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Showing posts with label Greek. Show all posts
Showing posts with label Greek. Show all posts
Sunday, August 3, 2008
Thursday, July 17, 2008
Greek Mythology: Stories
Creation of the World
In the begining there was only chaos. Then out of the void appeared Erebus, the unknowable place where death dwells, and Night. All else was empty, silent, endless, darkness. Then somehow Love was born bringing a start of order. From Love came Light and Day. Once there was Light and Day, Gaea, the earth appeared.
Then Erebus slept with Night, who gave birth to Ether, the heavenly light, and to Day the earthly light. Then Night alone produced Doom, Fate, Death, Sleep, Dreams, Nemesis, and others that come to man out of darkness.
Meanwhile Gaea alone gave birth to Uranus, the heavens. Uranus became Gaea's mate covering her on all sides. Together they produced the three Cyclopes, the three Hecatoncheires, and twelve Titans.
However, Uranus was a bad father and husband. He hated the Hecatoncheires. He imprisoned them by pushing them into the hidden places of the earth, Gaea's womb. This angered Gaea and she ploted against Uranus. She made a flint sickle and tried to get her children to attack Uranus. All were too afraid except, the youngest Titan, Cronus.
Gaea and Cronus set up an ambush of Uranus as he lay with Gaea at night. Cronus grabed his father and castrated him, with the stone sickle, throwing the severed genitales into the ocean. The fate of Uranus is not clear. He either died, withdrew from the earth, or exiled himself to Italy. As he departed he promised that Cronus and the Titans would be punished. From his spilt blood came the Giants, the Ash Tree Nymphs, and the Erinnyes. From the sea foam where his genitales fell came Aphrodite.
Cronus became the next ruler. He imprisoned the Cyclopes and the Hecatoncheires in Tartarus. He married his sister Rhea, under his rule the Titans had many offspring. He ruled for many ages. However, Gaea and Uranus both had prophesied that he would be overthrown by a son. To avoid this Cronus swallowed each of his children as they were born. Rhea was angry at the treatment of the children and ploted against Cronus. When it came time to give birth to her sixth child, Rhea hid herself, then she left the child to be raised by nymphs. To concel her act she wrapped a stone in swaddling cloths and passed it off as the baby to Cronus, who swallowed it.
This child was Zeus. He grew into a handsome youth on Crete. He consulted Metis on how to defeat Cronus. She prepaired a drink for Cronus design to make him vomit up the other children. Rhea convinced Cronus to accept his son and Zeus was allowed to return to Mount Olympus as Cronus's cupbearer. This gave Zeus the opertunity to slip Cronus the specially prepaired drink. This worked as planned and the other five children were vomitted up. Being gods they were unharmed. They were thankful to Zeus and made him their leader.
Cronus was yet to be defeated. He and the Titans, except Prometheus, Epimetheus, and Oceanus, fought to retain their power. Atlas became their leader in battle and it looked for some time as though they would win and put the young gods down. However, Zeus was cunning. He went down to Tartarus and freed the Cyclopes and the Hecatoncheires. Prometheus joined Zeus as well. He returned to battle with his new allies. The Cyclopes provided Zeus with lighting bolts for weapons. The Hecatoncheires he set in ambush armed with boulders. With the time right, Zeus retreated drawing the Titans into the Hecatoncheires's ambush. The Hecatoncheires rained down hundreds of boulders with such a fury the Titans thought the mountains were falling on them. They broke and ran giving Zeus victory.
Zeus exiled the Titans who had fought against him into Tartarus. Except for Atlas, who was singled out for the special punishment of holding the world on his shoulders.
However, even after this victory Zeus was not safe. Gaea angry that her children had been imprisoned gave birth to a last offspring, Typhoeus. Typhoeus was so fearsome that most of the gods fled. However, Zeus faced the monster and flinging his lighting bolts was able to kill it. Typhoeus was burried under Mount Etna in Sicily.
Much later a final challenge to Zeus rule was made by the Giants. They went so far as to attempt to invade Mount Olympus, piling mountain upon mountain in an effort to reach the top. But, the gods had grown strong and with the help of Heracles the Giants were subdued or killed.
The Creation of Man by Prometheus
Prometheus and Epimetheus were spared imprisonment in Tatarus because they had not fought with their fellow Titans during the war with the Olympians. They were given the task of creating man. Prometheus shaped man out of mud, and Athena breathed life into his clay figure.
Prometheus had assigned Epimetheus the task of giving the creatures of the earth thier various qualities, such as swiftness, cunning, strength, fur, wings. Unfortunately, by the time he got to man Epimetheus had given all the good qualities out and there were none left for man. So Prometheus decided to make man stand upright as the gods did and to give them fire.
Prometheus loved man more then the Olympians, who had banished most of his family to Tartarus. So when Zeus decreed that man must present a portion of each animal they scarified to the gods Prometheus decided to trick Zeus. He created two piles, one with the bones wrapped in juicy fat, the other with the good meat hidden in the hide. He then bade Zeus to pick. Zeus picked the bones. Since he had given his word Zeus had to accept that as his share for future sacrafices. In his anger over the trick he took fire away from man. However, Prometheus lit a torch from the sun and brought it back again to man. Zeus was enraged that man again had fire. He decided to inflict a terrable punishment on both man and Prometheus.
To punish man, Zeus had Hephaestus create a mortal of stunning beauty. The gods gave the mortal many gifts of wealth. He then had Hermes give the mortal a deceptive heart and a lying tongue. This creation was Pandora, the first women. A final gift was a jar which Pandora was forbidden to open. Thus, completed Zeus sent Pandora down to Epimetheus who was staying amongst the men.
Prometheus had warned Epimetheus not to accept gifts from Zeus but, Pandora's beauty was too great and he allowed her to stay. Eventually, Pandora's curiosity about the jar she was forbidden to open became to great. She opened the jar and out flew all manor of evils, sorrows, plagues, and misfortunes. However, the bottom of the jar held one good thing - hope.
Zeus was angry at Prometheus for three things: being tricked on scarifices, stealing fire for man, and for refusing to tell Zeus which of Zeus's children would dethrone him. Zeus had his servants, Force and Violence, seize Prometheus, take him to the Caucasus Mountains, and chain him to a rock with unbreakable adamanite chains. Here he was tormented day and night by a giant eagle tearing at his liver. Zeus gave Prometheus two ways out of this torment. He could tell Zeus who the mother of the child that would dethrone him was. Or meet two conditions: First, that an immortal must volunteer to die for Prometheus. Second, that a mortal must kill the eagle and unchain him. Eventually, Chiron the Centaur agreed to die for him and Heracles killed the eagle and unbound him.
Zeus Lovers
As the sky god Zeus had easy access to the women of the world and took full advantage of it. Also, his power as a supreme god made him difficult to resist. Prior to his marrage to Hera he was married first to Metis, then Themis. He was interested in Demeter but she resisted him. His third wife was Mnemosyne. The list of lovers after his final marrage, to Hera, is considerable:
Europa
Europa was the daughter of the King Agenor of Sidon. She had the continent of Europe named for her. Somewhat miraculesly Hera was distracted during her affair with Zeus and never punished her for it.
One night Europa had a dream. In this dream two continents, which were in the forms of women were arguing over Europa. Asia maintained that since Europa had been born in Asia she belonged to it. The other continent, which was nameless, said that her birth was not important, that Zeus would give her to it.
It was early morning, disturbed by the dream Europa did not go back to sleep. She summoned her companions, who were all daughters of nobility and of her age. It was a beautiful day and they went off gathering flowers by the sea. Zeus noticed this charming group, particularly Europa, who was the prettest of the maidens. Some say that Eros, induced him into action with one of his darts. Although, Zeus often made due with self motivation. In any case, Zeus appeared to the group as a white bull. A white bull more beautiful then any other. A bull that smelled of flowers, and lowed musically. A bull so obviously gentle that all the maidens rushed to stroke and pet it.
The bull laid down in front of Europa. She slid on to its back. Instantly, the bull charged off, plunging into the sea, and began to swim rapidly from the shore. Europa saw that a procesion had joined them, Nereids riding dolphins, Triton blowing his horn, even Poseidon. From this she realized that the bull must be a god. She pleaded with him to pity her. Zeus spoke to her and explained his love. He took her to Create, where he had been raised. He promised that she would bear him many famous sons.
Her sons included Minos I and Rhadamanthus.
Io
Zeus fell in love with Io and seduced her. To try to keep Hera from noticing he covered the world with a thick blanket of clouds. This backfired, arousing Hera's suspicions. She came down from Mount Olympus and begain dispersing the clouds. Zeus did some quick thinking and changed Io's form from being a lovely maiden. So as the clouds dispersed Hera found Zeus standing next to a white heifer. He then swore that he had never seen the cow before, it had just sprang right out of the earth. Seeing right through this Hera complimented the cow and asked to have it as a present. As turning such a reasonable request down would have given the whole thing away, Zeus presented her with the cow.
She sent the cow away and arranged Arges to watch over it. Since Arges had a hundred eyes and could have some of them sleep while others were awake he made a fine watchman. Desperate, Zeus sent Hermes to fetch Io. Disgused as a shepard, Hermes had to employ all his skill as a musician and story teller to gain Arges confidence and lull him to sleep. Once asleep Hermes killed Arges. As a memorial, Hera took his eyes and set them into the tail of her favorite bird, the peacock.
While Io was now free Hera sent the mother of all gad-flys to sting the still bovine Io. This pushed her near madness, trying to escape she wandered the world. During her wanders she came across Prometheus while chained. He gave her hope. He predicted that she would have to wander for many years. But, she would eventually be changed back into human form and would bear a child. He predicted that a decendent of this child would be a great hero and set him free.
His predictions came true. During her wanderings many geographical features where named after her including the Ionian Sea, and the Bosphorus (which means ford of the cow). She eventually reached the Nile where Zeus did restore her to human form. She bore Epaphus and eleven generations later her descendant Hercules would set Prometheus free.
Semele
Semele was a Thebian princess. She is the only mortal to be the parent of a god. She was one of Zeus many lovers and like most came to an unfortunate end due to Hera's jealous hatred. She is best known as the mother of Dionysus. While she was killed shortly before giving birth the child was resuced by Zeus. Eventually Dionysus, who had never seen her, managed to rescue her from the underworld. and arrange for her to live on Mount Olympus.
Athenia's Birth
Zeus came to lust after Metis, and chased her in his direct way. Metis tried to escape, going so far as to change her form many times. Turning into various creatures such as hawks, fish, and serpents. However, Zeus was both determined and equally proficient at changing form. He continued his persuit until she relented.
An Oracle of Gaea then prophesied that Metis first child would be a girl but, her second child would be a boy that would overthrow Zeus as had happened to his father and grandfather. Zeus took this warning to heart. When he next saw Metis he flattered her and put her at her ease. Then with Metis off gaurd Zeus suddenly opened his mouth and swallowed her. This was the end of Metis but, possibly the beginning of Zeus's wisdom.
After a time Zeus developed the mother of all headaches. He howled so loudly it could be heard throughout the earth. The other gods came to see what the problem was. Hermes realized what needed to be done and directed Hephaestus to take a wedge and split open Zeus's skull. Out of the skull sprang Athena, full grown and in a full set of armour. Due to her manor of birth she has dominion over all things of the intellect.
The Wanderings of Dionysus
Once he had grown to manhood Dionysus decied to wander far and wide, including areas outside of greece. Where ever he went he taught men how to cultivate vines, and the mysteries of his cult. He was accepted until he returned to his own country of Thebes.
As he journeyed back to greece he was spotted by pirates. He appeared to them as a rich young man. He might even be the son of a king. He certainly looked like his parents would pay a rich ransom for his safe return. Happy at their good luck the pirates siezed him and brought him aboard their ship. They then attempted to tie him to the ship but, the ropes refused to hold. Anyplace a rope touched him it just fell apart. Dionysus watched calmly, smiling.
After some time the helmsman realized that only a god could be responsible. He called out that the crew should free Dionysus and beg his forgiveness. But, the captain mocked the helmsman as a fool and called for the crew to set sail. The crew raised the sail and caught the wind but, the ship did not move. Looking around they saw the ship quickly becoming overgrown with vines that held it fast. Dionysus then changed himself into a lion and began to chase the crewmen. To escape they leaped overboard but, as they did they were changed to dolphins. Only on the helmsman did Dionysus have mercy.
As he passed through Thrance he was insulted by King Lycurgus, who bitterly opposed his new religion. Initialy Dionysus retreated into the sea but, he returned, overpowered Lycurgus and imprisoned him in a rocky cave. Dionysus planned to let him reflect and learn from his mistakes. However, Zeus did not care to have the gods insulted, so he blinded then killed Lycurgus.
He pressed on to Thebes, ruled by his cousin Pentheus. However, Pentheus did not know of Dionysus. Dionysus was with a group of his followers, who were naturally singing and dancing loudly, flushed with wine. Pentheus disliked the loud, strangers, and ordered his guards to imprison them all. He refered to their leader as a cheating sorcerer from Lydia. When he said this the blind old phophet Teiresias, who had already dressed as one of Dionysus's followers gave Pentheus a warning: "The man you reject is a new god. He is Semele's child, whom Zeus rescued. He, along with Demeter, are the greatest upon earth for men." Pentheus, seeing the strange garb Teiresias had on, laughed at him and ordered his guards to continue.
The guards soon found that ropes fell apart, latches fell open, and there they could not imprison Dionysus's followers. The took Dionysus to Pentheus. Dionysus tried to explain at length his worship but, Pentheus listened only to his own anger and insulted Dionysus. Finally, Dionysus gave up and left Pentheus to his doom.
Pentheus persued Dionysus followers up into the hills where they had gone after walking away from his prison. Many of the local women including Pentheus's mother and sister had joined them there. Then Dionysus appeared to his followers in his most terrible aspect and drove them mad. To them Pentheus appeared to be a moutain lion. In a berserk rage they attacked him. Now Pentheus realized he had fought with a god and would die for it. His mother was the first to reach him, and ripped his head off, while the others tore off his limbs.
J.M.Hunt
In the begining there was only chaos. Then out of the void appeared Erebus, the unknowable place where death dwells, and Night. All else was empty, silent, endless, darkness. Then somehow Love was born bringing a start of order. From Love came Light and Day. Once there was Light and Day, Gaea, the earth appeared.
Then Erebus slept with Night, who gave birth to Ether, the heavenly light, and to Day the earthly light. Then Night alone produced Doom, Fate, Death, Sleep, Dreams, Nemesis, and others that come to man out of darkness.
Meanwhile Gaea alone gave birth to Uranus, the heavens. Uranus became Gaea's mate covering her on all sides. Together they produced the three Cyclopes, the three Hecatoncheires, and twelve Titans.
However, Uranus was a bad father and husband. He hated the Hecatoncheires. He imprisoned them by pushing them into the hidden places of the earth, Gaea's womb. This angered Gaea and she ploted against Uranus. She made a flint sickle and tried to get her children to attack Uranus. All were too afraid except, the youngest Titan, Cronus.
Gaea and Cronus set up an ambush of Uranus as he lay with Gaea at night. Cronus grabed his father and castrated him, with the stone sickle, throwing the severed genitales into the ocean. The fate of Uranus is not clear. He either died, withdrew from the earth, or exiled himself to Italy. As he departed he promised that Cronus and the Titans would be punished. From his spilt blood came the Giants, the Ash Tree Nymphs, and the Erinnyes. From the sea foam where his genitales fell came Aphrodite.
Cronus became the next ruler. He imprisoned the Cyclopes and the Hecatoncheires in Tartarus. He married his sister Rhea, under his rule the Titans had many offspring. He ruled for many ages. However, Gaea and Uranus both had prophesied that he would be overthrown by a son. To avoid this Cronus swallowed each of his children as they were born. Rhea was angry at the treatment of the children and ploted against Cronus. When it came time to give birth to her sixth child, Rhea hid herself, then she left the child to be raised by nymphs. To concel her act she wrapped a stone in swaddling cloths and passed it off as the baby to Cronus, who swallowed it.
This child was Zeus. He grew into a handsome youth on Crete. He consulted Metis on how to defeat Cronus. She prepaired a drink for Cronus design to make him vomit up the other children. Rhea convinced Cronus to accept his son and Zeus was allowed to return to Mount Olympus as Cronus's cupbearer. This gave Zeus the opertunity to slip Cronus the specially prepaired drink. This worked as planned and the other five children were vomitted up. Being gods they were unharmed. They were thankful to Zeus and made him their leader.
Cronus was yet to be defeated. He and the Titans, except Prometheus, Epimetheus, and Oceanus, fought to retain their power. Atlas became their leader in battle and it looked for some time as though they would win and put the young gods down. However, Zeus was cunning. He went down to Tartarus and freed the Cyclopes and the Hecatoncheires. Prometheus joined Zeus as well. He returned to battle with his new allies. The Cyclopes provided Zeus with lighting bolts for weapons. The Hecatoncheires he set in ambush armed with boulders. With the time right, Zeus retreated drawing the Titans into the Hecatoncheires's ambush. The Hecatoncheires rained down hundreds of boulders with such a fury the Titans thought the mountains were falling on them. They broke and ran giving Zeus victory.
Zeus exiled the Titans who had fought against him into Tartarus. Except for Atlas, who was singled out for the special punishment of holding the world on his shoulders.
However, even after this victory Zeus was not safe. Gaea angry that her children had been imprisoned gave birth to a last offspring, Typhoeus. Typhoeus was so fearsome that most of the gods fled. However, Zeus faced the monster and flinging his lighting bolts was able to kill it. Typhoeus was burried under Mount Etna in Sicily.
Much later a final challenge to Zeus rule was made by the Giants. They went so far as to attempt to invade Mount Olympus, piling mountain upon mountain in an effort to reach the top. But, the gods had grown strong and with the help of Heracles the Giants were subdued or killed.
The Creation of Man by Prometheus
Prometheus and Epimetheus were spared imprisonment in Tatarus because they had not fought with their fellow Titans during the war with the Olympians. They were given the task of creating man. Prometheus shaped man out of mud, and Athena breathed life into his clay figure.
Prometheus had assigned Epimetheus the task of giving the creatures of the earth thier various qualities, such as swiftness, cunning, strength, fur, wings. Unfortunately, by the time he got to man Epimetheus had given all the good qualities out and there were none left for man. So Prometheus decided to make man stand upright as the gods did and to give them fire.
Prometheus loved man more then the Olympians, who had banished most of his family to Tartarus. So when Zeus decreed that man must present a portion of each animal they scarified to the gods Prometheus decided to trick Zeus. He created two piles, one with the bones wrapped in juicy fat, the other with the good meat hidden in the hide. He then bade Zeus to pick. Zeus picked the bones. Since he had given his word Zeus had to accept that as his share for future sacrafices. In his anger over the trick he took fire away from man. However, Prometheus lit a torch from the sun and brought it back again to man. Zeus was enraged that man again had fire. He decided to inflict a terrable punishment on both man and Prometheus.
To punish man, Zeus had Hephaestus create a mortal of stunning beauty. The gods gave the mortal many gifts of wealth. He then had Hermes give the mortal a deceptive heart and a lying tongue. This creation was Pandora, the first women. A final gift was a jar which Pandora was forbidden to open. Thus, completed Zeus sent Pandora down to Epimetheus who was staying amongst the men.
Prometheus had warned Epimetheus not to accept gifts from Zeus but, Pandora's beauty was too great and he allowed her to stay. Eventually, Pandora's curiosity about the jar she was forbidden to open became to great. She opened the jar and out flew all manor of evils, sorrows, plagues, and misfortunes. However, the bottom of the jar held one good thing - hope.
Zeus was angry at Prometheus for three things: being tricked on scarifices, stealing fire for man, and for refusing to tell Zeus which of Zeus's children would dethrone him. Zeus had his servants, Force and Violence, seize Prometheus, take him to the Caucasus Mountains, and chain him to a rock with unbreakable adamanite chains. Here he was tormented day and night by a giant eagle tearing at his liver. Zeus gave Prometheus two ways out of this torment. He could tell Zeus who the mother of the child that would dethrone him was. Or meet two conditions: First, that an immortal must volunteer to die for Prometheus. Second, that a mortal must kill the eagle and unchain him. Eventually, Chiron the Centaur agreed to die for him and Heracles killed the eagle and unbound him.
Zeus Lovers
As the sky god Zeus had easy access to the women of the world and took full advantage of it. Also, his power as a supreme god made him difficult to resist. Prior to his marrage to Hera he was married first to Metis, then Themis. He was interested in Demeter but she resisted him. His third wife was Mnemosyne. The list of lovers after his final marrage, to Hera, is considerable:
Europa
Europa was the daughter of the King Agenor of Sidon. She had the continent of Europe named for her. Somewhat miraculesly Hera was distracted during her affair with Zeus and never punished her for it.
One night Europa had a dream. In this dream two continents, which were in the forms of women were arguing over Europa. Asia maintained that since Europa had been born in Asia she belonged to it. The other continent, which was nameless, said that her birth was not important, that Zeus would give her to it.
It was early morning, disturbed by the dream Europa did not go back to sleep. She summoned her companions, who were all daughters of nobility and of her age. It was a beautiful day and they went off gathering flowers by the sea. Zeus noticed this charming group, particularly Europa, who was the prettest of the maidens. Some say that Eros, induced him into action with one of his darts. Although, Zeus often made due with self motivation. In any case, Zeus appeared to the group as a white bull. A white bull more beautiful then any other. A bull that smelled of flowers, and lowed musically. A bull so obviously gentle that all the maidens rushed to stroke and pet it.
The bull laid down in front of Europa. She slid on to its back. Instantly, the bull charged off, plunging into the sea, and began to swim rapidly from the shore. Europa saw that a procesion had joined them, Nereids riding dolphins, Triton blowing his horn, even Poseidon. From this she realized that the bull must be a god. She pleaded with him to pity her. Zeus spoke to her and explained his love. He took her to Create, where he had been raised. He promised that she would bear him many famous sons.
Her sons included Minos I and Rhadamanthus.
Io
Zeus fell in love with Io and seduced her. To try to keep Hera from noticing he covered the world with a thick blanket of clouds. This backfired, arousing Hera's suspicions. She came down from Mount Olympus and begain dispersing the clouds. Zeus did some quick thinking and changed Io's form from being a lovely maiden. So as the clouds dispersed Hera found Zeus standing next to a white heifer. He then swore that he had never seen the cow before, it had just sprang right out of the earth. Seeing right through this Hera complimented the cow and asked to have it as a present. As turning such a reasonable request down would have given the whole thing away, Zeus presented her with the cow.
She sent the cow away and arranged Arges to watch over it. Since Arges had a hundred eyes and could have some of them sleep while others were awake he made a fine watchman. Desperate, Zeus sent Hermes to fetch Io. Disgused as a shepard, Hermes had to employ all his skill as a musician and story teller to gain Arges confidence and lull him to sleep. Once asleep Hermes killed Arges. As a memorial, Hera took his eyes and set them into the tail of her favorite bird, the peacock.
While Io was now free Hera sent the mother of all gad-flys to sting the still bovine Io. This pushed her near madness, trying to escape she wandered the world. During her wanders she came across Prometheus while chained. He gave her hope. He predicted that she would have to wander for many years. But, she would eventually be changed back into human form and would bear a child. He predicted that a decendent of this child would be a great hero and set him free.
His predictions came true. During her wanderings many geographical features where named after her including the Ionian Sea, and the Bosphorus (which means ford of the cow). She eventually reached the Nile where Zeus did restore her to human form. She bore Epaphus and eleven generations later her descendant Hercules would set Prometheus free.
Semele
Semele was a Thebian princess. She is the only mortal to be the parent of a god. She was one of Zeus many lovers and like most came to an unfortunate end due to Hera's jealous hatred. She is best known as the mother of Dionysus. While she was killed shortly before giving birth the child was resuced by Zeus. Eventually Dionysus, who had never seen her, managed to rescue her from the underworld. and arrange for her to live on Mount Olympus.
Athenia's Birth
Zeus came to lust after Metis, and chased her in his direct way. Metis tried to escape, going so far as to change her form many times. Turning into various creatures such as hawks, fish, and serpents. However, Zeus was both determined and equally proficient at changing form. He continued his persuit until she relented.
An Oracle of Gaea then prophesied that Metis first child would be a girl but, her second child would be a boy that would overthrow Zeus as had happened to his father and grandfather. Zeus took this warning to heart. When he next saw Metis he flattered her and put her at her ease. Then with Metis off gaurd Zeus suddenly opened his mouth and swallowed her. This was the end of Metis but, possibly the beginning of Zeus's wisdom.
After a time Zeus developed the mother of all headaches. He howled so loudly it could be heard throughout the earth. The other gods came to see what the problem was. Hermes realized what needed to be done and directed Hephaestus to take a wedge and split open Zeus's skull. Out of the skull sprang Athena, full grown and in a full set of armour. Due to her manor of birth she has dominion over all things of the intellect.
The Wanderings of Dionysus
Once he had grown to manhood Dionysus decied to wander far and wide, including areas outside of greece. Where ever he went he taught men how to cultivate vines, and the mysteries of his cult. He was accepted until he returned to his own country of Thebes.
As he journeyed back to greece he was spotted by pirates. He appeared to them as a rich young man. He might even be the son of a king. He certainly looked like his parents would pay a rich ransom for his safe return. Happy at their good luck the pirates siezed him and brought him aboard their ship. They then attempted to tie him to the ship but, the ropes refused to hold. Anyplace a rope touched him it just fell apart. Dionysus watched calmly, smiling.
After some time the helmsman realized that only a god could be responsible. He called out that the crew should free Dionysus and beg his forgiveness. But, the captain mocked the helmsman as a fool and called for the crew to set sail. The crew raised the sail and caught the wind but, the ship did not move. Looking around they saw the ship quickly becoming overgrown with vines that held it fast. Dionysus then changed himself into a lion and began to chase the crewmen. To escape they leaped overboard but, as they did they were changed to dolphins. Only on the helmsman did Dionysus have mercy.
As he passed through Thrance he was insulted by King Lycurgus, who bitterly opposed his new religion. Initialy Dionysus retreated into the sea but, he returned, overpowered Lycurgus and imprisoned him in a rocky cave. Dionysus planned to let him reflect and learn from his mistakes. However, Zeus did not care to have the gods insulted, so he blinded then killed Lycurgus.
He pressed on to Thebes, ruled by his cousin Pentheus. However, Pentheus did not know of Dionysus. Dionysus was with a group of his followers, who were naturally singing and dancing loudly, flushed with wine. Pentheus disliked the loud, strangers, and ordered his guards to imprison them all. He refered to their leader as a cheating sorcerer from Lydia. When he said this the blind old phophet Teiresias, who had already dressed as one of Dionysus's followers gave Pentheus a warning: "The man you reject is a new god. He is Semele's child, whom Zeus rescued. He, along with Demeter, are the greatest upon earth for men." Pentheus, seeing the strange garb Teiresias had on, laughed at him and ordered his guards to continue.
The guards soon found that ropes fell apart, latches fell open, and there they could not imprison Dionysus's followers. The took Dionysus to Pentheus. Dionysus tried to explain at length his worship but, Pentheus listened only to his own anger and insulted Dionysus. Finally, Dionysus gave up and left Pentheus to his doom.
Pentheus persued Dionysus followers up into the hills where they had gone after walking away from his prison. Many of the local women including Pentheus's mother and sister had joined them there. Then Dionysus appeared to his followers in his most terrible aspect and drove them mad. To them Pentheus appeared to be a moutain lion. In a berserk rage they attacked him. Now Pentheus realized he had fought with a god and would die for it. His mother was the first to reach him, and ripped his head off, while the others tore off his limbs.
J.M.Hunt
Greek Mythology: Creatures
Creatures
Cyclopes
The Cyclopes were gigantic one eyed monsters. There were three of them representing thunder, lighting, and the lighting bolt. They are named Brontes, Steropes, and Arges. They were born to Gaea and Uranus. They were also the first smiths. When Cronus came to power he imprisoned the Cyclopes in Tartarus. The were released by Zeus and fought with him against the Titans. As a reward for their release the Cyclopes gave Zeus his weapons of lighting and thunder. They continued as his workers at Mount Olympus forging his thunerbolts
Arges was killed by Hermes while he guarded Io for Hera
Apollo killed at least one of the Cyclopes to retribution for Zeus killing his son Aesculapius.
Hecatoncheires
Hecatoncheires means "hundred handed". They were gigantic and had fifty heads and one hundred arms each of great strength. There were three of them: Briareus also called Aegaeon, Cottus, and Gyges also called Gyes. They were born to Gaea and Uranus. Their mutual hatered of Uranus caused him to force the Hecatoncheires back into Gaea's womb. This parcipatated Gaea's rebellion against Uranus. When Cronus came to power he imprisoned the Cyclopes in Tartarus. The were released by Zeus and fought with him against the Titans. They were able to hurl huge boulders as many as a hundred at a time against their opponents. One of them, Briareus, served as Zeus's bodygaurd.
Giants
The Giants were generated from Uranus blood resulting from his castration by Cronus. They became powerful enough to try to unseat Zeus and the Olympians early in their rule. When the gods won they imprisoned the Giants in Tartarus.
Ash Tree Nymphs
The Ash Tree Nymphs were generated from Uranus blood resulting from his castration by Cronus.
Typhoeus
Typhoeus, was a fire breathing dragon with a hundred heads that never rest. It was birthed by Gaea as a last ditch effort to keep the Olympians from defeating her children the Titans. It came close to succeeding, setting most of the gods to flight and capturing Zeus. Hermes was able to free Zeus. Zeus was then able to dispatch Typhoeus with his lighting bolts. Typhoeus is buried under Mount Etna in
Cerberus
Cerberus is the three headed dog with a dragon tail which guards the entrance to the underworld. Allowing the dead to enter but, never leave. Fetching Cerberus was the last labor of Heracles.
Sirens
The Sirens are sisters who lure sailors to their death. The song of the Sirens is irrestable but, the they reside beyound unpassable reefs which destroy the sailors boat when they try to reach the Sirens. Among those tempted were Jason on the Argo and Odysseus.
What is mythology?
The word mythology (from Greek([μυθολογία] mythologia = mythos + logos) refers to a body of folklore/myths/legends that a particular culture believes to be true and that often use the supernatural to interpret natural events and to explain the nature of the universe and humanity. Mythology also refers to the branch of knowledge dealing with the collection, study and interpretation of myths, also known as mythography. The study of myths from multiple cultures is called comparative mythology.
Term
The term mythology has been in use since at least the 15th century, and means "the study or exposition of myths".[2] The additional meaning of "body of myths" itself dates to 1781.[3] In extended use, the word can also refer to collective or personal ideological or socially constructed received wisdom, as in "At least since Tocqueville compared American society to 'a vast lottery', our mythology of business has celebrated risk-taking."[4] The adjective mythical dates to 1678.[5]
Myth, in general use, is often interchangeable with legend or allegory, but some scholars strictly distinguish the terms.[6] The term has been used in English since the 19th century. The newest edition of the OED distinguishes the meanings
- 1a. "A traditional story, typically involving supernatural beings or forces or creatures, which embodies and provides an explanation, aetiology, or justification for something such as the early history of a society, a religious belief or ritual, or a natural phenomenon", citing the Westminster Review of 1830 as the first English attestation.[7]
- 1b. "As a mass noun: such stories collectively or as a genre." (1840)
- 2a. "A widespread but untrue or erroneous story or belief". (1849)
- 2b. "A person or thing held in awe or generally referred to with near reverential admiration on the basis of popularly repeated stories (whether real or fictitious)." (1853)
- 2c. "A popular conception of a person or thing which exaggerates or idealizes the truth." (1928)
In contrast to the OED's definition of a myth as a "traditional story", most folklorists apply the term to only one group of traditional stories. By this system, traditional stories can be arranged into three groups:[8][9][10]
- myths - sacred stories concerning the distant past, particularly the creation of the world; generally focussed on the gods
- legends - stories about the (usually more recent) past, which generally include, or are based on, some historical events; generally focussed on human heroes
- folktales/fairytales (or Märchen, the German word for such tales) - stories which lack any definite historical setting; often include fairies, witches, a fairy guide, animal characters
Religious-studies scholars often limit the term "myth" to stories whose main characters "must be gods or near-gods".[9]
Some scholars disagree with such attempts to restrict the definition of the word "myth". The classicist G. S. Kirk thinks the distinction between myths and folktales may be useful,[11] but he argues that "the categorizing of tales as folktales, legends, and proper myths, simple and appealing as it seems, can be seriously confusing".[12] In particular, he rejects the idea "that all myths are associated with religious beliefs, feelings or practices".[13] The religious scholar Robert A. Segal goes even farther, defining myths simply as stories whose main characters are "personalities — divine, human, or even animal".[9]
By the Christian era, the Greco-Roman world had started to use the term "myth" (Greek μῦθος, muthos) to mean "fable, fiction, lie"; as a result, early Christian writers used "myth" with this meaning.[14] This use of the term "myth" passed into popular usage.[15]
In this article, the term "myth" is used in a scholarly sense, detached from popular associations with falsehood.
Myths were told to explain the creation and organization of the universe, fashion of man, and establishment of civilization. It teaches people lessons and it had to do with history & culture, the characters and the temper which produced them.
Characteristics
Historically, the important approaches to the study of mythological thinking have been those of Vico, Schelling, Schiller, Jung, Freud, Lévy-Bruhl, Levi-Strauss, Frye, the Soviet school, and the Myth and Ritual School.[16]
Myths are often linked to the spiritual or religious life of a community, and endorsed by rulers or priests. Once this link to the spiritual leadership of society is broken, they often acquire traits that are characteristic of fairy tales.[17] However, as noted above, some scholars may consider legend and fairy tale themselves to be subcategories of myth distinct from sacred myth. In folkloristics, which is concerned with the study of both secular and sacred narratives, a myth also derives some of its power from being more than a simple "tale", by comprising an archetypical quality of "truth".[citation needed] Writer, philologist, and religious thinker J.R.R. Tolkien expressed a similar opinion: "I believe that legends and myths are largely made of 'truth', and indeed present aspects of truth that can only be received in this mode."[18]
Myths are often intended to explain the universal and local beginnings ("creation myths" and "founding myths"), natural phenomena, otherwise inexplicable cultural conventions or rituals, and anything else for which no simple explanation presents itself. This broader truth runs deeper than the advent of critical history, and it may or may not exist as in an authoritative written form which becomes "the story" (preliterate oral traditions may vanish as the written word becomes "the story" and the literate class becomes "the authority"). However, as Lucien Lévy-Bruhl puts it, "The primitive mentality is a condition of the human mind, and not a stage in its historical development."[19]
Most often the term refers specifically to ancient tales of historical cultures, such as Greek mythology or Roman mythology. Some myths descended originally as part of an oral tradition and were only later written down, and many of them exist in multiple versions. According to F. W. J. Schelling in the eighth chapter of Introduction to Philosophy and Mythology, "Mythological representations have been neither invented nor freely accepted. The products of a process independent of thought and will, they were, for the consciousness which underwent them, of an irrefutable and incontestable reality. Peoples and individuals are only the instruments of this process, which goes beyond their horizon and which they serve without understanding." Individual myths or mythemes may be classified in various categories:
- Ritual myths explain the performance of certain religious practices or patterns and associated with temples or centers of worship.
- Origin myths (aetiologies) describe the beginnings of a custom, name or object.
- Creation myths, which describes how the world or universe came into being.
- Eschatological myths are all stories which describe catastrophic ends to the present world order of the writers. These extend beyond any potential historical scope, and thus can only be described in mythic terms. Apocalyptic literature such as the New Testament Book of Revelation is an example of a set of eschatological myths.
- Social myths reinforce or defend current social values or practices.
- the Trickster myth, which concerns itself with the pranks or tricks played by gods or heroes. Heroes do not have to be in a story to be considered a myth.
Middleton argues that, "For Lévi-Strauss, myth is a structured system of signifiers, whose internal networks of relationships are used to 'map' the structure of other sets of relationships; the 'content' is infinitely variable and relatively unimportant."[20]
Related concepts
Myths are not the same as fables, legends, folktales, fairy tales, anecdotes or fiction, but the concepts may overlap. Notably, during Romanticism, folktales and fairy tales were perceived as eroded fragments of earlier mythology (famously by the Brothers Grimm and Elias Lönnrot). Mythological themes are also very often consciously employed in literature, beginning with Homer. The resulting work may expressly refer to a mythological background without itself being part of a body of myths (Cupid and Psyche). The medieval romance in particular plays with this process of turning myth into literature. Euhemerism refers to the process of rationalization of myths, putting themes formerly imbued with mythological qualities into pragmatic contexts, for example following a cultural or religious paradigm shift (notably the re-interpretation of pagan mythology following Christianization). Conversely, historical and literary material may acquire mythological qualities over time, for example the Matter of Britain and the Matter of France, based on historical events of the 5th and 8th centuries, respectively, were first made into epic poetry and became partly mythological over the following centuries. "Conscious generation" of mythology has been termed mythopoeia by J. R. R. Tolkien,[21] and was notoriously also suggested, very separately, by Nazi ideologist Alfred Rosenberg.
Comparative mythology
Comparative mythology is the systematic comparison of myths from different cultures.[22] It seeks to discover underlying themes that are common to the myths of multiple cultures.[23] In some cases, comparative mythologists use the similarities between different mythologies to argue that those mythologies have a common source. This common source may be a common source of inspiration (e.g. a certain natural phenomenon that inspired similar myths in different cultures) or a common "protomythology" that diverged into the various mythologies we see today.[24] Nineteenth-century interpretations of myth were often highly comparative, seeking a common origin for all myths.[25] However, modern-day scholars tend to be more suspicious of comparative approaches, avoiding overly general or universal statements about mythology.[26] One exception to this modern trend is Joseph Campbell's book The Hero With a Thousand Faces, which claims that all hero myths follow the same underlying pattern. This theory of a "monomyth" is out of favor with the mainstream study of mythology.[27]
Religion and mythology
Significantly, none of the scholarly definitions of "myth" (see above) imply that myths are necessarily false. In a scholarly context, the word "myth" may mean "sacred story", "traditional story", or "story about gods", but it does not mean "false story". Therefore, scholars may speak of "religious mythology" without meaning to insult religion. (For instance, a scholar may call Abrahamic scriptures "myths" without meaning to insult Christianity and Islam. The Christian apologist C. S. Lewis made a clear distinction between myth and falsehood when he referred to the life of Christ as a myth "which is also a fact".)[28] However, this scholarly use of the word "myth" may cause confusion and offense, because of the popular use of "myth" to mean "falsehood".
Many myths, such as ritual myths, are clearly part of religion. However, unless we simply define myths as "sacred stories" (instead defining them as "traditional stories", for instance), not all myths are necessarily religious. As the classicist G. S. Kirk notes, "many myths embody a belief in the supernatural [...] but many other myths, or what seem like myths, do not".[13] As an example, Kirk cites the myth of Oedipus, which is "only superficially associated [...] with religion or the supernatural", and is therefore not a sacred story.[13] (Note that folklorists would not classify the Oedipus story as a myth, precisely because it is not a sacred story.)[29]
Examples of religious myths include:
- An Australian myth describing the first sacred bora ritual[30]
- The creation story found in Gnosticism of how God forgets himself and becomes man, and through knowing that story we arrive back to our Fullness.
- The Mesopotamian Enuma Elish, a creation account around which the Babylonians' religious New Year festival revolved[31]
Formation of myths
Robert Graves said of Greek myth: "True myth may be defined as the reduction to narrative shorthand of ritual mime performed on public festivals, and in many cases recorded pictorially." (The Greek Myths, Introduction). Graves was deeply influenced by Sir James George Frazer's mythography The Golden Bough, and he would have agreed that myths are generated by many cultural needs. Myths authorize the cultural institutions of a tribe, a city, or a nation by connecting them with universal truths. Myths justify the current occupation of a territory by a people, for instance. All cultures have developed over time their own myths, consisting of narratives of their history, their religions, and their heroes. The great power of the symbolic meaning of these stories for the culture is a major reason why they survive as long as they do, sometimes for thousands of years. Mâche distinguishes between "myth, in the sense of this primary psychic image, with some kind of mytho-logy, or a system of words trying with varying success to ensure a certain coherence between these images.[32]
Interpretations of mythology
This section describes trends in the interpretation of mythology in general. For interpretations of specific similarities and parallels between the myths of different cultures, see Comparative mythology.
Pre-modern theories
The critical interpretation of myth goes back as far as the Presocratics.[33] Euhemerus was one of the most important pre-modern mythologists. He interpreted myths as accounts of actual historical events, distorted over many retellings. Although skeptical and rationalizing, such pre-modern theories were not scientific in a strict sense, for they did not rest on the foundation of the social sciences.[34]
Nineteenth-century theories
The first "scientific" theories of myth appeared during the second half of the nineteenth century.[35] In general, these nineteenth-century theories framed myth as a failed or obsolete mode of thought, often by interpreting myth as the primitive counterpart of modern science.[36]
For example, E. B. Tylor interpreted myth as an attempt at a literal explanation for natural phenomena: unable to conceive of impersonal natural laws, early man tried to explain natural phenomena by attributing souls to inanimate objects, giving rise to animism.[37]
Max Muller called myth a "disease of language". He speculated that myths arose due to the lack of abstract nouns and neuter gender in ancient languages: anthropomorphic figures of speech, necessary in such languages, were eventually taken literally, leading to the idea that natural phenomena were conscious beings, gods.[38]
The anthropologist James Frazer saw myths as a misinterpretation of magical rituals, which were themselves based on a mistaken idea of natural law. According to Frazer, man begins with an unfounded belief in impersonal magical laws. When he realizes that his applications of these laws don't work, he gives up his belief in natural law, in favor of a belief in personal gods controlling nature — thus giving rise to religious myths. Meanwhile, man continues practicing formerly magical rituals through force of habit, reinterpreting them as reenactments of mythical events. Finally, Frazer contends, man realizes that nature does follow natural laws, but now he discovers their true nature through science. Here, again, science makes myth obsolete: as Frazer puts it, man progresses “from magic through religion [or myth] to science”.[39]
By pitting mythical thought against modern scientific thought, such theories implied that modern man must abandon myth.[40]
Twentieth-century theories
Many twentieth-century theories of myth rejected the nineteenth-century theories' opposition of myth and science. In general, “twentieth-century theories have tended to see myth as almost anything but an outdated counterpart to science […] Consequently, moderns are not obliged to abandon myth for science.”[41]
Sigmund Freud and Carl Jung used their theories of analytic psychology to understand myths in a way not done before. They believed that both myths and dreams reveal unconscious psychological forces within people. For them, the literal truth or falsity of myths was not as important as the use of myths to evaluate mental health. Following Jung, Joseph Campbell believed that insights about one’s psychology, gained from reading myths, can be beneficially applied to one’s own life.
Like the psychoanalysts, Claude Levi-Strauss believed that myths reflect patterns in the mind. However, he saw those patterns more as fixed mental structures—specifically, pairs of oppositions (e.g., raw vs cooked, nature vs culture)—than as unconscious feelings or urges.[42]
In his appendix to Myths, Dreams and Mysteries, and in The Myth of the Eternal Return, Mircea Eliade attributed modern man’s anxieties to his rejection of myths and the sense of sacredness.
Myths as depictions of historical events
As discussed above, the status of a story as myth is unrelated to whether it is based on historical events. Myths that are based on a historical events over time become imbued with symbolic meaning, transformed, shifted in time or place, or even reversed. One way of conceptualizing this process is to view 'myths' as lying at the far end of a continuum ranging from a 'dispassionate account' to 'legendary occurrence' to 'mythical status'. As an event progresses towards the mythical end of this continuum, what people think, feel and say about the event takes on progressively greater historical significance while the facts become less important. By the time one reaches the mythical end of the spectrum the story has taken on a life of its own and the facts of the original event have become almost irrelevant. A classical example of this process is the Trojan War, a topic firmly within the scope of Greek mythology; the extent of a historical basis in the Trojan cycle is regularly disputed.This method or technique of interpreting myths as accounts of actual events, euhemerist exegesis, dates from antiquity and can be traced back (from Spencer) to Evhémère's Histoire sacrée (300 BCE) which describes the inhabitants of the island of Panchaia, Everything-Good, in the Indian Ocean as normal people deified by popular naivety. As Roland Barthes affirms, "Myth is a word chosen by history. It could not come from the nature of things".[43]
This process occurs in part because the events described become detached from their original context and new context is substituted, often through analogy with current or recent events. Some Greek myths originated in Classical times to provide explanations for inexplicable features of local cult practices, to account for the local epithet of one of the Olympian gods, to interpret depictions of half-remembered figures, events, or to account for the deities' attributes or entheogens, even to make sense of ancient icons, much as myths are invented to "explain" heraldic charges, the origins of which has become arcane with the passing of time. Conversely, descriptions of recent events are re-emphasised to make them seem to be analogous with the commonly known story. This technique has been used by some religious conservatives in America with text from the Bible, notably referencing the many prophecies in the Book of Daniel and the Book of Revelation especially. It was also used during the Russian Communist-era in propaganda about political situations with misleading references to class struggles. Until World War II the fitness of the Emperor of Japan was linked to his mythical descent from the Shinto sun goddess, Amaterasu.
Mâche argues that euhemerist exegesis, "was applied to capture and seize by force of reason qualities of thought, which eluded it on every side."[44] This process, he argues, often leads to interpretation of myths as "disguised propaganda in the service of powerful individuals," and that the purpose of myths in this view is to allow the "social order" to establish "its permanence on the illusion of a natural order." He argues against this interpretation, saying that "what puts an end to this caricature of certain speeches from May 1968 is, among other things, precisely the fact that roles are not distributed once and for all in myths, as would be the case if they were a variant of the idea of an 'opium of the people.'"
Contra Barthes Mâche argues that, "myth therefore seems to choose history, rather than be chosen by it",[45] "beyond words and stories, myth seems more like a psychic content from which words, gestures, and musics radiate. History only chooses for it more or less becoming clothes. And these contents surge forth all the more vigorously from the nature of things when reason tries to repress them. Whatever the roles and commentaries with which such and such a socio-historic movement decks out the mythic image, the latter lives a largely autonomous life which continually fascinates humanity. To denounce archaism only makes sense as a function of a 'progressive' ideology, which itself begins to show a certain archaism and an obvious naivety."[46]
Catastrophists such as Immanuel Velikovsky believe that myths are derived from the oral histories of ancient cultures that witnessed "cosmic catastrophes". The catastrophic interpretation of myth, forms only a small minority within the field of mythology and often qualifies as pseudohistory. Similarly, in their book Hamlet's Mill, Giorgio De Santillana and Hertha Von Dechend suggest that myth is a "technical language" describing "cosmic events" pertaining to precession.[47] In The Secret of the Incas: Myth, Astronomy and the War Against Time, William Sullivan applies the principles in Hamlet's Mill to an analysis of the mythology of the Incas.[48]
source: Wikipedia: the Free Encyclopedia
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