The Birth of Zeus and the Other Olympians, the Children of Kronos and Rhea
And Rhea, mating with Kronos, bore him glorious children:
Hestia, Demeter, and Hera, who walks on sandals of gold;
[455]powerful Hades, who dwells in a mansion under the earth and
has a pitiless heart; the roaring Shaker of Earth; and
Zeus of the Counsels, who is the Father of Gods and of Men
and at the sound of whose thundering a trembling seizes the broad earth.
Great Kronos swallowed each of these children as each of them came
[460]out of the holy womb of their mother and fell at her knees,
this his set purpose, that no other lordly descendant of Ouranos
should possess the honor of kingship among the immortals.
For he had learned of the future from Gaia and star-studded Ouranos,
how he was destined to meet with defeat at the hands of his son;
[465]this was to be in spite of his strength, for great Zeus would plan it.
Therefore no blind man's lookout was his, but he being watchful
swallowed his children, and Rhea was seized with a grief unforgettable.
But when she was finally about to give birth to Zeus,
the Father of Gods and of Men, then she begged her mother and father,
that they should tell her how she might secretly bear her dear baby,
and how her father's Erinys might be an avenger against
great Kronos, the clever deviser, in payment for swallowing her children.
They then heeded their daughter's request and did as she asked them,
[475]telling her all that was destined to be, revealing the future,
what was to happen to Kronos the king and her stout-hearted son.
And they sent her to Lyktos, off in fertile-soiled Krete,
when she was going to bear him, her youngest, the last of her children,
Zeus, great Zeus. There in the broad isle of Krete huge Gaia
[480]received him from her in order to nurse him and rear him to manhood.
Bringing him there she came in the covering darkness of swift night
first to Lyktos, and taking him into her hands she put him
into a cave under the holy earth high up
on Mount Aigaion, where is abundant thickly grown forest.
[485]And she swaddled a great stone and put it into the hands of
Ouranos's son, the great lord, king of the earlier gods,
who, having taken it from her, sent it down into his stomach,
hardhearted wretch, nor did he foresee what was going to happen,
that his son, replaced by the stone, unconquered and carefree,
[490]still surviving, would prove himself victor by force of his hands and
drive him out of his honor and rule as king of the gods.
Then the strength and the glorious power of the limbs of this king
rapidly grew and, the circling year having come to completion,
great Kronos, the clever deviser, being the dupe of Gaia's
[495]very superior advice, sent up his children again,
for he was brought to defeat by the trickery and force of his son.
First he was forced to spew up the stone - he had swallowed it last - and
this was established and fixed by Zeus in the wide-wayed earth at
holy Pytho down in the hollow beneath Mount Parnassos,
[500]there to remain as a sign, a marvel for mortal men.
Rhea, sleeping with Kronos, gave birth to glorious children: Hestia, Demeter, and Hera, who has golden sandals. Hades, who is powerful and lives in a mansion under the earth with a pitiless heart, Poseidon, who shakes the earth, and Zeus, the father of gods and men, who makes the earth tremble with his thundering.
Great Kronos swallowed each of his children as they came out of the womb of their mother and fell at her knees. He did this because he had learned from Gaia and Ouranos that his youngest son would overthrow him, and he wanted to prevent it. This was supposed to happen despite Kronos' great strength, for Zeus would plan it.
Kronos knew what was coming, so he swallowed his children, causing Rhea a deep and lasting grief. But, when she was about to give birth to Zeus, Rhea begged her mother and father to tell her how to secretly have her baby, and how her father's Furies might avenge themselves on Kronos, for swallowing her children.
Gaia and Ouranos did as their daughter asked them, and told her all that was destined, revealing the future, and telling what was to happen to Kronos and her son. They sent her to Lyktos, off in Crete, to give birth to Zeus, her last child. There on Crete, Gaia received him from Rhea in order to nurse him and rear him to manhood. Bringing him there, Rhea came at night first to Lyktos, and then, taking him in her arms, she put him in a cave under the holy earth, high up on mount Aigaion, in the thick forest. Then, she swaddled a great stone, and put it in the arms of Ouranos' son, Kronos, who, having taken it from her, sent it down into his stomach, the hardhearted wretch. He didn't know what was to happen, that his son, replaced by the stone, still living, would depose his father and become king of the gods.
Zeus rapidly grew, becoming stronger and glorious, and, the circling year having come to completion, great Kronos, clever deviser but dupe of Gaia's advice, sent up his children again, for he was defeated by the trickery and force of his son.
First, he was forced to spew up the stone - he had swallowed it last - and this was placed by Zeus in the wide earth at holy Pytho, down in the hollow beneath Mount Parnassus, as a sign and marvel for mortals.
Frazer's Comment ::
Kronos and Rhea produce a triad of females and a triad of males. The first female, Hestia, the goddess of the hearth, is a vague figure about whom there is very little mythology. Demeter, the second female, is the goddess of the grain; she is married to Zeus, by whom she produces Persephone (912ff.). The third female, Hera, becomes the last wife of Zeus, by whom she produces Hebe, Ares, and Eileithyia (921ff.).
The first male is Hades, the king of the Underworld; his name is often used to stand for the Underworld itself. The second male, Poseidon, is the god of the sea and the waters under the earth; he is called the Shaker of Earth because he sometimes causes earthquakes. Zeus, who is the greatest of the gods, surpassing all others in wisdom and power, holds the last and most important position. His power is made manifest by his thunderbolts, which he obtains from the Kyklopes [cyclops] in the next section. With the birth of Zeus, Theog. reaches the goal toward which the preceding sections have been pointing. From now on he will dominate the stage as he defeats all his enemies and consolidates his government in the final events of the Succession Myth.
The story of the birth of the gods has several parallels with that of the birth of the Titans. Kronos and Ouranos both try to supress their children and so cause their wives great pain, but finally their youngest sons take vengeance upon them and drive them from power. The two stories are closely connected by the theme of vengeance. We remember that the Erinyes (furies), who are spirits of vengeance, spring up from the blood of Ouranos's castration.
Greek civilization was greatly influenced by earlier Minoan civilization on Krete (Crete), and the Greek Zeus was identified with a Minoan god of vegetation who was thought of as dying and being born again every year. Thus Krete became the birthplace of Zeus. Some Greeks also spoke of a tomb of Zeus on Krete, but most found this impossible to believe, for Zeus was immortal. Plutarch (Moralia 153F) tells how, at the funeral games of Amphidamas, Homer challenged Hesiod with the following words:
Muse, tell me such things as never have happened before and never will happen in future.
To which Hesiod answered:
But when horses with clattering hoofs run their course around Zeus's tomb and shatter their chariots striving for victory.
It was for this answer, Plutarch says, that Hesiod was awarded the prize of the tripod-cauldron. Although this story is probably apocryphal, it is a good illustration of the fact that most Greeks, and certainly Hesiod, believed in the immortality of Zeus. There never had been and never would be a tomb of Zeus on Krete or anywhere else. There never would be a funeral games, such as the race with horse and chariot, held in his honor.
When Zeus has forced Kronos to spew up the stone along with his brothers and sisters, he sets it up at Pytho (an ancient name for Delphi) to be a memorial of his victory. It was a common practice for victors, whether in war or at the Panhellenic games, to set up tokens of their victory at Delphi for all the world to see.
heyheyhey, a short one!
Sunday, September 26, 2010
Friday, September 3, 2010
Beneficient Titanic Powers
The children of Okeanos and Tethys
Tethys bore to Okeanos the rivers that swirl in their courses:
Nile and Alpheios and deep Eridanos swirling with eddies,
Strymon, Maiander, and Ister flowing with beautiful waters,
[340]Phasis and Rhesos, Acheloos the silvery swirler,
Nessos and Rhodios, salt-rich Haliakmon, and the Heptaporos,
then the Granikos and the Aisepos, divine Simois,
and the Peneios and Hermos, the beautifully flowing Kaikos,
and the mighty Sangarios, Ladon and the Parthenios,
[345]and the Euenos and the Ladeskos and godlike Skamander.
and she bore daughters, a race that is holy, who over the earth,
helped by lordly Apollo and by the rivers, act as
nurses to men, for Zeus has granted this office to them:
Peitho, a nymph of persuasion, Admete, Ianthe, Elektra,
[350]Doris, Prymno who dwells in the foothills, godlike Ourania,
Hippo and Klymene, rosy Rhodeia, lovely Kallirhoe,
Zeuxo, Klytie, knowing Idyia, nimble Pasithoe,
splashing Plexaura and bright Galaxaura and lovely Dione,
Melobosis, swift Thoe, shapely Polydora,
[355]and Kerkeis, a beautiful girl, and the soft-eyed Pluto,
and Perseis, Ianeira, Akaste, and Xanthe,
lovely, rock-haunting Petraia, steady Menestho, Europa,
Metis the wise one, lawful Eurynome, bright-robed Telesto,
and the golden Chryseia and Asia and charming Kalypso,
[360]and Eudora and Tyche, Amphirho, Okyrhoe, and finally
Styx, the water of hate, the most revered of them all.
These are the most illustrious daughters of all those produced by
Okeanos and Tethys, but there are many others besides them,
for there are three thousand daughters of Okeanos, trim-ankled girls,
[365]scattered abroad on the earth and dwelling in the depths of the water,
everywhere showing their power, glorious children divine.
No less numerous than these are those others, the rivers that roar,
who are the sons whom her majesty Tethys produced with Okeanos.
Hard would it be for one mortal to tell all the names of these sons,
[370]but everyone everywhere knows the river he happens to live by.
Okeanos, with Tethys, fathered the rivers that swirl: The Nile, The Alpeios, and The deep Eridanos, which has many eddies, The Strymon, The Maiander, and The Ister, which has beautiful waters, The Phasis and Rhesos, The silvery swirling Acheloos, The Nessos and Rhodios, the salt rich Haliakmon, and The Heptaporos. Then The Granikos and The Aisepos, The divine Simois, and The Peneios and The Hermos, The beautiful Kaikos, The Mighty Sangarios, The Ladon and The Parthenois, and The Euenos and The Ladeskos and The Godlike Skamander.
Tethys also had daughters, a holy race, who, over the Earth, and helped by Apollo and the Rivers, act as nurses to men, for Zeus has granted this power to them ::
Peitho - a nymph of persuasion, Admete, Ianthe, Elektra, Doris, Drymno (who dwells in the foothills), godlike Ourania, Hippo and Klymene, rosy Rhodeia, lovely Kallirhoe, Zeuxo, Klytie, knowing Idyia, nimble Pasithoe, splashing Plexaura and bright Galaxaura and lovely Dione, Melobosis, swift Thoe, shapely Polydora, and Kerkeis (a beautiful girl), soft-eyed Pluto, Perseis, Ianeira, Akaste, and Xanthe, lovely and rock-hunting Petraia, steady Menestho, Europa, Metis the wise, lawful Eurynome, bright-robed Telesto, and the golden Chryseia and Asia and charming Kalypso, and Eudora and Tyche Amphirho, Okyrhoe, and finally Styx, the water of hate, the most revered of them all.
These are the illustrious daughters of all of those produced by Okeanos and Tethys, but there are many others besides them, for there are 3,000 daughters of Okeanos, beautiful girls all, scattered abroad across the earth and dwelling in the depths of the water, everywhere showing their powers, glorious divine children. No less numerous than these are those others, the rivers that roar, who are the sons whom her majesty Tethys had with Okeanos. Hard would it be for 1 mortal to tell all the names of these sons, but, everyone everywhere knows the river he happens to live by.
river locations are soon to be a page in the sidebar. there's too many of them to put here.
Frazer's Comment ::
Okeanos and Tethys have as their sons the rivers and as their daughters the springs. Hesiod gives us the names of only 25 rivers, beginning with the Nile, the great river of Egypt, and ending with the Skamander, the famous river of Troy. Most of these rivers can be located in the east, in Greece or Asia Minor or along the coast of the Black Sea. The Hermos and the Kaikos, for instance, are near Kyme, in Asia Minor, the town from which Hesiod's father originally came; and the Ister can be identified with the Danube. Only the Eridanos, perhaps to be identified with the Po, perhaps with the Rhone, belongs in the west.
The catalog of springs begins with a sentence on the function of springs (and also of rivers) in the government of Zeus: they (along with Apollo and the rivers) are nurses of men. Perhaps Hesiod connected Tethys, their mother's name, with tithene, "nurse". Two or more divinities often work together in the performance of a single service. Just as Apollo helps the Muses to inspire poets (94ff., so he helps the rivers and springs to rear the young. Rivers and springs are easy to imagine as life-giving nurses, for they flow through the land bringing nourishment to fields, flocks, and men.
Hesiod lists 41 springs, the last one being Styx, the most important of all. Later in Theog., Styx and her children are the first to side with Zeus against the Titans (383ff.), and we are told how her water is used in the oath of the gods (790ff.). Many of the springs have names that show them to be suitable nurses, such as Peitho, "The Persuader"; Doris, "The Giver"; Polydora, "Giver of Many Things"; Eudora, "Giver of Good Things"; Idyia, "The Knowing One"; Metis, "The Wise One"; and Tyche, "Fortune". Closely connected with these are Melobosis, "The Persuader"; Doris, "The Giver"; Polydora, "Giver of Many Things"; Eudora, "Giver of Good Things"; Idyia, "The Knowing One"; Metis, "The Wise One"; and Tyche, "Fortune". Closely connected with these are Melobosis, "Flock Tender"; and Pluto "Wealth Bringer". Others have names that show them to be beautiful girls or swift and bright spirits of the water. We should note that the names Europa and Asia are not connected in Hesiod with continents, and that Kalypso, "The Concealer", perhaps so called because she flows for part of her course under the earth, is not the famous nymph of the Odyssey. Okyrhoe, "She Who Flows Swiftly", is the next to the last to be listed, and her name apparantly echoes that of her father, Okeanos, in the same way as Nemertes, the last to be named of the Nereids, does Nereus.
Okeanids make excellent wives. As we have already seen, Foris is married to Nereus (241), Elektra to Thaumas (266), and Kallirhoe to Chrysaor (288). Later we shall find that Metis and Eurynome are married to Zeus (886 + 907), and that Perseis is married to Helios (957) and Idyia to Aietes (960).
The children of Hyperion and Theia
Theia gave birth to mighty Helios and beaming Selene and
Eos the bright one, who shines for every mortal on earth
and for the immortal gods who dwell in broad heaven above;
these were her children when she had yielded in love to Hyperion.
Theia gave birth to mighty Helios (the sun), beaming Selene (the moon), and Eos (the dawn) the bright one, who shines for everyone on earth and for the immortal gods who dwell in broad heaven above; these were Theia's children when she had slept with Hyperion.
Frazer's Comment ::
Helios (sun), Selene (moon), and Eos (dawn) are a natural threesome. as we have already seen in the case of the Kyklopes [cyclopes], the Hundred-Handers, and the children of Thaumas and Elektra, Hesiod likes triads. As an early riser, he seems to have felt a special reverence for Dawn, whom he praises in W.D. 578ff. for starting the farmer on his work.
The descendants of Krios and Eurybia. Styx and her children.
[375]And Eurybia, a goddess divine, when she had mingled with
Krios in love, bore him mighty Astraios, Pallas, and
Perses, who is a power surpassing all others in wisdom.
And Eos bore to Astraios the winds who are mighty in spirit,
sky-clearing Zephyros, swiftly moving Boreas, and Notos;
[380]these she, a goddess, produced, having lain in love with a god.
Then, after these, the Early Born bore the star named Eosphoros
and the sparkling stars with which high heaven is crowned.
And Styx, the daughter of Okeanos, mingling with Pallas, produced
Zelos and beautiful-ankled Nike at home in her palace;
[385]and she gave birth to Kratos and Bia, glorious children.
Theirs is no house which is far off from Zeus, nor have they a seat nor
make they a journey inless they are following this god as their leader,
but they are always seated beside loud-thundering Zeus.
So Styx arranged it, the unfailing daughter of Okeanos,
[390]when the Olympian One, Zeus, the Lord of the Lightening, having
summoned all the immortal gods to lofty Olympos,
promised not to deprive of his power any god who would give him
aid in the war with the Titans, but that each one would retain
whatever earlier honor he had among the immortals;
[395]as for those who were lacking in honor and power under Kronos,
these would then enter on honor and power, as would be right.
Then the unfailing Styx, following her father's advice, was
first to come to Olympos, bringing her children along.
So she was granted by Zeus honor and gifts in abundance,
[400]for he established her water for use in the gods' mighty oath and
made her children to be dwellers forever with him.
Thus in like manner for all he exactly brought to fulfillment
what he had promised, and his is the great power, his is the kingship.
Eurybia made love with Krios, and gave birth to mighty Astraios, Pallas, and Perses, who is a power surpassing all others in wisdom. Then Eos (dawn) bore to Astraios the winds who are mighty in spirit: sky-clearing Zephyros, swiftly moving Boreas, and Notos. Then, the Early Born (dawn, again) gave birth to the star called Eosphoros and the rest of the stars in the night sky.
Styx, sleeping with Pallas, gave birth to Zelos and pretty Nike at home in her palace; and she gave birth to Kratos and Bia, glorious children.
Their house is close to Zeus, and they don't sit or make a journey unless they are following him as their leader, for they're always seated beside Zeus. Styx arranged this for them when the Olympian One, Zeus, the Lord of Lightening, having summoned all the immortal gods to lofty Olympus, promised not to deprive of his power any god who gave him aid in the war against the Titans. Each would retain whatever earlier honor they had among the immortals; those who were lacking in honor and power under Kronos would be given both, as it would be right.
Styx, following her father's advice, was the first to come to Olympus, bringing her children with her. So she was granted by Zeus honor and gifts in abundance, for he established her water for use in the gods' mighty oath and allowed her children to live with him on Olympus forever. Thus in this way for all he brought to fulfillment what he had promised, and thus his is the great power, his the kingship.
Frazer's Comment ::
Eurybia and Krios produce the triad of Astraios, Pallas, and Perses. Perses, who is praised for his wisdom, becomes (in the next section) the father of the great goddess Hekate. Perhaps Hesiod's brother was named after him in the hope - proved false in the event - that he would turn out to be wise.
Eos (dawn), who is called the Early Born, and Astraios ("The Starry One") produce the triad of winds and also the stars. Among the stars Eosphoros, the dawn or morning star, the brightest of them all, receives special mention. Hesiod was probably unaware that the morning and evening stars are the same planet (Venus). Perhaps the three winds are related to Eos and Eosphoros because they start blowing at dawn. The north wind Boreas is associated with winter, the west wind Zephyros with summer, and the south wind Notos with Autumn; compare W.D. 506ff., 594, and 675. In Theog. 870 these winds are distinguished from the wild winds that arise from the defeated Typhoeus.
The children of Styx by Pallas are Zelos (The spirit of Zeal in the Vindication of one's rights), Nike (Victory), Kratos (Sovereignty), and Bia (power). Perhaps the name of their father, Pallas, can be connected with the verb Pallo, "brandish", in the sense of brandishing a spear, which would suit their warlike character. We are told, in a narrative that refers to the beginning of the war with the Titans (a part of the succession Myth), how they became the constant companions of Zeus. Their attendance upon him reminds us of the description of God in Psalm 96:6 : "Majesty and splendor attend him, might and beauty are in his sanctuary."
The gods swear by the water of Styx, whose name, being connected with the verb "hate", shows that she is hateful to them. This oath is a reflection of oaths among men, for men were accustomed to swear by the water of springs, whose subterranean depths were thought to house divinities capable of punishing perjury. In Theog. 780ff. we are given a description of the oath by Styx and of the punishment that false-swearing gods are forced to endure.
The descendants of Koios and Phoibe. The Great Goddess Hekate.
Then bright Phoibe came to Koios's much-desired bed
[405]and conceiving, a goddess laying in love with a god,
bore him black-robed Leto, who is gentle forever,
being kindly disposed both to immortals and mortals,
one who was gentle from the beginning, the kindest Olympian.
And she gave birth to Asteria of good name, who was by Perses
[410]led to his great house that she might be acclaimed as his dear wife.
And she, Asteria, conceiving bore Hekate, who more than all others was
honored by Zeus, son of Kronos: he gave her glorious rights,
so that she shares in the powers of the earth and the exhaustless sea;
and she also shares in the honors of star-studded heaven;
[415]and she is held especially in honor among the immortals.
Such are her powers, for now when any man living on earth,
making beautiful sacrifice, prays with ritual due, he
calls upon Hekate; and great is the honor he very easily
gains if only this goddess propitiously answers his prayer and
[420]grants him a blessed existence, for she possesses such power.
She has a share in the power of every immortal who,
being descended from Gaia and Ouranos, came into honor.
Nor did Zeus, son of Kronos, constrain her nor take away any
right which was hers among the earlier gods, the Titans,
[425]but she has just what she got when the first division was made.
Nor in view of the fact that she was an only child
did she obtain less honor on earth or in heaven or sea,
but much more than before, for Zeus has granted her honor.
She is abundantly present to bless whomever she wills to.
[430]He whom she wills to be eminent saand out in the people's assembly;
and when they've put on their armor and gone into man-slaying war,
there is this goddess at hand for men on whom she is willing
graciously to bestow victory, granting superior power;
and in decisions of justice she sits by the honorable kings.
[435]Good is she too whenever the athletes compete in the games,
where for whomever this goddess is present, granting him aid,
he, by his force and strength being victor, easily, joyfully
wins the beautiful prize and gives delight to his parents;
and she is good to stand by the charioteer whom she wills to.
[440]And for those who are working the boisterous, dark-blue sea and
call upon Hekate and the loud-roaring Shaker of Earth,
easily does she, a glorious goddess, grant them a large catch or
easily take one away that seemed likely, should she so will to.
And she is good in the stables with Hermes to bring the stock increase:
[445]herds of cattle, flocks of goats that spread out to feed, and
flocks of sheep with their deep wooly fleeces, should she so will it,
grow from a few to be many of fall off from many to few.
So in spite of her being the only child of her mother,
honor and power are vouchsafed to her among all the immortals.
[450]And Zeus made her a nurse of the young, who having her aid were
able to see the light which the far-seeing dawn emits.
So from the first she was nurse of the young, and these were her honors.
Then bright Phoebe slept with Koios, whom she loved, and bore him black-robed Leto, who is the kindest Olympian. And Phoebe, who married Perses, gave birth to Asteria. Asteria bore Hekate, who more than all others was honored by Zeus, son of Kronos: he gave her glorious rights, so that she shares in the powers of the Earth, the Sea, and in the honors of the heavens.
Hekate is especially honored by the immortals, such are her powers. For now, when any man living on Earth, making sacrifice, prays with ritual due, he calls upon Hekate; and great is the honor he gains if this goddess answers his prayer, and grants him a blesséd existance, for she possesses such power.
Hekate shares the power of every immortal who, being descended from Gaia and Ouranos, came into honor. Zeus didn't limit her or take away any power or right which was hers among the Titans, but she has what she was given when the first division of power was made.
The fact that she was an only child doesn't matter on earth, in heaven, or in the sea. She is abundantly present to bless whomever she pleases. He whom she chooses to bless stands out in assembly; when they go to war, this goddess is at hand for the men she is willing to grant victory, granting superior power; in decisions of justice, she sits beside the honorable kings.
She's good to athletes when they come together to play the Games, because for whomever this goddess favours, granting him aid, he, by his force and strength being victor, easily and happily wins the beautiful prize and gives delight to his parents. Hekate is also good to the charioteer she chooses.
For sailors on the rowdy sea who call on Hekate and Poseidon, easily does she, a glorious goddess, grant them a large catch, or take one away that seemed likely, should she wish to. She, with Hermes, in the stables works to increase the stock: herds of cattle, flocks of goats and sheep, should she will it, grow from just a few to many, or fall from many to only a few.
So, in spite of her being the only child of her mother Asteria, honor and power are granted to her among all the gods. Zeus made her a nurse of the young, who having her aid, are able to make it through their most dangerous first night of life and see the light of Dawn. So from the first, she was nurse of the young, and these were her honors.
Frazer's Comment ::
Phoibe and Koios produce two daughters, Leto and Asteria, Leto is later described as the mother of Apollo and Artemis (918-20), but here she is praised entirely on her own account as the gentlest and kindest of all divinities. Asteria, "The Starry One", an appropriate daughter for Phoibe, "The Bright One", is the mother by Perses of the great goddess Hekate. Hesiod apparently thinks of Hekate as inheriting the brightness of her mother and the wisdom of her father (377). He rejects the idea of her as a goddess connected mainly with the Underworld and worshipped especially by witches.
Hekate is described as sharing in the powers of all the other gods and goddesses, whether of heaven, earth, or sea. We are reminded of the fact that two or more divinities often share in the performance of the same activity. Zeus, after the defeat of the Titans, confirms her in all her earlier rights - a theme we saw in the passage on Styx and her children - and even adds to these. We are twice told that she is an only child. This shows her uniqueness, but it also seems to mean that since she has no brothers she must depend on Zeus to protect her interests. Thus Hesiod is able to praise her as a universal divinity while at the same time maintaining the preeminence of Zeus.
How can we explain Hesiod's glorification of Hekate? She was probably never so important in actual cult as he would have us believe. Perhaps his family was especially devoted to her as a tradition derived from Asia Minor, where her cult seems to have originated. I like the suggestion, for which Marg argues, that Hesiod connects her name with the participle Hekon, "being willing", and the preposition Hekati, "by the will of", which is used with the names of gods (see also P. Walcot, "Hesiod's Hymns to the Muses, Aphrodite, Styx and Hecate", Symbolae Osloenses 34 [1958], 11). Hekate thus represents the divine will upon which every worshipper must be admitted, however, that the words hekon and hekati do not appear in our text. But Hesiod repeatedly uses the verb ethelo, "will", in such phrases as "whomever she wills to" and "should she so will to". The emphasis on her will is also seen in statements that describe her as being able to do either of two exactly opposite things. She can grant fishermen either a good catch or no catch at all, and can cause the herds and flocks either to increase or decrease; compare W.D. 2ff. on the will of Zeus.
Hesiod's praise of Hekate reminds us of the hymn to the Muses at the beginning of Theog. and of the passage on the birth of Aphrodite. This is especially true of the description of her various functions, a feature typical of hymns. We are finally told, at the end of the list of her functions, that she is a nurse of the young. Thus not even the 3000 rivers and 3000 springs, who are also nurses of the young, are more universal than she is.
wow, that one was long! you'd think that those gods and goddesses could keep it in their pants, ne? :P
Sunday, August 1, 2010
The Descendants of Pontos
His Children: Nereus, Thaumas, Phorkys, Keto, and Eurybia
Pontos begot as his oldest child unlying and truthful
Nereus, which is the name by which the Old Man is called
[235]because he's nemertes, "unerring", and gentle, and isn't forgetful of
righteousness, but is a knower of just and gentle proposals.
And there are others whom Pontos begot by mingling with Gaia:
mighty Thaumas, lordly Phorkys, lovely-cheeked Keto,
and Eurybia, who has an adamant heart in her breast.
Pontos fathered as his oldest child Nereus, who never lies and is always truthful, which is what the Old Man is called, because he's 'nemertes', he's unerring and gentle, and doesn't forget righteousness, but he knows about just and gentle proposals.
And Pontos fathered other children, by sleeping with Gaia: Thaumas the mighty, Phorkys the lordly, beautiful Keto, and cold-hearted Eurybia.
Frazer's Comment ::
Gaia, who is the mother of Pontos's other children, is also probably the mother of Nereus. Hesiod emphasizes Nereus's thruthfulness by punning on his name with the adjective nemertes, "unerring". The gentleness of Nereus's speech and his concern for truth and justice remind us of the Muses' inspiration of the nobles (called "kings" in the text) acting as judges.
Hesiod probably connected the name Thaumas with the Greek word for wonder. The derivation of Phorkys is uncertain; it may come from the name of a fish or from an epithet of the sea meaning "gray". The name Keto can be connected with the Greek word for sea monster. Eurybia gets her name from an epithet of sea divinities meaning "wide-ruling".
The Daughters of Nereus
[240]Nereus begot a numerous progeny, goddesses all,
bourne to him in the exhaustless sea by lovely-haired Doris,
the daughter of Okeanos, the river that flows in unending completion:
Protho, Eukrante, Sao the savioress, Amphitrite,
Thetis, Eudora, peaceful Galene, sea-green Glauke,
[245]Kymothoe, Speio the swift one, beautiful Thalia,
holy Pasithea, Erato, Eunike, a rosy-armed goddess,
charming Melite, protecting Eulimine, noble Agaue,
Doto the giver and Proto, Pherousa, mighty Dynamene,
isle-haunting Nesaia, shore-haunting Aktaia, Protomedeia,
[250]bountiful Doris, Panope, beautiful Galateia,
and lovely Hippothoe, Hipponoe, rosy-armed goddess,
and Kymodoke (who with wave-calming Kymatolege and
fair-ankled Amphitrite easily gentles the waves on
the misty face of the sea and the blasts of the raging winds), and
[255]Kymo, Eione, and lovely-crowned Halimede,
and the smile-loving goddess Glaukonome, Pontoporeia,
and Leiagore and Euagore, Laomedeia,
knowing Poulynoe, thoughtful Autonoe, Lysianassa,
buxom Euarne, a shapely and very beautiful girl,
[260]Psamathe, graceful nymph of the strand, goddess Menippe,
Neso, Eupompe, righteous Themisto, provident Pronoe,
and Nemertes possessing the mind of her father immortal.
These, then, are the daughters who were begotten by blameless Nereus,
fifty daughters in all, knowers of blameless works.
Nereus fathered many children, daughters all, born in the sea, mothered by Doris who has beautiful hair, the daughter of Okeanos, the un-ending river: Protho, Eukrante, Sao the savior, Amphitrite, Thetis, Eudora, peaceful Galene, sea-green Glauke, Kymothoe, Speio the swift, beautiful Thalia, holy Pasithea, Erato, Eunike who has beautiful arms, charming Melite, protecting Eulimine, noble Agaue, Doto the giver and Proto, Pherousa, mighty Dynamene, isle-haunting Nesaia, shore-haunting Aktaia, Protomedeia, bountiful Doris, Panope, beautiful Galateia, and lovely Hippothoe, Hipponoe who also has beautiful arms, and Kymodoke (who with wave-calming Kymatolege and Amphitrite easily calms the waves on the face of the sea and the blasts of the raging winds), and Kymo, Eione, and Halimede who has pretty hair, and the smile-loving goddess Glaukonome, Pontoporeia, and Leiagore and Euagore, Laomedeia, knowledgeable Poulynoe, thoughtful Autonoe, Lysianassa, buxom Euarne (a shapely and very beautiful girl), Psamathe a graceful nymph, Menippe, Neso, Eupompe, righteous Themisto, provident Pronoe, and Nemertes who is like her father in mind. These are the daughters of blameless Nereus, fifty in all, who know about the blameless works of men.
Frazer's Comment::
The Nereids are fifty beautiful girls who live in the sea near the shore and bestow blessings on men. The remind us of the Muses and the Okeanids. One of them is named Erato, "Lovely One", like one of the Muses; another Eudora, "Giver of Good", like one of the Okeanids; and their mother is Doris, after whom one of them is named, is an Okeanid.
Their names suggest that they preside over two main areas, the sea and the councils of men. The latter group, which is distinguished by being listed last, take after their father in that they are gentle speakers concerned with justice and truth. Most significant are Leiagore and Euagore, whose names I interpret with Marg to mean "Gentle in Speech" and "Good in Speech"; and Themisto, "Righteousness"; Pronoe, "Foresight"; and Nemertes, "The Unerring One", whose name is derived from the adjective used in line 235 to describe her father.
Hesiod seems very close to imagining the state as a ship, a metaphor first found in Alkaios. Vergil is much in the spirit of Hesiod when in Aeneid 1.142, he describes Neptune, with the help of Triton and one of the Nereids, calming the storm, and compares him to an orator bringing a rioting mob under control.
The Children of Thaumas
[265]Thaumas took as his wife the daughter of deep-swirling Okeanos,
shining Elektra, and she gave birth to Iris, the swift one,
and the lovely-haired Harpies, Aello and Okypete,
who contend with the blasts of the winds and the birds as they fly on
wings that are swift; rapidly do they swoop from on high.
Thaumas married Elektra, the shining daughter of Okeanos, and she gave birth to Iris, the swift, and the Harpies, who have beautiful hair, Aello and Okypete, who deal with the gusts of the winds and the birds as they fly on swift wings; quickly they dive from on high.
Frazer's Comment::
Thaumas ("Wonder") and Elektra ("Shining") are fitting parents for bright divinites that strike men with wonder: the rainbow Iris and the winds Aello ("Whirlwind") and Okypete ("Swift to Attack"), called Harpies ("Snatchers") probably because they snatch men off the face of the sea. The idea of brightness is closely associated with that of swiftness, which is another characteristic of both Iris and the Harpies. Hesiod apparantly thinks of their swiftness as an inheritance from their grandfather, Okeanos, for the adjective okus, "swift", which appears in the first part of the name Okypete and is used of Iris and the wings of the Harpies, can be thought of (wrongly) as also appearing in the first part of the name Okeanos.
The Progeny of Phorkys and Keto: The Monsters
[270]Then Keto, mating with Phorkys, produced the lovey-cheeked Graiai,
who were gray-haired from birth and so are called by the name of
Graiai both by gods immortal and earth-going men:
beautifully gowned Pemphredo, Enyo in gown of bright saffron.
And she gave birth to the Gorgons, who dwell across glorious Okeanos
[275]at earth's end near Night and the beautifully singing Hesperides:
Sthenno, Euryale, and she who grievously suffered, Medusa.
She (Medusa) was mortal, they (the other two Gorgons)
immortal and ageless. He of the Black Mane lay with Medusa,
in a soft meadow reclining, in blossoming flowers of the spring,
[280]so that when Perseus came and cut off her head from her body
out of her mighty Chrysaor leaped and the horse we call Pegasos.
Pegasos was named from his birth by the pegai, the "streams", of Okeanos,
Chrysoar from the aor chryseion, the "gold sword", he weilded.
Pegasos, leaving the earth, the mother of flocks, flew off and
[285]went to the gods, and there he dwells in the palace of Zeus and
brings the bolts of thunder and lightening to Zeus of the Counsels.
And Crysoar begot the three-headed creature named Geryon
on Kallirhoe, who is a daughter of glorious Okeanos.
Geryon it was whom the mighty strength of Herakles slew
[290]by his shambling cattle off in the isle Erytheia
on that day when Herakles drove those broad-faced cattle
back to sacred Tiryns; going over Okeanos,
there he slew both Orthos and the herdsman Eurtion
in that shadowy steading far over glorious Okeanos.
[295]And she gave birth to another uncontrollable monster,
who in no way resembles either immortals or mortals,
in a great hollow cave: the divine and powerful Echidna,
who is a creature half girl, a glancing-eyed, lovely-cheeked girl,
half a serpent of monstrous size, frightening, enormous,
[300]flashing, an eater of raw flesh, under the holy earth.
There is her hollow below, her cave down under the rock,
far away from gods immortal and mortal men;
there have the gods apportioned to her her glorious palace;
baneful Echidna dwells below in the land of the Arimoi,
[305]being a nymph immortal and ageless all of her days.
And they say that Typhaon mingled with her in love,
he who is frightening, evil, and lawless with her of the bright eyes,
and that having conceived she bore him powerful children.
First she produced the dog Orthos to serve as Geryon's helper.
[310]Then she gave birth to one uncontrollable, not to be mentioned:
Kerberos, a feeder of raw flesh, Hades' brazen-voiced dog,
who is possessed of fifty heads and is shameless and mighty.
The third child of Echidna was Hydra, a pain-devising monster,
Hydra of Lerna, whom Hera, the goddess with white arms, reared
[315]out of her unappeasable anger at Herakles' strength - but
Hydra was slain with the pitiless bronze by Zeus's son Herakles,
the heir of Amphitryon; stalwart Iolas assisted him,
and Athena, the driver of spoils, gave him her counsels.
And she gave birth to Chimaira, the breather of fire irresistible,
[320]who was a creature frightening and huge, swift-footed and mighty,
and possessed of three heads: that of a fierce-eyed lion,
that of a she goat (chimaira), and that of a powerful serpent;
in front a lion, a serpent behind, in the middle a she goat,
she breathed forth the frightening strength of blazing fire.
[325]Valiant Bellerophon slew Chimaira with Pegasos's help.
And, when she had mated with Orthos, she bore him baneful
Phiz, the Thebans' destroyer, and also the lion of Nemea,
who was reared by Hera, the glorious consort of Zeus, and
placed in the hills of Nemea to be a plague unto men.
[330]There he dwelled and cheated the race of men of their lives,
lording it over the area of Nemea, Tretos, and Apesas,
but he was brought to submission by powerful Herakles' strength.
Keto's last child, her youngest, by mingling in love with Phorkys,
was the terrible serpent who lives in a lair of the dark earth
[335]out at the world's farthest limits and guards the apples of gold.
These, then, are all the monsters whom Keto and Phorkys produced.
Then Keto, with Phorkys, produced the beautiful Graiai,who were born with grey hair, and so are called Graiai by both men and gods alike: Pemphredo in beautiful gowns, Enyo in saffron robes. And Keto gave birth to the Gorgons, who live across the Great River Okeanos at the end of the earth, near the home of Night, and the Hesperides who have beautiful singing voices: Sthenno, Euryale, and Medusa, who suffered greatly. Medusa was mortal, while the other two were immortal and ageless.
Poseidon slept with Medusa in a beautiful spring meadow with blossoming flowers in the spring, and, when Perseus came and cut off Medusa's head, he released Chrysoar and Pegasus. Pegasus was named by the pegai, the streams of Okeanos. Chrysoar from the aor chryseion, the gold sword he weilds. Pegasus left the earth and flew to the gods, and there he lives, in Zeus' palace, where he brings Zeus the bolts of thunder and lightening. Chrysoar slept with Kallirhoe, a daughter of Okeanos, and they produced the 3-headed creature named Geryon. Geryon was slain by Hercules when he drove the killer horses of Diomêdes across Okeanos to the city of Tiryns (east of Tripoli, south of Argos); there he slew both Orthos and the herdsman Eurytion in the shadowy fields where the cattle resided.
Keto gave birth to another uncontrollable monster, who isn't like mortals OR immortals, in a huge cave: the divine and powerful Echidna, who is half beautiful girl, half huge serpent. She's huge, and eats raw flesh, living under the holy earth. There, under the earth, far from both gods and men, the gods have given her a glorious palace; terrible Echidna lives under the land of the Arimoi (either ancient Armenia or part of the southern coast of Modern Turkey), because she's still a nymph, immortal and ageless. And they say that Typhoeus made love to her; he who is frightening, evil, lawless, with she of the bright eyes; and that she gave birth to powerful children by him.
First, she produced Orthos, the dog companion of Geryon. Then she gave birth to the uncontrollable Cerberus, who eats raw flesh; Hades' dog, who has 50 heads and no shame. Echidna's third child was the Hydra, that monster who dreams up pains. Hydra of Lerna (across the lake from Tiryns, basically), who Hera raised and sent against Hercules because she hated his strength - but Hydra was killed with Hercules' bronze sword. Hercules, the heir of Amphitrion; loyal Iolaos helped him, and Athena gave him advice.
And Keto gave birth to the Chimera, who breathes fire, who is a frightening, huge, swift, and mighty creature with 3 heads. Chimera's heads are that of a lion, a female goat, and a snake. Chimera's body is a lion in front, a snake behind, and between is the middle of a female goat, and yet she breathes fire. Chimera mated with Orthos the dog, and gave birth to the Sphinx, who destroyed Thebes, and the Lion of Nemea, who was raised by Hera and placed in the hills of Nemea to torment and torture the men there. There the Lion dwelled, killing men and lording it over Nemea, Tretos, and Apesas (all are in or around modern-day Corinth). The Lion was slain by powerful Hercules. Chimera was slain by the valiant hero Bellerophon.
Keto's last child, her youngest, from making love to Phorkys, was the Serpent who lives in a cave at the end of the world and guards the Golden Apples of the Hesperides.
These are all of the monsters that Keto and Phorkys produced.
Frazer's Comment::
It is not clear who the mothers of Echidna, Chimaira, and Phix and the Nemean Lion are, but i think that the following outline of the genealogy of the monsters (based on E.Siegmann, Hermes 96[1968]) probably acribes them correctly. Keto is the mother of Echidna and Chimaira, and Chimaira is the mother of Phix and the Nemean Lion. There are four lines of descent from Keto and Phorkys:
First that of the Graiai and the Gorgons. One of the Gorgons, Medusa, gives birth by Poseidon (He of the Black Mane) to Pegasos and Chrysaor; and Chrysaor begets Geryon.
Second that of Echidna. She gives birth by Typhaon (an alternate form of Typhoeus) to Orthos, Kerberos, and Hydra.
  Third that of Chimaira. She gives birth by Orthos to Phix (an alternate form of Sphinx) and the Nemean Lion.
Fourth that of the serpent who guards the golden apples of the Hesperides.
The first three lines of descent end with the description of a labor of Herakles in which a monster is slain; and the last reminds us of another of his labors, that of bringing back the golden apples of the Hesperides. Hesiod probably omits this labor because its performance did not entail the slaying of the serpent who guards the apples. The mention of the serpent and the apples at the end of the catalogue of monsters looks back to the mention of the Hesperides at its beginning (275), thus enclosing this section in a neat ring-composition.
We are told of three monster-slayers, Herakles, Perseus, and Bellerophon, by far the most famous of whom is Herakles. Later in Theog., Zeus even allows him to slay the eagle that preys on the liver of Prometheus (526-33).
Although Hesiod does not describe the death of Phix (Sphinx), his audience probably knew the story of her fatal encounter with Oidipous (Oedipus). But in the earliest version of the story, to which Hesiod may be alluding, Oidipous may have slain her in combat instead of forcing her to commit suicide by solving her riddle.
The monsters tend to live in the far west across Okeanos where the Underworld begins (the idea that the far west, the place of the setting sun, is where the Underworld begins is found in Egyptian literature of a very early date). But monsters can also live in caves on the earth, which are thought of as leading into the world below. Thus we are asked to imagine Echidna gloriously housed ina hollow somewhere under the earth, probably in Asia Minor.
We know that Greek stories about monster-slayers owe a great deal to Near Eastern mythology. The Near East, which was the great breeding ground of the composite monster, gave birth to Chimaira, Sphinx, Echidna, and Typhoeus. The idea of the sphinx seems to have come to Greece from Egypt by way of Phoenicia, for the original Egyptian one has a wingless lion's body and the head of a man (the pharaoh), while later Phoenician ones resemble the Greek Sphinx in having winged Lion's bodies and women's heads.
The monster-slayers of the present section foreshadow Zeus as the slayer of Typhoeus. Just as Hera rears Hydra and the Nemean Lion to test the strength of Herakles, so Gaia will produce Typhoeus to be the last enemy of Zeus.
omijesus, that's a lot of writing, ne? >.<
Thursday, July 22, 2010
The Progeny of Night
Night bore stygian Moros and black Ker, the spirit of death,
Thanatos (Death) and Hypnos (sleep) and the race of Dreams.
Then, after these, dark Night, a goddess not lying with anyone,
brought forth Momos, the spirit of blame, and burdensome Misery,
[215]and the Hesperides, who over glorious Okeanos guard
the beautiful apples of gold and the trees producing this fruit.
And she bore the Morai and Keres, avengers of evil,
[220]who pursue the transgressions both of men and of gods,
never relenting until as demons of terrible wrath
they have wreaked a dire retribution on whoever sins.
Baneful Night also bore Nemesis, and avenging plague for
mortal men; and then Deceit and Sexual Love and
[225]baneful Old Age and Eris (Strife), a hard-hearted demon.
And the stygian Eris produced burdensome Labor
and the curse of Forgetfulness, Hunger, and lachrymose Pains,
Conflicts of Battle and Fights and Murders and Killings of Men,
[230]Disorderly Government and her accomplice, the power of Ruin,
and the oath-god Horkos, who is the greatest plague for
every man on the earth who wilfully swears a false oath.
Night had hellish Moros and Ker, who is the spirit of death,
Thanatos (who IS Death) and Hypnos (who is Sleep)* and Dreams.
Then, alone, Night gave birth to the spirit of blame, and Misery, and the Hesperides, who guard the golden apples and the trees they come from, over Water personified.
She also gave birth to the Moirai and Keres, avengers of evil, they pursue the crimes of both men and gods, never relenting, until, acting as demons of wrath, they've gotten retribution for the sin(s) committed.
Night also had Nemesis, who is an avenging plague for man; Then Deceit and Sexual Love, Old Age and Strife, who is a hard-hearted demon.
Then the hellish Strife gave birth to Labor, who is a burden, and the curse of Forgetfulness, Hunger, and Melancholy Pains,
Conflicts of Battle and Fights and Murders and Killings of Men,
Disorderly Government and her accomplice, the power of Ruin,
and the oath-god, Horkos, who haunts and terrorizes any man who swears a false oath knowingly.
*Hypnos is where we get the word Hypnotize. Hypnos is not the god of natural slumber. a Hypnos sleep is an unnatural sleep, usually brought on by a spell or a drug.
Frazer's Comment::
The children of Night are powers connected with darkness, whether physical or spiritual. The Hesperides, for instance, live in the darkness on the other side of Okeanos near the house of Night, while Momos (Blame) and Misery darken man's spiritual life.
The Morai (Fates) and the Keres are similar to the Erinyes in that they are avengers of trespasses. I have omitted the description of the Morai in lines 218f.: "Klotho, Lachesis, Atropos, powers that determine the fates of / mortals at birth and grant them to have both good things and bad." These lines are almost identical to likes 905f., where the Moirai are again being described, but as children of Zeus and Themis; and it seems likely that they have been interpolated into the text here from that source. But the question remains why Hesiod gives the Moirai two different parentages in Theog. Perhaps, as suggested in the introduction (soon to be a link?), he is trying to solve the problem posed by the belief that the Moirai and Zeus are equally responsible for men's fates. But perhaps he is also distinguishing between two different functions of the Moirai. Those who are daughters of Night are avengers of evil, while those who are daughters of Zeus and Themis allot good and bad to men in the nature of things and not as punishments.
The powers of Deceit and Sexual Love are listed together. We can compare the coupling of deceit and love in the story of the creation of woman (pandora) and in the enumeration of Aphrodite's powers (205).
Night's last child is the bad Eris (strife), who in turn has a number of children, among whom are spirits of killing and, last but not least, the oath-god Horkos, who punishes perjury (for more on oaths and perjury see Theog. 399f. and 780ff., which deal with Styx; and W.D[the works and days] 194, 219, and 282ff.). At the beginning of W.D. (11f.) Hesiod introduces another Eris, the good spirit of peaceful competition, with whom he contrasts the bad Eris of the present passage.
right now, i don't have any plans to do The Works and Days, but i may later.
also, he mentions the introduction in this comment. i haven't copied that out, and i'm not sure i will, to be honest. if you really want it up here, i will though.
Thanatos (Death) and Hypnos (sleep) and the race of Dreams.
Then, after these, dark Night, a goddess not lying with anyone,
brought forth Momos, the spirit of blame, and burdensome Misery,
[215]and the Hesperides, who over glorious Okeanos guard
the beautiful apples of gold and the trees producing this fruit.
And she bore the Morai and Keres, avengers of evil,
[220]who pursue the transgressions both of men and of gods,
never relenting until as demons of terrible wrath
they have wreaked a dire retribution on whoever sins.
Baneful Night also bore Nemesis, and avenging plague for
mortal men; and then Deceit and Sexual Love and
[225]baneful Old Age and Eris (Strife), a hard-hearted demon.
And the stygian Eris produced burdensome Labor
and the curse of Forgetfulness, Hunger, and lachrymose Pains,
Conflicts of Battle and Fights and Murders and Killings of Men,
[230]Disorderly Government and her accomplice, the power of Ruin,
and the oath-god Horkos, who is the greatest plague for
every man on the earth who wilfully swears a false oath.
Night had hellish Moros and Ker, who is the spirit of death,
Thanatos (who IS Death) and Hypnos (who is Sleep)* and Dreams.
Then, alone, Night gave birth to the spirit of blame, and Misery, and the Hesperides, who guard the golden apples and the trees they come from, over Water personified.
She also gave birth to the Moirai and Keres, avengers of evil, they pursue the crimes of both men and gods, never relenting, until, acting as demons of wrath, they've gotten retribution for the sin(s) committed.
Night also had Nemesis, who is an avenging plague for man; Then Deceit and Sexual Love, Old Age and Strife, who is a hard-hearted demon.
Then the hellish Strife gave birth to Labor, who is a burden, and the curse of Forgetfulness, Hunger, and Melancholy Pains,
Conflicts of Battle and Fights and Murders and Killings of Men,
Disorderly Government and her accomplice, the power of Ruin,
and the oath-god, Horkos, who haunts and terrorizes any man who swears a false oath knowingly.
*Hypnos is where we get the word Hypnotize. Hypnos is not the god of natural slumber. a Hypnos sleep is an unnatural sleep, usually brought on by a spell or a drug.
Frazer's Comment::
The children of Night are powers connected with darkness, whether physical or spiritual. The Hesperides, for instance, live in the darkness on the other side of Okeanos near the house of Night, while Momos (Blame) and Misery darken man's spiritual life.
The Morai (Fates) and the Keres are similar to the Erinyes in that they are avengers of trespasses. I have omitted the description of the Morai in lines 218f.: "Klotho, Lachesis, Atropos, powers that determine the fates of / mortals at birth and grant them to have both good things and bad." These lines are almost identical to likes 905f., where the Moirai are again being described, but as children of Zeus and Themis; and it seems likely that they have been interpolated into the text here from that source. But the question remains why Hesiod gives the Moirai two different parentages in Theog. Perhaps, as suggested in the introduction (soon to be a link?), he is trying to solve the problem posed by the belief that the Moirai and Zeus are equally responsible for men's fates. But perhaps he is also distinguishing between two different functions of the Moirai. Those who are daughters of Night are avengers of evil, while those who are daughters of Zeus and Themis allot good and bad to men in the nature of things and not as punishments.
The powers of Deceit and Sexual Love are listed together. We can compare the coupling of deceit and love in the story of the creation of woman (pandora) and in the enumeration of Aphrodite's powers (205).
Night's last child is the bad Eris (strife), who in turn has a number of children, among whom are spirits of killing and, last but not least, the oath-god Horkos, who punishes perjury (for more on oaths and perjury see Theog. 399f. and 780ff., which deal with Styx; and W.D[the works and days] 194, 219, and 282ff.). At the beginning of W.D. (11f.) Hesiod introduces another Eris, the good spirit of peaceful competition, with whom he contrasts the bad Eris of the present passage.
right now, i don't have any plans to do The Works and Days, but i may later.
also, he mentions the introduction in this comment. i haven't copied that out, and i'm not sure i will, to be honest. if you really want it up here, i will though.
Wednesday, July 21, 2010
Theogony - The Children of Gaia
Ouranos, Pontos, and the Titans
[126]Gaia first gave birth to him who is equal to her,
star-studded Ouranos, to cover her everywhere over and be an ever-immovable base for the gods who are blessed.
And she bore the high mountains, the charming retreats of the goddess
[130]nymphs who have their abodes in the wooded glens of the mountains.
And without joy of desirable love she brought forth
Pontos, the exhaustless sea that rages with waves. And then she,
when she had bedded with Ouranos, bore him deep-swirling Okeanos,
Koios and Krios, Hyperion who passes on high, Iapetos,
Theia and Rhea, Themis the righteous, mindful Mnemosyne,
gleaming, golden-crowned Phoibe and lovely, motherly Tethys.
Then, after these, her last offspring was Kronos, the clever deviser,
most to be feared of these children, who hated his vigorous father.
First, Gaia gave birth to her equal, Ouranos, to cover her over and be an immovable base for the gods. She also bore the mountains, the retreats of the goddess nymphs who live in the woods on those mountains. She then gave birth to Pontos, on her own. Then, after sleeping with Ouranos, she gave birth to Okeanos, Koios and Krios, Hyperion, Iapetos, Theia and Rhea, Themis, Mnemosyne, Phoibe, and motherly Tethys. Then, last of her children, Kronos, called the clever deviser. He's the scariest, he hates his vigorous father.
* Pontos is the sea, Okeanos is water, Koios and Krios are intelligence and the constellations/the ordered measure of the year (i know.), Hyperion is the order of the days and months, Iapetos is mortality, Theia is sight and shining light, Rhea is female fertility and motherhood, Themis is divine law and order, Mnemosyne is memory (where we get the word Mnemonic, as in Mnemonic Device), Phoibe (phoebe) is bright intellect, and Tethys is grandmother/nurse. Kronos is the god of time and the ages (we get Chromatic from his name. Chromatic having to do with measured time.)
Frazer's Comment::
After Gaia has produced of herself Ouranos and Pontos, she bears the twelve Titans (as they are later named) to Ouranos. We shall see that Kronos and Iapetos are the only bad Titans. The others side with the gods in the war with Kronos and his forces and so are rewarded with positions of honor in Zeus' Government. Thus the Succession Myth, which we know to be of foreign origin, seems here to be in conflict with a native Greek belief in the goodness of these earlier powers.
The Kyklopes and the Hundred-Handers
Then she gave birth to the Kyklopes, creatures of marvelous power:
[140]thundering Brontes, lightening Steropes, strong-hearted Arges,
who are the makers and givers to Zeus of thunder and lightening.
These resemble the gods in every aspect but one,
that they have only one eye set in their foreheads at midpoint;
Kyklopes, "Circle-eyed", this is their name because of their having
[145]only one circular eye set in their foreheads at midpoint.
What strength they have, what power and skill is shown in their works.
Then there are others whom Gaia produced in union with Ouranos,
three other children, gigantic and mighty, not to be named:
Kottos, Briareos, and Gyges, creatures excelling in power.
[150]Misshapen beings, each of them has one hundred arms that
shoot from his shoulders; each of them has fifty heads
growing out of his shoulders over his powerful limbs.
What mighty, invincible strength they have is shown in their huge forms.
Then she gave birth to the Cyclops, creatures of wonderful power: thundering Brontes, lightening Steropes, strong-hearted Arges, who make and give Zeus his thunder and lightning bolts. They look like gods in every sense except 1: they have only 1 large, round eye in the middle of their foreheads. How strong they are, how powerful and skilled they are! Then there are 3 others that Gaia had with Ouranos; giants, all, and mighty. They will not be named (except here we will) : Kottos, Briareos, and Gyges. Misshapen, they have 100 arms and 50 heads. What mighty, invincible strength they have is obvious in their huge forms.
Frazer's Comment::
The story of the rise of the Titans is delayed in order to describe the birth of the Kyklopes and the hundred-handers, who are also children of Gaia and Ouranos. They, unlike the Titans, will not be released from the womb of Gaia when Kronos castrates Ouranos. They must wait until Zeus rises to power. It is evident that the description of the Hundred-Handers closely parallels that of the Kyklopes. This parallelism is continued in Theog. by the similar roles they play as helpers of Zeus.
The names of Hesiod's Kyklopes are Brontes (from bronte, "Thunder"), Steropes (from sterope, "lightening"), and Arges (from arges, "bright", and epithet of the thunderbolt). They are divine craftsmen, thunderbolt-fashioning smiths, who are not to be confused with Homor's impious shepherds.
Of the names of the Hundred-Handers only Briareos, "the strong one" seems Greek; but perhaps Hesiod connected Gyges with Guia, "limbs", and Kottos with kotos, "rancor".
Kronos Castrates Ouranos: The Rise of the Titans and the Birth of Aphrodite
All the offspring whom Gaia produced in union with Ouranos
[155]being the most fearsome of sons, their father was driven to hate them
from the beginning. So he hid them away, each one,
as they came into being, and let them not rise to the light from
down in the hollow of earth; and this was an evil activity
pleasing to Ouranos. But huge Gaia was groaning within and
[160]feeling constrained, and so she contrived an evil device.
Swiftly producing a new kind of metal, gray adamant, she
created of it a great sickle, and this she displayed to her children
while with pain in her hearth she spoke to encourage their boldness:
"Children, my children, whose father is evil, if you will follow
[165]as i advise you, we shall avenge this wicked dishonor
done by your father, who was the first to devise unseemly."
Thus she spoke and all were afraid and none of them answered;
but great Kronos, the clever deviser, feeling emboldened,
quickly responded and spoke to his dear mother Gaia as follows:
[170]"Mother, i promise to accomplish this deed and i shall bring my
word to fulfillment, having no care for this father of bad name,
though he is ours, for he was the first to devise the unseemly."
Thus he spoke and greatly delighted the heart of huge Gaia.
She had him hide himself in an ambush and, putting the jagged-toothed
[175]sickle into his hands, told him all her deceit.
So when, bringing on night, great Ouranos came and lay on Gaia, desiring her love, closely embracing her, stretching everywhere over, then his son from where he was hiding stretched out his left hand, and with his right hand wielding the sickle,
[180]jagged and long, quickly cutting off his dear father's
genital parts. Backwards he threw them so that they went flying behind him - nor did they go in vain from his hand.
All the numerous drops of blood that were scattered
fell upon Gaia, who when the seasons had circled produced
[185]the mighty Erinyes (the Furies), and the great-bodied giants
dressed in resplendent armor and holding long spears in their hands,
and the nymphs they call Melian all over the boundless earth.
As for the genital parts which he had cut off with the adamant
sickle and thrown out into the boisterous sea, they were
[190]carried for a long time over the water, Then shining white aphros, "foam", arose from the flesh of the god, and in this a girl came into being. First she approached holy Kythera;
then, as she moved farther on, she came to sea-girt Kypros,
where she emerged a revered and beautiful goddess, around whose
[195]delicate feet the grass grew spontaneously. Gods and men
call her by various names: Aphrodite because she
came from the aphros; Kythereia because she touched on Kythera;
Kyprogenes because she was born on sea-girt Kypros;
[200]and Philommedes because she arose from the medea, "genitals".
She was attended by Eros and by Himeros (Desire)
from the time of her birth when she went to live with the gods.
From the beginning she was allotted both among mortals
and the immortals the following portion, and these were her honors:
[205]flirtatious conversations of maidens, smiles and deceits,
sweet delight and passion of love and gentle enticements.
As for the Titans, this was the name that their father, great Ouranos,
gave as a taunt to them, the children whom he had sired.
"Straining", titainontes, he said, they had committed a terrible,
[210]criminal act, and tisis, "vengeance", was destined to follow.
Ouranos, the most fearsome of sons, was driven from the beginning to hate his children by Gaia. He hid them away, every one, as they came to being, and wouldn't let them rise to the light from down far in the hollow of the earth. This evilness was pleasing to Ouranos, but Gaia was groaning and feeling constrained, so she came up with her own evil plan. She made a new kind of metal, Adamant, and made it into a sickle, which she showed to her kids. While she was heartsick, she encouraged them with the following words: "Children, my children, your father is evil, and if you will do as i tell you, we can avenge the wickedness done by him. He was the first to devise something so unseemly." All of her children were afraid, and none of them answered, except for 1, her last son, great Kronos, a clever deviser himself, was encouraged and said, "Mother, i promise, i will do this. I don't care for our father, though he is ours, since he was the first to devise something so unseemly." His words delighted Gaia. She had him hide in ambush, and putting the sickle in his hands, told him her plans. So when, bringing the night, Ouranos came to lay on Gaia, wanting her love, holding her closely, stretching over her everywhere, then Kronos reached out from his hiding place with his left hand. With his right hand holding the sickle, he cut off his father's privates. He threw them carelessly over his shoulder, but they didn't go in vain. The drops of blood from Ouranos' parts fell on Gaia, who them produced the Furies, the Giants, and the Melian nymphs. As for the parts themselves, they landed in the sea, and were carried for a long time on the water. Then, white sea foam rose from the flesh of the god, and from this, a girl formed. First she approached Kythera (Cythera); then went on to the island of KyprosAphros is Greek for sea foam, Kythereia because she touched the shores of Kythera, Kyprogenes because she was born on the island of Kypros (Cyprus), and Philommedes because she was born of the medea (the genitals)*. Eros (lust) and Himeros (desire) are her attendants, and have been from the time of her birth, when she went to live with the gods. From the beginning, she was given powers over men and immortals. Her honors include: flirting, courting, and all the happiness that goes along with gentle, but physical, love. The Titans were named by their father, Ouranos, as a taunt. "straining", he said, they had committed a terrible criminal act and "Vengeance" was destined to follow.
*that's right, the name Medea means Genitals. i giggled too.
Frazer's Comment::
The Succession Myth begins in this section. Kronos castrates Ouranos. His throwing the genitals behind him reminds us of the story of Deukalion and Pyrrha, who create men and women by throwing stones over their shoulders.
Gaia produces three groups of offspring from the blood of Ouranos: the Erinyes, the giants, and the Melian nymphs. the Erinyes are spirits of vengeance who especially uphold the rights of parents against their children. They are thus very appropriately brought forth here; the blood of Ouranos, as it were, cries from the earth for vengeance. The giants pop up fully armed, like the men whom Kadmos and Iason (Jason) bring into being by sowing the earth with dragon's teeth. The Melian nymphs were later identified as female spirits of ash trees (melie, "ash tree"), the wood of which was used in the making of spear shafts.
Aphrodite arises from the genitals of Ouranos that fall in the sea. She probably originated as a Near Eastern goddess, the Greek equivalent of the Phoenician Astarte. Perhaps she owes her connection with the sea to the seafaring Phoenicians. In other authors she is the daughter of Zeus and Dione or of Zeus and Hera. But Hesiod puts her among the pre-Olympians, love being for him one of the earliest powers. The description of her birth has a hymnic structure similar to that of the birth of the Muses. We are told her names, how she goes with her attendants to join the other gods, and what her special powers are. Hesiod explains her name Philommedes as "genital-loving", but it seems likely that he also knows the more usual meaning of this word, "smile-loving", for he lists meidemata, "smiles" among the expressions of love under Aphrodite's control. We thus have a double etymology similar to that which he gives for the word Titans.
Ouranos calls his children Titans, which is connected by a double etymology with titainontes, "straining", and tisis, "retribution". Perhaps the straining refers to Kronos's stretching out his hand to castrate Ouranos. The connections with the retribution prepares us for the next stage in the Succession Myth, when Ouranos's avenging grandson Zeus will rise to power.
Theogony - The Earliest Powers
[116]The first power to come into being was Chaos. Then arose Gaia,
broad-bosomed earth, which serves as the ever-immovable base for
all the immortals who dwell on the peaks of snowy Olympos;
and then shadowy Tartaros deep in the wide-wayed earth;
[120]and then Eros surpassing every immortal in beauty,
who, a loosener of limbs, brings all immortals and mortals
under his power and makes them unable to think as they should.
And out of Chaos black Night and Erebos came into being,
and out of Night then came the brightness of Aither and Day,
[125]whom she conceived by lying in love and mingling with Erebos.
The first power was Chaos. Then came Gaia, the wide earth, which is the base for all immortals who live on Olympus. Then dark Tartaros deep inside the earth. Then Eros, the most beautiful, who rules all immortals and mortals at some point, stopping them from thinking with their brains*. From Chaos, Night personified and Erebos became. From Night, Aither and Day, after making love with Erebos.
*Eros is where we get the word "Erotic", and he is lust personified, hence he rules both the gods and men at some point. (you know it's hard to think when you have a crush on someone. blame Eros.)
Frazer's Comment::
The great chasm of Chaos is the starting point from which Theog. moves to the cosmos of Zeus's orderly government of the world. Night and Erebos arise out of Chaos, and so apparantly do Gaia (with Tartaros) and Eros. Eros has a place among the earliest powers because of his role as the generating force in creation.
Hesiod usually describes all the divinities of one generation before moving on to the next. Thus he gives us Gaia and Night here, then the Children of Gaia (126-210) and the Children of Night (211-32), and finally the Grandchildren of Gaia (233-500). This scheme, however, is broken in the case of certain divinities who are better listed with the first mention of their parents. Thus Aither (the brightness of the upper air) and Day are listed here along with their parents and necessary complements Erebos (the darkness below) and Night. We might note that Sun is not born until later (371) and that therefore, as in Genesis 1, day is not connected with the light of the sun.
Friday, July 9, 2010
Theogony - Hymn to the Muses
we're starting off our 'make it so normal people can read it!'-ness with the hymn to the muses, since most epics start off this way, and really, you wanna pay tribute to those lovely ladies who gave you the story to tell, right? (hint: the answer is 'yes, of course' [the gods get pissed off too, ya know.]...)
[1]Let us now begin our singing with the Helikonian Muses, who are frequenters of Helikon, a mountain high and holy, as they dance around some spring's dark water on soft feet and around the sacred altar of the mighty son of Kronos. Having washed their tender bodies in the streams of the Permessos or the spring called Hippokrene or the holy brook Olmeios, on the topmost part of Helikon they hold their dances, beautiful and charming, tripping lightly on their feet.
[9] Descending from this height, their boddies hidden in dense air, through the darkness of the night they pass in lovely song, hymning Zeus who bears the aigis and Queen Hera, Argive godess, who walks on sandals made of gold, and Athena, gray-eyed daughter of the aigis-bearing Zeus, and Apollo, brilliant Phoibos, and arrow-showering Artemis, and the god who holds and shakes the earth, Poseidon, Themis the revered and the bright-eyed Aphrodite, Hebe of the golden crown and glorious Dione, Leto and Iapetos and clever-minded Kronos, Eos and great Helios and the shining moon Selene, Gaia and Okeanos, great river, and black Night, and the awesome body of the other gods immortal.
From there, they rise and fly at night, hidden by a thick fog, and sing their song with lovely voice, praising Zeus the aegis-holder(a mythical sheild) and Hera of Argos who wears gold sandals, and Zeus' daughter Athena who has grey eyes, and also the sun-god Apollo and Artemis the archer, and Poseidon the Earth-holder and shaker, honored Themis and bright-eyed Aphrodite, Hebe of the golden hair and glorious Dione, Leto, and Iapetos, and clever Kronos, Eos, and great Helios and the shining moon Selene, Gaia and Okeanos the great river, and black Night, and all the other immortal gods.
[22]These are the Muses who once taught Hesiod beautiful song as he was pasturing his flock in the foothills of holy mount Helikon. This is the speech with which I was first addressed by these goddesses, the Muses who sing on Olympos, the daughters of Zeus of the Aigis: "Shepherds who dwell in the fields, base creatures, disgraces, mere bellies, we know how to tell numerous lies which seem to be truthful, but whenever we wish we know how to utter the full truth."
These Muses are the very same who once taught me (the author, Hesiod) a beautiful song while i was pasturing my sheep in the foothills of their holy mount Helikon. This is what I heard when they first began to talk to me, "Shepherds who live in the fields are the lowest of the low, a disgrace really. We can tell many lies that seem like the truth, but if we want to, we can tell the whole truth."
[29] Thus did they speak, these eloquent daughters of almighty Zeus, and they gave me a rod, the shoot of a flowering laurel, which they had plucked, a marvelous thing, and breathed a divine voice into me to sing of what will be and what was before; and they bade me to hymn the race of the blessed immortals, and at the start and the end of my song to honor the Muses. But why linger, why stay in this world of oak tree and rock?
After they said this, these well-spoken daughters of Zeus gave me a newly-plucked flowering laurel shoot, so pretty, and they inspired me to tell of the future and of the past; and they told me to hymn (write in verse) of the immortal gods, and to start and finish my song by honoring the Muses. So why waste time telling you all of this?
[36] Let us rather begin with the Muses who as they sing their song to Zeus Father give joy to his wonderful mind on Olympos, as they reveal what is and what will be and what was before, voices harmonious. A single sweet tone melodiously, easily flows from their lips, and the house of their father Zeus the Loud Thubderer shimmers with joy at the piercing-sweet sound of their voices everywhere scattered; echoes roll over the peaks of snowy Olympos and through the homes of the gods. They with voices immortal first in their song offer praise to the holy race of the gods from the beginning, those Gaia bore to broad Ouranos and those who were born from these, the gods who are givers of blessings.
Why don't we start with the Muses, as they sing to Zeus the father, and give joy to him on Olympus, as they tell of the future and the past with harmonious voices. A beautiful melody flows from their lips, and brings joy to their father Zeus' house at the beautiful sound; the echoes carry over the peaks of Olympus and through the homes of the gods. The muses first offer praise to all the race of gods from the beginning, those Gaia (earth) had with Ouranos (the sky), and their grandchildren, the gods who give blessings.
[47] Secondly, sing they of Zeus, the Father of Gods and Men, and on beginning and ending their song these goddesses praise him, telling how he is the best of the gods and the greatest in strength. Then the race of men and that of strong-bodied giants are praised in song giving joy to the mind of Zeus on Olympos by the Olympian Muses, the daughters of Zeus of the Aigis. In Pieria, when she had mingled with Zeus, son of Kronos, their father, Mnemosyne, queen of the slopes of Eleuther, bore these powers that make evils forgotten and bring a cessation to sorrows.
Secondly, they sing of Zeus, the father of both gods and men, and they begin and end their song by praising him, saying he's the best of the gods, and the strongest. Then, they praise the races of man and giants, which gives Zeus joy. In Pieria (NE Thessaly), Mnemosyne (memory), the queen of Eleuther (NE of Attica), made love to Zeus, and gave birth to the Muses, who cause evils to be forgotten and make sorrows cease.
[56]Nine nights Zeus of the Counsels came and mingles with her, mounting the sacred bed apart from the other immortals; and when her time had arrived and the changing seasons had passed, month upon month having waned, the many days come to fulfillment, then she bore him nine daughters who are harmonious spirits thinking only of song and troubling their hearts with this only. These she bore close to the uppermost peak of snowy Olympos, where they have their bright dancing circles and glorious dwellings.
Zeus spent 9 nights with her in her bed, away from the other gods; when it was time for her to give birth and the seasons had changed, many months having passed, the many days of waiting finally over, she had 9 daughters, beautiful spirits who think only of song, and nothing else. She gave birth close to the tip of snowy Olympus, where they now have their wonderful dancing circles and also their homes.
[64]Near them the Graces and Himeros dwell in bountiful feasting, while they, the Muses, dancing and singing with lovely voices, glorify the special empowerments and characteristics of all the immortals, hymning their praises in lovely song. Then they went to Olympos, rejoicing in their beautiful voices, singing and dancing divinely; and everywhere black earth resounded, echoing their singing. From under their feet a lovely sound rose as they went to their father, to him who is king over heaven, for he controls the thunder and smoldering bolt of the lightening, and he has conquered Kronos, his father, and fairly apportioned to the immortals each of their rights and granted them honors.
Nearby, the Graces and Himeros (desire) live, while the Muses, dancing and singing beautifully, glorify the powers and characteristics of the gods, singing their praises in lovely song. Then they went to Olympus, and rejoiced in their beautiful voices, singing and dancing divinely; and everywhere the earth echoed their singing. From the ground a lovely sound arose as they went to Zeus, who is king of heaven, for he controls the thunder and lightening, and he beat Kronos, his father, and he gave the gods their rights and granted them honors and powers.
[75] So they were singing, the Muses, who have their homes on Olympos, all the divine nine daughters begotten by Zeus: Klio, joyful Euterpe, Thalia, songful Melpomene, dancing Terpsichore, Erato, Polyhymnia, heavenly Ourania, and Kalliope, who is the most important of all, for she grants her ready attendance to honorable kings. He to whom these daughters of almighty Zeus are gracious, every Zeus-nurtured king they look on with favor at birth, receives from them on his tongue a sweet pouring of heavenly dew, and from his mouth the words flow with gentleness.
And so they sang, the Muses, who live on Olypmus, all 9 divine daughters of Zeus: Cleo, happy Euterpe, Thalia, singing Melpomene, dancing Terpsichore, Erato, Polyhymnia, heavenly Ourania, and Calliope, who's the most important of all. She grants her powers to honorable kings. He who they are gracious to, the Zeus-nurtured king is favoured at birth, for he receives from the Muses on his tongue a heavenly dew, which makes him well-spoken.
[84] Then the people all look in honor to him interpreting the laws with verdicts showing straight justice; and he by his smooth and unerring speech swiftly bring even to great disagreements a skillful solution. Kings are considered wise because whenever their people need some redress they in assembly see that they gain it easily, using their skill in the art of gentle persuasion. When they go through the gathering, their people greet them like gods with blandishing reverence, and they are outstanding among the assembled.
Then his people honor him and his interpretations of the laws with just verdicts; and he with true and beautiful speech swiftly brings even the largest disagreements to amicable solutions. Kings are considered wise because when the people need some correction the king sees that they get it easily and fairly during assembly, using his powers of gentle persuasion. When he goes through a gathering, his people greet him as though he were a god, giving reverence, and the king is outstanding among the assembled.
[93] Such are the holy gifts of the Muses to mortal men, for by the power of the Muses and far-shooting Apollo men who sing and play on the lyre exist on the earth and kings are empowered by the Muses and Zeus. Blessed the man who is loved by the Muses; sweet is the voice that flows from his mouth. So if someone is stricken with grief of a recent bereavement and is torturing his heart with mourning, then if some singer serving the Muses sings of past glory and heroes of old and tells of the blessed immortals who have their homes on Olympos, swiftly the greif-stricken one is forgetful and remembers none of his sorrow; quickly the gifts of the Muses divert him.
Such are the gifts of the Muses to man, for by their power and the archer Apollo, mistrels and musicians exist on the earth, and kings are empowered by the Muses and Zeus. Those whom the Muses love are truely blessed; their voices flow sweetly from their mouths. If someone is grieving some recent loss and is torturing himself mourning, then, if some divinely-inspired singer tells of past glory and ancient heroes and the gods, very quickly the grief-stricken one forgets his sorrow; quickly the gifts of the Muses distract him.
[104] Hail daughters of Zeus, grant me, I pray, beautiful song. Gloriously hymn the gods, the holy race of immortals, those whom Gaia bore in union with star-studded Ouranos, those arising from black Night, those briny Pontos produced. Tell first of all how the gods and Gaia came into being, and the rivers and Pontos boundless and raging with waves, and the bright-beaming stars and Ouranos stretching above, and those born to these, the gods who are givers of blessings; and tell how they divided their wealth and apportioned their honors, and how they first got control of many-valed Olympos. These things, O Muses, who have your homes on Olympos, tell me from the beginning, and what divine power first came into being.
Hail, daughters of Zeus! Sing to me, I pray, a beautiful song. Sing gloriously of the gods, the holy race of immortals. Those whom Gaia (earth) had with Ouranos (sky), the children of black Night, and the children of Pontos (the sea). First of all, tell me how the gods and the earth came into being, and the rivers, and the sea, boundless and raging with waves, and the stars and the sky stretching overhead, and their children, the gods who give blessings; and tell me how they divided their wealth and powers, and how they first came to control Mount Olympus. All of these things, Oh Muses who live on Olympus, tell me from the beginning, and tell me what divine power came into being first.
ok. that's a lot, i know. but breaking it up like that makes it easier to read, doesn't it?
i'll be putting Frazer's notes in later, as my hands are currently ded from typing all that out, i hope you don't mind. ^^;
if you have any questions, or maybe suggestions on phrasing, please feel free to leave a comment!
Frazer's Comment::
Hesiod, in keeping with the early Greek custom of introducing an epic with a hymn to some god, begins Theog. with a hymn to the Muses. He addresses them first as Helikonian Muses because Mount Helikon is where they first inspired him. They are pictured as dancing around the altar of Zeus on the top of this mountain after washing themselves in one of it's springs, in much the same way no doubt as human girls were accustomed to do. Helikon abounds in springs, the most famous of which is Hippokrene, "Horse Spring," reputedly brought into being by the blow of the hoof of the divine horse Pegasos. When the Muses have finished their dancing, they pass down the mountain singing a theogony in reverse, beginning with Zeus and ending with Night. This is the first of many catalogues in Theog.
Did the Muses really reveal themselves to Hesiod and inspire him to sing Theog.? We must remember that we live in a very different world from Hesiod's, and that others in antiquity (such as Moses, Amos, and the Greek poet Archilochos) are said to have had similar experiences. Sensitive souls brought up to believe in the possibility of such experiences may have been able to have them, and their poetry was later proof of their inspiration. Hesiod shows himself to be a true believer in the Muses when he tells us that he dedicated the tripod-cauldron to them (in the Works and Days, line 655).
Since the Muses inspire Hesiod to speak the truth, Theog. must give a truthful account of the gods. The assertion that the Muses sometimes speak falsely shows that there are other accounts with which Hesiod disagrees, such as, it seems likely, a version of the Prometheus story in which Zeus was actually tricked by Prometheus.
Beginning with line 36, we move from the Helikonian to the Olympian Muses, and are told of their birth and how they first went to Olympos. Mnemosyne (Memory) bore them to Zeus in Pieria, a district just north of Mount Olympos. This was probably their original home, for the place where the cult of a god arises is often identified as his birthplace. Zeus came to Mnemosyne's love nine times and so she produced nine daughters. The Graces and Desire, powers of enchantment with whom the Muses are closely associated, live near them in Pieria. This Hesiod expresses relationship in geographical instead of genealogical terms, as he also does later in the description of the Underworld.
The names of the Muses, some or even all of which Hesiod my have invented, are expressions of their powers. For instance, Klio means "Glorifier"; Thalia, "The Beautiful One"; Melpomene, "Songstress"; Terpsichore, "Lover of Dancing"; and Kalliope, "She of the Beautiful Voice". We should note that the Muses do not become patrons of separate departments of literature and science until much later. Even Kalliope, whom Hesiod praises as the inspirer of kings, that is, the nobles of his time, shares her power with her sisters.
The Muses are said to inspire two groups of men, poets and kings. Apollo, the god of the lyre, which he plays for the entertainment of the gods on Olympos, helps them with the poets. Zeus, the king of the gods, helps them with the kings, Kings are thus enabled to speak true judgements in a soothing voice, and are similar to Zeus in that they see to the maintenance of justice and order in the world. As for the poets, the Muses enable them to cause mourners to forget their sorrow. The daughters of Memory are bringers of forgetfulness - a play on words typical of Hesiod.
We end with a transition to the main poem. The Muses are asked to sing Theog.
and so, without further ado :: Theogony - Hymn to the Muses
[1]Let us now begin our singing with the Helikonian Muses, who are frequenters of Helikon, a mountain high and holy, as they dance around some spring's dark water on soft feet and around the sacred altar of the mighty son of Kronos. Having washed their tender bodies in the streams of the Permessos or the spring called Hippokrene or the holy brook Olmeios, on the topmost part of Helikon they hold their dances, beautiful and charming, tripping lightly on their feet.
Lets begin our singing with the god-like Muses, they who live on the holy mountain of Helikon, and dance around the dark blue spring and the altar of the mighty Zeus, and, having washed in the Permessus River, or the Horse's Spring, or the Olmeius River, they perform their beautiful and vigorous dances high on mount Helikon.
From there, they rise and fly at night, hidden by a thick fog, and sing their song with lovely voice, praising Zeus the aegis-holder(a mythical sheild) and Hera of Argos who wears gold sandals, and Zeus' daughter Athena who has grey eyes, and also the sun-god Apollo and Artemis the archer, and Poseidon the Earth-holder and shaker, honored Themis and bright-eyed Aphrodite, Hebe of the golden hair and glorious Dione, Leto, and Iapetos, and clever Kronos, Eos, and great Helios and the shining moon Selene, Gaia and Okeanos the great river, and black Night, and all the other immortal gods.
[22]These are the Muses who once taught Hesiod beautiful song as he was pasturing his flock in the foothills of holy mount Helikon. This is the speech with which I was first addressed by these goddesses, the Muses who sing on Olympos, the daughters of Zeus of the Aigis: "Shepherds who dwell in the fields, base creatures, disgraces, mere bellies, we know how to tell numerous lies which seem to be truthful, but whenever we wish we know how to utter the full truth."
These Muses are the very same who once taught me (the author, Hesiod) a beautiful song while i was pasturing my sheep in the foothills of their holy mount Helikon. This is what I heard when they first began to talk to me, "Shepherds who live in the fields are the lowest of the low, a disgrace really. We can tell many lies that seem like the truth, but if we want to, we can tell the whole truth."
[29] Thus did they speak, these eloquent daughters of almighty Zeus, and they gave me a rod, the shoot of a flowering laurel, which they had plucked, a marvelous thing, and breathed a divine voice into me to sing of what will be and what was before; and they bade me to hymn the race of the blessed immortals, and at the start and the end of my song to honor the Muses. But why linger, why stay in this world of oak tree and rock?
After they said this, these well-spoken daughters of Zeus gave me a newly-plucked flowering laurel shoot, so pretty, and they inspired me to tell of the future and of the past; and they told me to hymn (write in verse) of the immortal gods, and to start and finish my song by honoring the Muses. So why waste time telling you all of this?
[36] Let us rather begin with the Muses who as they sing their song to Zeus Father give joy to his wonderful mind on Olympos, as they reveal what is and what will be and what was before, voices harmonious. A single sweet tone melodiously, easily flows from their lips, and the house of their father Zeus the Loud Thubderer shimmers with joy at the piercing-sweet sound of their voices everywhere scattered; echoes roll over the peaks of snowy Olympos and through the homes of the gods. They with voices immortal first in their song offer praise to the holy race of the gods from the beginning, those Gaia bore to broad Ouranos and those who were born from these, the gods who are givers of blessings.
Why don't we start with the Muses, as they sing to Zeus the father, and give joy to him on Olympus, as they tell of the future and the past with harmonious voices. A beautiful melody flows from their lips, and brings joy to their father Zeus' house at the beautiful sound; the echoes carry over the peaks of Olympus and through the homes of the gods. The muses first offer praise to all the race of gods from the beginning, those Gaia (earth) had with Ouranos (the sky), and their grandchildren, the gods who give blessings.
[47] Secondly, sing they of Zeus, the Father of Gods and Men, and on beginning and ending their song these goddesses praise him, telling how he is the best of the gods and the greatest in strength. Then the race of men and that of strong-bodied giants are praised in song giving joy to the mind of Zeus on Olympos by the Olympian Muses, the daughters of Zeus of the Aigis. In Pieria, when she had mingled with Zeus, son of Kronos, their father, Mnemosyne, queen of the slopes of Eleuther, bore these powers that make evils forgotten and bring a cessation to sorrows.
Secondly, they sing of Zeus, the father of both gods and men, and they begin and end their song by praising him, saying he's the best of the gods, and the strongest. Then, they praise the races of man and giants, which gives Zeus joy. In Pieria (NE Thessaly), Mnemosyne (memory), the queen of Eleuther (NE of Attica), made love to Zeus, and gave birth to the Muses, who cause evils to be forgotten and make sorrows cease.
[56]Nine nights Zeus of the Counsels came and mingles with her, mounting the sacred bed apart from the other immortals; and when her time had arrived and the changing seasons had passed, month upon month having waned, the many days come to fulfillment, then she bore him nine daughters who are harmonious spirits thinking only of song and troubling their hearts with this only. These she bore close to the uppermost peak of snowy Olympos, where they have their bright dancing circles and glorious dwellings.
Zeus spent 9 nights with her in her bed, away from the other gods; when it was time for her to give birth and the seasons had changed, many months having passed, the many days of waiting finally over, she had 9 daughters, beautiful spirits who think only of song, and nothing else. She gave birth close to the tip of snowy Olympus, where they now have their wonderful dancing circles and also their homes.
[64]Near them the Graces and Himeros dwell in bountiful feasting, while they, the Muses, dancing and singing with lovely voices, glorify the special empowerments and characteristics of all the immortals, hymning their praises in lovely song. Then they went to Olympos, rejoicing in their beautiful voices, singing and dancing divinely; and everywhere black earth resounded, echoing their singing. From under their feet a lovely sound rose as they went to their father, to him who is king over heaven, for he controls the thunder and smoldering bolt of the lightening, and he has conquered Kronos, his father, and fairly apportioned to the immortals each of their rights and granted them honors.
Nearby, the Graces and Himeros (desire) live, while the Muses, dancing and singing beautifully, glorify the powers and characteristics of the gods, singing their praises in lovely song. Then they went to Olympus, and rejoiced in their beautiful voices, singing and dancing divinely; and everywhere the earth echoed their singing. From the ground a lovely sound arose as they went to Zeus, who is king of heaven, for he controls the thunder and lightening, and he beat Kronos, his father, and he gave the gods their rights and granted them honors and powers.
[75] So they were singing, the Muses, who have their homes on Olympos, all the divine nine daughters begotten by Zeus: Klio, joyful Euterpe, Thalia, songful Melpomene, dancing Terpsichore, Erato, Polyhymnia, heavenly Ourania, and Kalliope, who is the most important of all, for she grants her ready attendance to honorable kings. He to whom these daughters of almighty Zeus are gracious, every Zeus-nurtured king they look on with favor at birth, receives from them on his tongue a sweet pouring of heavenly dew, and from his mouth the words flow with gentleness.
And so they sang, the Muses, who live on Olypmus, all 9 divine daughters of Zeus: Cleo, happy Euterpe, Thalia, singing Melpomene, dancing Terpsichore, Erato, Polyhymnia, heavenly Ourania, and Calliope, who's the most important of all. She grants her powers to honorable kings. He who they are gracious to, the Zeus-nurtured king is favoured at birth, for he receives from the Muses on his tongue a heavenly dew, which makes him well-spoken.
[84] Then the people all look in honor to him interpreting the laws with verdicts showing straight justice; and he by his smooth and unerring speech swiftly bring even to great disagreements a skillful solution. Kings are considered wise because whenever their people need some redress they in assembly see that they gain it easily, using their skill in the art of gentle persuasion. When they go through the gathering, their people greet them like gods with blandishing reverence, and they are outstanding among the assembled.
Then his people honor him and his interpretations of the laws with just verdicts; and he with true and beautiful speech swiftly brings even the largest disagreements to amicable solutions. Kings are considered wise because when the people need some correction the king sees that they get it easily and fairly during assembly, using his powers of gentle persuasion. When he goes through a gathering, his people greet him as though he were a god, giving reverence, and the king is outstanding among the assembled.
[93] Such are the holy gifts of the Muses to mortal men, for by the power of the Muses and far-shooting Apollo men who sing and play on the lyre exist on the earth and kings are empowered by the Muses and Zeus. Blessed the man who is loved by the Muses; sweet is the voice that flows from his mouth. So if someone is stricken with grief of a recent bereavement and is torturing his heart with mourning, then if some singer serving the Muses sings of past glory and heroes of old and tells of the blessed immortals who have their homes on Olympos, swiftly the greif-stricken one is forgetful and remembers none of his sorrow; quickly the gifts of the Muses divert him.
Such are the gifts of the Muses to man, for by their power and the archer Apollo, mistrels and musicians exist on the earth, and kings are empowered by the Muses and Zeus. Those whom the Muses love are truely blessed; their voices flow sweetly from their mouths. If someone is grieving some recent loss and is torturing himself mourning, then, if some divinely-inspired singer tells of past glory and ancient heroes and the gods, very quickly the grief-stricken one forgets his sorrow; quickly the gifts of the Muses distract him.
[104] Hail daughters of Zeus, grant me, I pray, beautiful song. Gloriously hymn the gods, the holy race of immortals, those whom Gaia bore in union with star-studded Ouranos, those arising from black Night, those briny Pontos produced. Tell first of all how the gods and Gaia came into being, and the rivers and Pontos boundless and raging with waves, and the bright-beaming stars and Ouranos stretching above, and those born to these, the gods who are givers of blessings; and tell how they divided their wealth and apportioned their honors, and how they first got control of many-valed Olympos. These things, O Muses, who have your homes on Olympos, tell me from the beginning, and what divine power first came into being.
Hail, daughters of Zeus! Sing to me, I pray, a beautiful song. Sing gloriously of the gods, the holy race of immortals. Those whom Gaia (earth) had with Ouranos (sky), the children of black Night, and the children of Pontos (the sea). First of all, tell me how the gods and the earth came into being, and the rivers, and the sea, boundless and raging with waves, and the stars and the sky stretching overhead, and their children, the gods who give blessings; and tell me how they divided their wealth and powers, and how they first came to control Mount Olympus. All of these things, Oh Muses who live on Olympus, tell me from the beginning, and tell me what divine power came into being first.
ok. that's a lot, i know. but breaking it up like that makes it easier to read, doesn't it?
i'll be putting Frazer's notes in later, as my hands are currently ded from typing all that out, i hope you don't mind. ^^;
if you have any questions, or maybe suggestions on phrasing, please feel free to leave a comment!
Frazer's Comment::
Hesiod, in keeping with the early Greek custom of introducing an epic with a hymn to some god, begins Theog. with a hymn to the Muses. He addresses them first as Helikonian Muses because Mount Helikon is where they first inspired him. They are pictured as dancing around the altar of Zeus on the top of this mountain after washing themselves in one of it's springs, in much the same way no doubt as human girls were accustomed to do. Helikon abounds in springs, the most famous of which is Hippokrene, "Horse Spring," reputedly brought into being by the blow of the hoof of the divine horse Pegasos. When the Muses have finished their dancing, they pass down the mountain singing a theogony in reverse, beginning with Zeus and ending with Night. This is the first of many catalogues in Theog.
Did the Muses really reveal themselves to Hesiod and inspire him to sing Theog.? We must remember that we live in a very different world from Hesiod's, and that others in antiquity (such as Moses, Amos, and the Greek poet Archilochos) are said to have had similar experiences. Sensitive souls brought up to believe in the possibility of such experiences may have been able to have them, and their poetry was later proof of their inspiration. Hesiod shows himself to be a true believer in the Muses when he tells us that he dedicated the tripod-cauldron to them (in the Works and Days, line 655).
Since the Muses inspire Hesiod to speak the truth, Theog. must give a truthful account of the gods. The assertion that the Muses sometimes speak falsely shows that there are other accounts with which Hesiod disagrees, such as, it seems likely, a version of the Prometheus story in which Zeus was actually tricked by Prometheus.
Beginning with line 36, we move from the Helikonian to the Olympian Muses, and are told of their birth and how they first went to Olympos. Mnemosyne (Memory) bore them to Zeus in Pieria, a district just north of Mount Olympos. This was probably their original home, for the place where the cult of a god arises is often identified as his birthplace. Zeus came to Mnemosyne's love nine times and so she produced nine daughters. The Graces and Desire, powers of enchantment with whom the Muses are closely associated, live near them in Pieria. This Hesiod expresses relationship in geographical instead of genealogical terms, as he also does later in the description of the Underworld.
The names of the Muses, some or even all of which Hesiod my have invented, are expressions of their powers. For instance, Klio means "Glorifier"; Thalia, "The Beautiful One"; Melpomene, "Songstress"; Terpsichore, "Lover of Dancing"; and Kalliope, "She of the Beautiful Voice". We should note that the Muses do not become patrons of separate departments of literature and science until much later. Even Kalliope, whom Hesiod praises as the inspirer of kings, that is, the nobles of his time, shares her power with her sisters.
The Muses are said to inspire two groups of men, poets and kings. Apollo, the god of the lyre, which he plays for the entertainment of the gods on Olympos, helps them with the poets. Zeus, the king of the gods, helps them with the kings, Kings are thus enabled to speak true judgements in a soothing voice, and are similar to Zeus in that they see to the maintenance of justice and order in the world. As for the poets, the Muses enable them to cause mourners to forget their sorrow. The daughters of Memory are bringers of forgetfulness - a play on words typical of Hesiod.
We end with a transition to the main poem. The Muses are asked to sing Theog.
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