos is shown in Thor Annual #19 as an inmate of Tartarus where two vultures peck out his liver.

Notes

• Harrison, Jane Ellen, Prolegomena to the Study of Greek Religion (1903) 1922, p. 336f.
• Smith, William; Dictionary of Greek and Roman Biography and Mythology, London (1873). "Ti'tyus"

External links

• Tityos engraved by N. Beatrizet from the De Verda collection

Putative father of Orion: Hyrieus

The putative (추정상의) father of Orion, in whose house he was miraculously engendered, is commonly called Hyrieus, a name derived from the Greek verb for raining, and not unsuitable to the tale of the Byrsa; but the same old man is otherwise denominated [greek] Orieus³⁶⁾, which is a title of fire. He is also³⁷⁾ OEneus king of Boeotia, in the scholiast of Homer published by Creuser, in the first volume of his Meletemata.

³⁶⁾ Nonni Narrat. Myth; p. 69. ed. Creuser. Phavorin. cit. ib.

³⁷⁾ Schol. Od. v. 121. p. 51. Creuser.

Orion에 대한 Homer의 진술에 대하여

It should be understood that the name of Orion, as applicable to Nimrod, was not known to or at least not acknowledged by Homer. With him, it was a star of great importance, and no doubt sacred to some hero of older times. But it was a star represented on the shield of the person called Achilles (아킬레우스: 펠레우스와 테티스의 아들, 트로이 전쟁의 그리스 영웅), in Nimrod's life time; and was probably dedicated to the first or third of the three sons of Lamech; or else to Enoch,

We shall hereafter (이후 내용에서) have occasion to speak of (~에 대해 말할 기회를 만나다) Homer and the subjects upon which he has written; and it will then appear, that the action of his Iliad is a circumstance, which occurred before the death of Nimrod.

[I. C] [PDF Page 34]

For other uses, see Shield of Achilles (disambiguation).

The shield's design as interpreted by Angelo Monticelli, from Le Costume Ancien ou Moderne, ca. 1820.

The Shield of Achilles is the shield that Achilles uses in his fight with Hector, famously described in a passage in Book 18, lines 478–608 of Homer's Iliad.

In the poem, Achilles has lost his armour after lending it to his companion Patroclus. Patroclus has been killed in battle by Hector and his weapons taken as spoils. Achilles' mother Thetis asks the god Hephaestus to provide replacement armor for her son.

The passage describing the shield is an early example of ecphrasis (a literary description of a work of visual art) and influenced many later poems, including the Shield of Heracles once attributed to Hesiod. Virgil's description of the shield of Aeneas in Book Eight of the Aeneid is clearly modelled on Homer. The poem The Shield of Achilles (1952) by W. H. Auden reimagines Homer's description in 20th century terms.

Description

The Shield of Achilles, from a 1832, illustration.

Homer gives a detailed description of the imagery which decorates the new shield. Starting from the shield's center and moving outward, circle layer by circle layer, the shield is laid out as follows:

1. The Earth, sky and sea, the sun, the moon and the constellations (484–89)
2. "Two beautiful cities full of people": in one a wedding and a law case are taking place (490–508); the other city is besieged by one feuding army and the shield shows an ambush and a battle (509–40).
3. A field being ploughed for the third time (541–49).
4. A king's estate where the harvest is being reaped (550–60).
5. A vineyard with grape pickers (561–72).
6. A "herd of straight-horned cattle"; the lead bull has been attacked by a pair of savage lions which the herdsmen and their dogs are trying to beat off (573–86).
7. A picture of a sheep farm (587–89).
8. A dancing-floor where young men and women are dancing (590–606).
9. The great stream of Ocean (607–609).

Interpretation

The Shield of Achilles can be read in a variety of different ways. One interpretation is that the shield is simply a physical encapsulation of the entire world. The shield’s layers are a series of contrasts – i.e. war and peace, work and festival, although the presence of a murder in the city at peace suggests that man is never fully free of conflict. Wolfgang Schadewaldt, a German writer, argues that these intersecting antitheses show the basic forms of a civilized, essentially orderly life. This contrast is also seen as a way of making “us…see [war] in relation to peace." The shield’s description falls between the fight over Patroclus’ body and Achilles’ reentry into battle, the latter being the impetus to one of the poem’s bloodiest parts. Consequently, the shield could be read as a “calm before an impending doom,” used to emphasize the brutality of violence during the Trojan War. It could also be read as a reminder to the reader of what will be lost once Troy ultimately falls.

External links

Iliad 18.490–508 [2]

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