Παρασκευή 17 Ιανουαρίου 2025

Προμηθεύς Πανδώρα και Επιμηθεύς Charles E. Mann "Greek Myths and their Art" (1907) Ελληνική Μυθολογία Αρχαιογνωσία

 


Προμηθεύς

Πανδώρα και Επιμηθεύς

Charles E. Mann

Greek Myths and their Art” 1907

Ελληνική Μυθολογία

Αρχαιογνωσία

 

 

 

 

PROMETHEUS

 

 

   How many years went by after Zeus became the great king we need not ask. We know that there were as yet no human beings, and Prometheus, the forethinker, planning for the days and years to come, looked down upon the earth from Mount Olympus. He saw the beauty of this world, and heard its music. He knew that the animals there could not appreciate beauty nor understand music. Neither could they talk or laugh with one another, nor reason about anything.

   "Surely, the world is not yet complete," thought Prometheus. "There should be a being greater than any yet made that can understand it all and learn how to act wisely. These animals do things today as they did years ago. There should be one who can show a spirit of progress, and who will do things better tomorrow than he does today."

   As time went by and none of the gods created such a being, Prometheus decided that he himself would try. He searched in all the clay-banks of the earth until he found the finest material from which to form the new being, but he was not satisfied with even this.

   "To understand the things of earth, he must have in his nature something greater and higher than earth," said Prometheus. "I will take sparks of fire from the altar on Olympus, the home of the gods." When he had mixed the fire with the fine clay of earth, he shaped man after the image of the gods, gave him life, power of thought and the upright form, that his look might be, as was his thought, upward.

   After Prometheus had made man, he watched over him, but unhappily he did not see the improvement he had hoped for. Man lived miserably in trees or caves, was in constant fear of the fierce and powerful animals about him, went nearly naked, shivered in the cold, and ate his food uncooked because he did not know how either to make or to use a fire.

   What should Prometheus do? Furnish man with clothing, build houses for him and warm him with fire, cook his food and furnish him with all comforts? Or give him some one thing which he could learn to use and thus work out the things necessary for their improvement? It would make a great difference. The first plan would make human beings helpless, dependent entirely upon some one else, and the other would make them industrious, self-reliant and happy. Prometheus did the wise thing. He decided that if man had fire he could gain by his own efforts whatever else he needed.

 [ η κλοπή της φωτιάς ]

   There was but one place for Prometheus to get fire, and that was from the sacred altar of Zeus on Olympus. He asked Zeus for the fire, but was told that if men were given fire they would think themselves so strong and wise that they would no longer fear or respect the gods. Prometheus still watched over them and waited, but the suffering of men increased. Finally, becoming impatient by the delay, he decided that it would be right to take the fire without the consent of Zeus.

   He obtained it, therefore, and gave it to men, and was filled with joy when he saw how rapidly they improved.

[ η τιμωρία του Προμηθέως ]

   But Zeus saw the fires on earth and easily guessed how they came there. He was greatly angered and punished Prometheus by hurling a mountain upon him.

   For many years Prometheus lay under the mountain, and perhaps even Zeus may have regretted his hasty action for, at last, wishing to know if Prometheus were dead, he lifted the mountain from him. Prometheus not only was alive, but expressed no regret at having taken the fire from Olympus.

 

[ το δώρο του Δία: η Πανδώρα ]  

   Zeus now decided to treat Prometheus with at least the appearance of gentleness. He ordered his most cunning workman, Hephaestus, to make the most beautiful human form he could imagine and bring it to Olympus. When this was done Zeus gave her life, and each of the great ones gave her his choicest gift, whereby she received beauty, wisdom, grace of manner, gentleness of speech, cunning, and other remarkable qualities. Thus she became the beautiful, all-gifted Pandora.

   Zeus then told Hermes, his messenger, to take her, together with a box that she was not to open without permission, as a present to Prometheus.

[ η άρνηση του Προμηθέα να δεχθεί το δώρο του Δία ]

   Prometheus may well have been charmed by such a gift, but when he was told from whom Pandora came he had too much forethought to accept the present, as he believed that it meant trouble for him.

[ η τιμωρία του Προμηθέα στον Καύκασο ]

   When Hermes reported that Prometheus had refused his beautiful present, Zeus was angrier than ever. Again he called Hephaestus and commanded him to forge chains that could not be broken and bind Prometheus to a great rock in the Caucasus Mountains, there to remain until he should repent of his disobedience. Hephaestus loved the greathearted Prometheus, but dared not disobey the commands of the powerful Zeus. A vulture was sent each day to tear, with his sharp beak and claws, the flesh of the uncomplaining victim.

   Some of the Greek story-tellers say, that while Prometheus was thus chained to a rock and could not bestow his kindly care on men, they became very wicked. No man regarded the rights of his neighbor, and most selfish and cruel things were constantly done, until Zeus in his anger declared that all people should be destroyed.

 [ o κατακλυσμός του Δευκαλίωνος ]

   So Zeus sent a great rain upon the earth that filled all the valleys and covered all the mountains of Greece, and all the people were drowned except Deucalion (Δευκαλίων), a son of Prometheus, and his wife, Pyrrha (Πύρρα), a daughter of Epimetheus and Pandora. They were saved in a boat which they had built by the advice of Prometheus.

   The boat stranded on a mountain top and after the flood had subsided they started down the mountain side. They felt very lonely and began to wonder what they should do for company, when there appeared a most beautiful person with a very good-natured face and twinkling eyes, wearing a strange winged cap on his head and wings on his heels, who said to them, "As you go down the mountain, throw the bones of your mother over your shoulder."

   It is not strange that they should fail to understand such an absurd command, but when they turned to ask what was meant, he was gone. They thought for some time and finally remembered that they had once heard the earth called their mother. If she were, why might not the stones be called her bones? Therefore, as they went down the mountain they picked up stones and threw the mover their shoulders, and when they looked back, behold! the stones thrown by Deucalion (Δευκαλίων) had become strong men, and those thrown by Pyrrha (Πύρρα), beautiful women. All these men and women were anxious to serve the two people who had been saved from the flood.

   Thus was the world re-peopled. One of the sons of this pair was called Hellen (Έλλην), and all the people were named from him, Hellenes (Έλληνες). These were the people whom we now call Greeks.

 

   In the meantime, scorching suns and biting frosts followed each other until years had passed, yet Prometheus, chained to the great rock in the mountains, endured all with a quiet patience, knowing full well that unselfish kindness can never die, and also that, in due time, there would come for him, from the children of men, a great and noble hearted one who would break his chains and end his sufferings.

 

[ Ο Ηρακλής απευλεθερώνει τον Προμηθέα ]

   And so it came about that in good time the powerful hero, Heracles, bent upon great deeds, passed through the Caucasus Mountains and saw the great forethinker, chained and suffering. He heard the story, and the sympathy and indignation it awakened gave strength to his arm. He broke the chains, and the unbound Prometheus went to the mighty Zeus who was both great enough and just enough to admit that concerning men he had been wrong, and had treated Prometheus too harshly. So, again these two great ones of Olympus were at peace.

 

   The people of Greece, especially those at Athens, felt great love for Prometheus and built a temple at Athens for his worship.

 [ λαμπαδηδρομία ή λαμπαδηφορία ]

   Near that temple, they constructed a course where races were run in his honor. The prize, however, was not given for fleetness alone, but for thoughtful care as well. Each contestant was required to carry a lighted torch, and he who first reached the goal with his torch still burning was the winner.

 

 

 

 

PANDORA AND EPIMETHEUS

 

   In the story of Prometheus we have learned how and why Pandora was created and what a divinely gifted woman she was, and also that with her went a curiously beautiful box. When Prometheus refused to receive Pandora and the box, Zeus may have thought it would be some punishment to Prometheus to plague his thoughtless brother, Epimetheus; at any rate, the same presents were offered to Epimetheus and he, quite forgetful of the cautions of his brother, gladly accepted them.

   Like many other newly made homes, everything went happily for some time, and might have continued so, had it not been for that troublesome box. The happy couple had been told by Hermes not to open it without permission; but as time passed. Pandora became more and more eager to know what was in it.

   One day, while Epimetheus was away and Pandora had nothing to do, she sat down by the box, perhaps to look at the beautiful pictures on its top. This seemed a very innocent thing to do, but soon her fingers began playing with the magically bright cord that fastened it. In some way that even Pandora never could explain, it came untied. This frightened her very much at first, and she at once set about trying to tie it again as it was before. Her anxiety increased when she found that this was not an easy matter. Perhaps she was nervous and excited, as others might have been in her place. Whatever the cause, she could not fasten it, and soon began wondering what would happen if she were to take just one peep into the box.

   While Pandora sat thinking it all over, with the box beside her and her fingers toying with the edge of the lid, Epimetheus returned and stood in the doorway. He saw the untied cord by the box, and it was easy enough to guess what was in Pandora's mind. He should have warned her of her danger at once. But he neglected to do so. Perhaps he knew it would do no good, but we more than suspect that he himself had a secret wish to know what was in the box, and that he was trying to persuade himself that he could not be blamed in any way if Pandora opened it, though he were silently looking on.

   Whatever his thoughts may have been, he soon had enough to do. Though Pandora's fingers raised the lid but the least trifle, there flew out a swarm of wicked insects, each with a sharp sting in its tail. They stung both Pandora and Epimetheus until they cried out in agony. The shock of the first pain must have been hard to bear, but the sharpness of each sting was made keener by remembering that the trouble was entirely of their own making.

   It is not surprising that, for a time, they were excited. Before they had recovered from their surprise they were again astonished to hear a gentle tap on the under side of the lid of the box. They stopped their outcry and looked in the direction of the sound. Again they heard it, and immediately came the words, spoken in the sweetest of tones, " Let me out."

   Poor Pandora could think only of the mischief she had already caused by raising that lid ever so little. But the voice from the box went on pleading, " Please let me out. I am Hope, and I will heal and never wound you."

   Almost without knowing it. Pandora's fingers again raised the lid of that curious box, and out stepped one of the most beautiful beings the world has ever seen. Her dress seemed made of materials as delicate and fleecy as the fringe of a sunset cloud, and her wings seemed tinged by all the beautiful hues of the rainbow. Her face had the tender sweetness of a mother's, and her eyes glowed with the warmth of mellow sunshine.

   Again she spoke : " Let my fingers but touch the wounds made by sickness, disappointment and sorrow, and the pain will lessen, disappointment and sorrow will be changed to the strength that comes of patience and that finally brings peace. Wherever you may be or whatever your need, call me, and I will be with you. I come from the Immortals."

   Pandora and Epimetheus could smile again, and their happiness had a new meaning. They were much comforted, and never, in the years that followed, did they forget the promise of Hope, which they found her ever ready to redeem.

 

 

Charles E. Mann, “Greek Myths and their Art”, The Prang Educational Company, New York, Chicago, 1907, pp. 16-26.

 

     

 

 

 

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[ ανάρτηση 17 Ιανουαρίου 2025 :  

Προμηθεύς

Πανδώρα και Επιμηθεύς

Charles E. Mann

Greek Myths and their Art” 1907

Ελληνική Μυθολογία

Αρχαιογνωσία ]

 

 

 

 

 

 

 


O Δίας οι 7 αθάνατες σύζυγοί του και οι θνητές ερωμένες του E.M. Berens Ελληνική Μυθολογία Αρχαιογνωσία

 



Ο Δίας οι 7 αθάνατες σύζυγοί του και οι θνητές ερωμένες του

E.M. Berens

The Myths and Legends of Ancient Greece  and Rome

Ελληνική Μυθολογία

Αρχαιογνωσία

 

 

 

Ο Δίας και οι 7 αθάνατες σύζυγοί του:

Μήτις

Θέμις

Ευρυνόμη

Δήμητρα

Μνημοσύνη

Λητώ

Ήρα

 

 

Zeus and his seven immortal wives

 

   Zeus had seven immortal wives, whose names were Metis, Themis, Eurynome, Demeter, Mnemosyne, Leto, and Hera.

 

 

Μήτις

METIS, his first wife, was one of the Oceanides (Ωκεανίδες) or sea nymphs. She was the personification of prudence and wisdom, a convincing proof of which she displayed in her successful administration of the potion which caused Cronus to yield up his children. She was endowed with the gift of prophecy, and foretold to Zeus that one of their children would gain ascendency over him. In order, therefore, to avert the possibility of the prediction being fulfilled he swallowed her before any children were born to them. Feeling afterwards violent pains in his head, he sent for Hephaestus (Ήφαιστος), and ordered him to open it with an axe. His command was obeyed, and out sprang, with a loud and martial shout, a beautiful being, clad in armour from head to foot. This was Athene (Αθηνά) (Minerva), goddess of Armed Resistance and Wisdom.

 

 

Θέμις

THEMIS was the goddess of Justice, Law, and Order.

 

 

Ευρυνόμη

EURYNOME was one of the Oceanides (Ωκεανίδες), and the mother of the Charites (Χάριτες) or Graces.

 

 

Δήμητρα

DEMETER, the daughter of Cronus (Κρόνος) and Rhea (Ρέα), was the goddess of Agriculture.

    Demeter (from Ge-meter, earth-mother) was the daughter of Cronus and Rhea. She represented that portion of Gaea (the whole solid earth) which we call the earth's crust, and which produces all vegetation. As goddess of agriculture, field-fruits, plenty, and productiveness, she was the sustainer of material life, and was therefore a divinity of great importance.

   It is necessary to keep clearly in view the distinctive difference between the three great earth-goddesses Gaeam Rhea, and Demeter.

   Gaea (Γαία) rpresents the earth as a whole, with its mighty subterranean forces;

   Rhea (Ρέα) is that productive power which causes vegetation to spring forth, thus sustaining men and animals;

   Demeter (Δήμητρα), by presiding over agriculture, directs and utilizes Rhea's productive powers.

   But in later times, when Rhea, like other ancient divinities, loses her importance as a ruling deity, Demeter assumes all her functions and attributes, and then becomes the goddess of the life-producing and life-maintaining earth-crust.

   Demeter, as the wife of Zeus, became the mother of Persephone (Περσεφόνη) (Proserpine), to whom she was so tenderly attached that her whole life was bound up in her, and she knew no happiness except in her society.

   Demeter is usually represented as a woman of noble bearing and majestic appearance, tall, matronly, and dignified, with beautiful golden hair, which falls in rippling curls over her stately shoulders, the yellow locks being emblematical of the ripened ears of corn. Sometimes she appears seated in a chariot drawn by winged dragons, at others she stands erect, her figure drawn up to its full height, and always fully draped; she bears a sheaf of wheat-ears in one hand and a lighted torch in the other. The wheat-ears are not unfrequently replaced by a bunch of poppies, with which her brows are also garlanded, though sometimes she merely wears a simple riband in her hair.

 

 

Μνημοσύνη

MNEMOSYNE, the daughter of Uranus (Ουρανός) and Gaea (Γαία), was the goddess of Memory and the mother of the nine Muses (Μούσαι).

 

 

Λητώ

LETO (Latona) was the daughter of Coeus (Κόιος) and Phoebe (Φοίβη). She was gifted with wonderful beauty, and was tenderly loved by Zeus, but her lot was far from being a happy one, for Hera (Ήρα), being extremely jealous of her, persecuted her with inveterate cruelty, and sent the dreadful serpent Python (Πύθων) [:the frightful monster that had sprung from the slimy and stagnant waters which remained on the surface of the earth after the deluge of Deucalion (μετά τον κατακλυσμό του Δευκαλίωνος)] to terrify and torment her wherever she went. But Zeus, who had observed with the deepest compassion her weary wanderings and agonized fears, resolved to create for her some place of refuge, however humble, where she might feel herself safe from the venomous attacks of the serpent. He therefore brought her to Delos (Δήλος), a floating island in the Aegean Sea, which he made stationary by attaching it with chains of adamant to the bottom of the sea. Here she gave birth to her twin-children, Apollo (Απόλλων) and Artemis (Άρτεμις) (Diana), two of the most beautiful of the immortals.

   According to some versions of the story of Leto, Zeus transformed her into a quail, in order that she might thus elude the vigilance of Hera, and she is said to have resumed her true form when she arrived at the island of Delos (Δήλος).

 

 

Ήρα

HERA, being the principal wife of Zeus and queen of heaven.

   Hera, the eldest daughter of Cronus (Κρόνος) and Rhea (Ρέα), was born at Samos, or, according to some accounts, at Argos, and was reared by the sea-divinities Oceanus (Ωκεανός) and Tethys (Τηθύς), who were models of conjugal fidelity.

  She was the principal wife of Zeus, and, as queen of heaven, participated in the honours paid to him, but her dominion only extended over the air (the lower aerial regions).

   Hera appears to be the sublime embodiment of strict matronly virtue, and is on that account the protectress of purity and married women. Faultless herself in her fidelity as a wife, she is essentially the type of the sanctity of the marriage tie, and holds in abhorrence any violation of its obligations. So strongly was she imbued with this hatred of any immorality, that, finding herself so often called upon to punish the failings of both gods and men in this respect, she became jealous, harsh, and vindictive.

   Her exalted position as the wife of the supreme deity, combined with her extreme beauty, caused her to become exceedingly vain, and she consequently resented with great severity any infringement on her rights as queen of heaven, or any apparent slight on her personal appearance.

   Hera was the mother of Ares (Άρης)  (Mars), Hephaestus (Ήφαιστος), Hebe (Ήβη), and Eileithyia (Ειλείθυια). Ares was the god of War; Hephaestus, of Fire; Hebe, of Youth; and Eileithyia presided over the birth of mortals.

   Hera dearly loved Greece, and indeed always watched over and protected Greek interests, her beloved and favourite cities being Argos, Samos, Sparta, and Mycenae. Her principal temples were at Argos and Samos.

   From a remote period she was greatly venerated at Olympia, and her temple there, which stood in the Altis or sacred grove, was five hundred years older than that of Zeus on the same spot. Some interesting excavations which are now going on there have brought to light the remains of the ancient edifice, which contains among other treasures of antiquity several beautiful statues, the work of the famous sculptors of ancient Greece. At first this temple was built of wood, then of stone, and the one lately discovered was formed of conglomerate of shells.

   In the Altis (Άλτις) races were run by young maidens in honour of Hera, and the fleetest of foot received in token of her victory an olive-wreath and a piece of the flesh of the sacrifices. These races, like the Olympic Games, were celebrated at intervals of four years, and were called Herae. A beautiful robe, woven by sixteen women chosen from the sixteen cities of Elis, was always offered to Hera on these occasions, and choral songs and sacred dances formed part of the ceremonies.

   Hera is usually represented seated on a throne, holding a pomegranate in one hand and a sceptre surmounted by a cuckoo in the other. She appears as a calm, dignified matron of majestic beauty, robed in a tunic and mantle, her forehead is broad and intellectual, her eyes large and fully opened, and her arms dazzlingly white and finely moulded.

   The finest statue of this divinity was that by Polycletus at Argos.

   Her attributes are the diadem, veil, sceptre, and peacock.

   The first day of every month a ewe-lamb and sow were sacrificed to Hera. The hawk, goose, and more particularly the peacock (παγώνι) were sacred to her. Flocks of these beautiful birds generally surround her throne and draw her chariot, Iris (Ίρις), the Rainbow, being seated behind her.

   Her favourite flowers were the dittany, poppy, and Iily.

 

 

 

 

   In the union of Zeus with most of his immortal wives we shall find that an allegorical meaning is conveyed.

   His marriage with Metis, who is said to have surpassed both gods and men in knowledge, represents supreme power allied to wisdom and prudence.

    His union with Themis typifies the bond which exists between divine majesty and justice, law, and order.

    Eurynome, as the mother of the Charites or Graces, supplied the refining and harmonizing influences of grace and beauty.

   The marriage of Zeus with Mnemosyne typifies the union of genius with memory.

 

 

 

 

Ο Δίας και οι θνητές ερωμένες του:

Αντιόπη

Λήδα

Ευρώπη

Καλλιστώ

Αλκμήνη

Σεμέλη

Ιώ

Δανάη

 

Zeus and his mortal maidens

 

    In addition to the seven immortal wives of Zeus, he was also allied to a number of mortal maidens whom he visited under various disguises, as it was supposed that if he revealed himself in his true form as king of heaven the splendour of his glory would cause instant destruction to mortals.

   The mortal consorts of Zeus have been such a favourite theme with poets, painters, and sculptors, that it is necessary to give some account of their individual history. Those best known are Antiope, Leda, Europa, Callisto, Alcmene, Semele, lo, and Danae.

 

 

Αντιόπη

ANTIOPE, to whom Zeus appeared under the form of a satyr, was the daughter of Nicteus (Νυκτεύς), king of Thebes. To escape the anger of her father she fled to Sicyon, where king Epopeus (Εποπεύς), enraptured with her wonderful beauty, made her his wife without asking her father's consent. This so enraged Nicteus that he declared war against Epopeus, in order to compel him to restore Antiope. At his death, which took place before he could succeed in his purpose, Nicteus left his kingdom to his brother Lycus (Λύκος), commanding him, at the same time, to carry on the war, and execute his vengeance.

   Lycus invaded Sicyon (Σικυών), defeated and killed Epopeus, and brought back Antiope as a prisoner. On the way to Thebes she gave birth to her twin-sons, Amphion (Αμφίων) and Zethus (Ζήθος), who, by the orders of Lycus, were at once exposed on Mount Cithaeron (Κιθαιρών), and would have perished but for the kindness of a shepherd, who took pity on them and preserved their lives.

   Antiope was, for many years, held captive by her uncle Lycus, and compelled to suffer the utmost cruelty at the hands of his wife Dirce (Δίρκη). But one day her bonds were miraculously loosened, and she flew for shelter and protection to the humble dwelling of her sons on Mount Cithaeron. During the long period of their mother's captivity the babes had grown into sturdy youths, and, as they listened angrily to the story of her wrongs, they became all impatience to avenge them. Setting off at once to Thebes they succeeded in possessing themselves of the town, and after slaying the cruel Lycus they bound Dirce by the hair to the horns of a wild bull, which dragged her hither and thither until she expired. Her mangled body was cast into the fount near Thebes, which still bears her name.

   Amphion (Αμφίων) became king of Thebes in his uncle's stead. He was a friend of the Muses, and devoted to music and poetry. His brother, Zethus (Ζήθος), was famous for his skill in archery, and was passionately fond of the chase. It is said that when Amphion wished to inclose the town of Thebes with walls and towers, he had but to play a sweet melody on the lyre, given to him by Hermes, and the huge stones began to move, and obediently fitted themselves together.

   The punishment of Dirce at the hands of Amphion and Zethus forms the subject of the world-renowned marble group in the museum at Naples, known by the name of the Farnese Bull.

   In sculpture Amphion is always represented with a lyre; Zethus with a club.

 

 

Λήδα

LEDA, whose affections Zeus won under the form of a swan, was the daughter of Thestius (Θέστιος), king of Aetolia (Αιτωλία). Her twin-sons, Castor and (Polydeuces or) Pollux, [:Castor and Pollux were known by the name of the Dioscuri, from dios, gods, and kuroi, youths] were renowned for their tender attachment to each other. They were also famous for their physical accomplishments,

   Castor (Κάστωρ) being the most expert charioteer of his day, and Pollux (Πολυδεύκης) the first of pugilists; Their names appear both among the hunters of the Calydonian boarhunt and the heroes of the Argonautic expedition.

   The brothers became attached to the daughters of Leucippus, prince of the Messenians, who had been betrothed by their father to Idas and Lynceus, sons of Aphareus. Having persuaded Leucippus to break his promise, the twins carried off the maidens as their brides. Idas and Lynceus, naturally furious at this proceeding, challenged the Dioscuri to mortal combat, in which Castor perished by the hand of Idas, and Lynceus by that of Pollux.

   Zeus wished to confer the gift of immortality upon Pollux, but he refused to accept it unless allowed to share it with Castor. Zeus gave the desired permission, and the faithful brothers were both allowed to live, but only on alternate days. The Dioscuri (Διόσκουροι) received divine honours throughout Greece, and were worshipped with special reverence at Sparta.

 

 

Ευρώπη

EUROPA was the beautiful daughter of Agenor (Αγήνωρ), king of Phoenicia. She was one day gathering flowers with her companions in a meadow near the sea-shore, when Zeus, charmed with her great beauty, and wishing to win her love, transformed himself into a beautiful white bull, and trotted quietly up to the princess, so as not to alarm her. Surprised at the gentleness of the animal, and admiring its beauty, as it lay placidly on the grass, she caressed it, crowned it with flowers, and, at last, playfully seated herself on its back Hardly had she done so than the disguised god bounded away with his lovely burden, and swam across the sea with her to the island of Crete.

   Europa was the mother of Minos (Mίνως), Aeacus (Αιακός), and Rhadamanthus (Ραδάμανθυς). Minos, who became king of Crete, was celebrated for his justice and moderation, and after death he was created one of the judges of the lower world, which office he held in conjunction with his brothers.

 

 

Καλλιστώ

CALLISTO, the daughter of Lycaon (Λυκάων), king of Arcadia, was a huntress in the train of Artemis, devoted to the pleasures of the chase, who had made a vow never to marry; but Zeus, under the form of the huntress-goddess, succeeded in obtaining her affections.

   Hera, being extremely jealous of her, changed her into a bear, and caused Artemis (who failed to recognize her attendant under this form) to hunt her in the chase, and put an end to her existence. After her death she was placed by Zeus among the stars as a constellation, under the name of Arctos, or the bear.

 

 

Αλκμήνη

ALCMENE, the daughter of Electryon (Ηλετρύων), king of Mycenae, was betrothed to her cousin Amphytrion (Αμφιτρύων); but, during his absence on a perilous undertaking, Zeus assumed his form, and obtained her affections. Heracles  (Ηρακλής) was the son of Alcmene and Zeus.

 

 

Σεμέλη

SEMELE, a beautiful princess, the daughter of Cadmus (Κάδμος), king of Phoenicia, was greatly beloved by Zeus. Like the unfortunate Callisto, she was hated by Hera with jealous malignity, and the haughty queen of heaven determined to effect her destruction. Disguising herself, therefore, as Berce, Semele's faithful old nurse, she artfully persuaded her to insist upon Zeus visiting her, as he appeared to Hera, in all his power and glory, well knowing that this would cause her instant death.

   Semele, suspecting no treachery, followed the advice of her supposed nurse; and the next time Zeus came to her, she earnestly entreated him to grant the favour she was about to ask Zeus swore by the Styx (which was to the gods an irrevocable oath) to accede to her request whatsoever it might be.

   Semele, therefore, secure of gaining her petition, begged of Zeus to appear to her in all the glory of his divine power and majesty. As he had sworn to grant whatever she asked of him, he was compelled to comply with her wish; he therefore revealed himself as the mighty lord of the universe, accompanied by thunder and lightning, and she was instantly consumed in the flames.

 

 

Ιώ

IO, daughter of Inachus (Ίναχος), king of Argos, was a priestess of Hera. She was very beautiful, and Zeus, who was much attached to her, transformed her into a white cow, in order to defeat the jealous intrigues of Hera, who, however, was not to be deceived.

   Aware of the stratagem, Hera contrived to obtain the animal from Zeus, and placed her under the watchful care of a man called Argus-Panoptes (πανόπτης-Άργος), who fastened her to an olive-tree in the grove of Hera. He had a hundred eyes, of which, when asleep, he never closed more than two at a time; being thus always on the watch, Hera found him extremely useful in keeping guard over lo.

   Hermes (Ερμής), however, by the command of Zeus, succeeded in putting all his eyes to sleep with the sound of his magic lyre, and then, taking advantage of his helpless condition, slew him.

   The story goes, that in commemoration of the services which Argus had rendered her, Hera placed his eyes on the tail of a peacock, as a lasting memorial of her gratitude. Ever fertile in resource, Hera now sent a gadfly (οίστρος, βοϊδόμυγα) to worry and torment the unfortunate lo incessantly, and she wandered all over the world in hopes of escaping from her tormentor. At length she reached Egypt, where she found rest and freedom from the persecutions of her enemy. On the banks of the Nile she resumed her original form and gave birth to a son called Epaphus (Έπαφος), who afterwards became king of Egypt, and built the famous city of Memphis.

 

 

Δανάη

DANAE. Was daughter of Acrisius (Ακρίσιος).

   An oracle having foretold to Acrisius that a son of Danae would be the cause of his death, he imprisoned her in a tower of brass in order to keep her secluded from the world. Zeus, however, descended through the roof of the tower in the form of a shower of gold, and the lovely Danae became his bride. Danae from her union with Zeus gave birth to Perseus (Περσεύς).  

   For four years Acrisius remained in ignorance of this union, but one evening as he chanced to pass by the brazen chamber, he heard the cry of a young child proceeding from within, which led to the discovery of his daughter's marriage with Zeus. Enraged at finding all his precautions unavailing, Acrisius commanded the mother and child to be placed in a chest and thrown into the sea.

    But it was not the will of Zeus that they should perish. He directed Poseidon to calm the troubled waters, and caused the chest to float safely to the island of Seriphus (Σέριφος). Dictys, brother of Polydectes, king of the island, was fishing on the sea-shore when he saw the chest stranded on the beach; and pitying the helpless condition of its unhappy occupants, he conducted them to the palace of the king, where they were treated with the greatest kindness.

 

 

 

 

 

E.M. Berens “The Myths and Legends of Ancient Greece and Rome”, New York, 1886 (?)

 

 

 


 

 

 

 

  

 

 

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E.M. Berens

The Myths and Legends of Ancient Greece and Rome

Ελληνική Μυθολογία

Αρχαιογνωσία ]

 

 

 

 

 


Προμηθεύς Πανδώρα και Επιμηθεύς Charles E. Mann "Greek Myths and their Art" (1907) Ελληνική Μυθολογία Αρχαιογνωσία

  Προμηθεύς Πανδώρα και Επιμηθεύς Charles E. Mann “ Greek Myths and their Art ” 1907 Ελληνική Μυθολογία Αρχαιογνωσία      ...