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140-582: In Greek literature, Eos is presented as a daughter of the Titans Hyperion and Theia , the sister of the sun god Helios and the moon goddess Selene . In rarer traditions, she is the daughter of the Titan Pallas . Each day she drives her two-horse chariot , heralding the breaking of the new day and her brother's arrival. Thus, her most common epithet of the goddess in the Homeric epics

280-508: A chorus composed of freed Titans. Possibly even earlier than Pindar and Aeschylus, two papyrus versions of a passage of Hesiods' Works and Days also mention Cronus being released by Zeus, and ruling over the heroes who go to the Isle of the Blessed; but other versions of Hesiod's text do not, and most editors judge these lines of text to be later interpolations. It is generally accepted that

420-433: A cicada. Propertius wrote that Eos did not forsake Tithonus, old and aged as he was, and would still embrace him and hold him in her arms rather than leaving him deserted in his cold chamber, while cursing the gods for his cruel fate. This myth might have been used to explain why cicadas were particularly noisy during the early hours of the morning, when the dawn appears in the sky. Sir James George Frazer notes that there

560-417: A different (now rejected) etymology for ἠὼς , linking it to the verb αὔω , meaning "to blow", "to breathe." Lycophron calls her by an archaic name, Tito , meaning "day" and perhaps etymologically linked to "Titan". Karl Kerenyi observes that Tito shares a linguistic origin with Eos's lover Tithonus , which belonged to an older, pre-Greek language. All four of the aforementioned goddesses sharing

700-409: A few the hunter is identified as Tithonus, while the lyre-player is Cephalus. Perhaps the earliest representation of this theme is found on a red-figure rhyton , a statuette-vase, from circa 480-470 BC in which Eos is depicted carrying of a naked boy, perhaps Cephalus, her wings spread and her feet barely touching the ground. The image of Eos pursuing Tithonus was eerily repetitive in ancient art, as

840-552: A huge stone wrapped in baby's clothes which he swallowed thinking that it was another of Rhea's children. Zeus, now grown, forced Cronus (using some unspecified trickery of Gaia) to disgorge his other five children. Zeus then released his uncles the Cyclopes (apparently still imprisoned beneath the earth, along with the Hundred-Handers, where Uranus had originally confined them) who then provide Zeus with his great weapon,

980-581: A key role in an important part of Greek mythology, the succession myth. It told how the Titan Cronus , the youngest of the Titans, overthrew Uranus , and how in turn Zeus, by waging and winning a great ten-year war pitting the new gods against the old gods, called the Titanomachy ("Titan war"), overthrew Cronus and his fellow Titans, and was eventually established as the final and permanent ruler of

1120-544: A late development exclusive to Mediterranean traditions, probably derived from syncretism with Canaanite deities and the Proto-Indo-European god *Perkʷūnos . Due to his celestial nature, *Dyēus is often described as "all-seeing" or "with wide vision" in Indo-European myths. It is unlikely however that he was in charge of the supervision of justice and righteousness, as it was the case for Zeus or

1260-532: A linguistic connection with Eos are considered derivatives of the Proto-Indo-European stem *h₂ewsṓs (later *Ausṓs ), "dawn". The root also gave rise to Proto-Germanic *Austrō , Old High German *Ōstara and Old English Ēostre / Ēastre . These and other cognates led to the reconstruction of a Proto-Indo-European dawn goddess, *h₂éwsōs . In the Greek pantheon, Eos, Helios and Zeus are

1400-726: A result of this war, the vanquished Titans were banished from the upper world and held imprisoned under guard in Tartarus . Some Titans were apparently allowed to remain free. According to Hesiod , the Titan offspring of Uranus and Gaia were Oceanus , Coeus , Crius , Hyperion , Iapetus , Theia , Rhea , Themis , Mnemosyne , Phoebe , Tethys , and Cronus . Eight of the Titan brothers and sisters married each other: Oceanus and Tethys, Coeus and Phoebe, Hyperion and Theia, and Cronus and Rhea. The other two Titan brothers married outside their immediate family. Iapetus married his niece Clymene ,

1540-552: A similar fashion, in the Iliad , Hera, upon swearing an oath by the underworld river Styx , "invoked by name all the gods below Tartarus, that are called Titans" as witnesses. They were the older gods, but not, apparently, as was once thought, the old gods of an indigenous group in Greece, historically displaced by the new gods of Greek invaders. Rather, they were a group of gods, whose mythology at least, seems to have been borrowed from

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1680-622: A similar matter to Eos. Aphrodite, like Eos, is predator and not prey, as no tales of men assaulting Aphrodite exist, but there are many where she abducts mortal men reversing the traditional theme of gods and men pursuing maidens, in the same fashion as Eos. Not only does Aphrodite abduct or seduce mortal men as Eos does, but even cites Eos' own adventures with Tithonus when she seduces Anchises . The two goddesses are presented as both maleficent and beneficent abductors, as they confer both death (maleficent) and preservation (beneficent) to their mortal lovers. The two goddesses exist almost side by side in

1820-551: A spouse-goddess reconstructed as *Diwōnā or *Diuōneh₂ , with a possible descendant in Zeus's consort Dione . A thematic echo occurs in the Vedic tradition as Indra's wife Indrānī displays a similar jealous and quarrelsome disposition under provocation. A second descendant may be found in Dia, a mortal said to unite with Zeus in a Greek myth. After the mating of Dia's husband Ixion with

1960-410: A stranger, and she agrees to lay with him, thereupon Eos removes the enchantment from Cephalus, revealing his identity. Procris, knowing she has been deceived by Eos, flees; she is eventually reunited with Cephalus, but still fearful of Eos, follows him when he goes out hunting, and ends up being accidentally killed by him. Antoninus Liberalis also largely follows the same tradition in his rendition of

2100-537: A substance closely associated with Eos. The abduction of Cephalus had special appeal for an Athenian audience because Cephalus was a local boy, and so this myth element appeared frequently in Attic vase-paintings and was exported with them. In the literary myths, Eos snatched Cephalus against his will when he was hunting and took him to Syria. Although Cephalus was already married to Procris , Eos bore him three sons, including Phaethon and Hesperus , and in some versions

2240-416: A succession of kings in heaven: Anu (Sky), Kumarbi , and the storm-god Teshub , with many striking parallels to Hesiod's account of the Greek succession myth. Like Cronus, Kumarbi castrates the sky-god Anu, and takes over his kingship. And like Cronus, Kumarbi swallows gods (and a stone?), one of whom is the storm-god Teshub, who like the storm-god Zeus, is apparently victorious against Kumarbi and others in

2380-772: A thirteenth Titan, Dione , the mother of Aphrodite by Zeus. Plato's inclusion of Phorkys, apparently, as a Titan, and the mythographer Apollodorus 's inclusion of Dione , suggests an Orphic tradition in which the canonical twelve Titans consisted of Hesiod's twelve with Phorkys and Dione taking the place of Oceanus and Tethys. The Roman mythographer Hyginus , in his somewhat confused genealogy, after listing as offspring of Aether (Upper Sky) and Earth (Gaia), Ocean [Oceanus], Themis, Tartarus, and Pontus, next lists "the Titans", followed by two of Hesiod's Hundred-Handers : Briareus and Gyges, one of Hesiod's three Cyclopes : Steropes, then continues his list with Atlas, Hyperion and Polus, Saturn [Cronus], Ops [Rhea], Moneta , Dione, and

2520-468: A war of the gods. Other Hittite texts contain allusions to "former gods" ( karuilies siunes ), precisely what Hesiod called the Titans, theoi proteroi . Like the Titans, these Hittite karuilies siunes , were twelve (usually) in number and end up confined in the underworld by the storm-god Teshub, imprisoned by gates they cannot open. In Hurrian, the Hittite's karuilies siunes were known as

2660-602: A welcome volunteer, on the side of Zeus; and it is by reason of my counsel that the cavernous gloom of Tartarus now hides ancient Cronus and his allies within it. The mythographer Apollodorus , gives a similar account of the succession myth to Hesiod's, but with a few significant differences. According to Apollodorus, there were thirteen original Titans, adding the Titaness Dione to Hesiod's list. The Titans (instead of being Uranus' firstborn as in Hesiod) were born after

2800-408: A while the two lived happily in her palace, but their happiness eventually came to an end when Tithonus’ hair started turning grey as he aged, and Eos ceased to visit him in their bed. Despite that, the goddess kept him around and nourished him with food and ambrosia; Tithonus never died as he had gained immortality as Zeus promised, but he kept aging and shrivelling, and was soon unable to even move. In

2940-446: Is Rhododactylos , or "rosy-fingered", a reference to the sky's colours at dawn, and Erigeneia , "early-born". Although primarily associated with the dawn and early morning, sometimes Eos would accompany Helios for the entire duration of his journey, and thus she is even seen during dusk. Eos fell in love with mortal men several times, and would abduct them in similar manner to how male gods did mortal women. Her most notable mortal lover

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3080-488: Is also of contrast: the latter is portrayed as the vast and dark dwelling of mortals, located below the bright seat of the gods. According to Jackson however, as the thunder-god is frequently associated with the fructifying rains, she may be a more fitting partner of *Perkʷūnos than of *Dyēus . While Hausos and the Divine Twins are generally considered the offsprings of *Dyēus alone, some scholars have proposed

3220-476: Is also provided by an Italic red-figure krater in which Aphrodite is shown holding a mirror beneath a solar disc while the Theban hero Cadmus slays the dragon, with a female figure nearly identical to Aphrodite being depicted on another krater labelled " ΑΩΣ ", or Aṓs , the dawn; this shows that although Aphrodite is assimilated to Astarte / Inanna , in Greek artistic tradition she is sometimes presented in

3360-650: Is however only based upon the Greek—and to a lesser extent the Vedic—tradition, and it remains therefore not secured. If the female goddesses Hera , Juno , Frigg and Shakti share a common association with marriage and fertility, Mallory and Adams note however that "these functions are much too generic to support the supposition of a distinct PIE 'consort goddess' and many of the 'consorts' probably represent assimilations of earlier goddesses who may have had nothing to do with marriage." Cognates deriving either from

3500-512: Is instead the daughter of the Titan Hyperion , who plays little role in mythology or religion. Rather, a commonly occurring epithet of hers is δῖα , dîa , meaning "divine", from earlier *díw-ya , which would have translated into "belonging to Zeus" or "heavenly". Eos's characterization as a lovestruck, sexual being who took many lovers is directly inherited from her PIE precursor. A common and widespread theme among Hausos's descendants

3640-608: Is joined in fight against the Giants by her siblings, her mother Theia, and possibly, conjectured due to the disembodied wing to the right of Eos's shoulder, the goddess Hemera. According to Hesiod, by her lover Tithonus, Eos had two sons, Memnon and Emathion. Memnon, king of Aethiopia , joined the Trojans in the Trojan War and fought against Achilles in battle. Much like Thetis , the mother of Achilles, did before her, Eos asked

3780-403: Is not an uncommon figure, especially on red-figure vases ; as a single figure she appears rising from the sea in, or driving, a four-horse chariot like her brother Helios, sometimes carrying two hydriae from which she pours morning dew. Because Hermes ' rod had the power to both induce sleep to mortals and wake them up, some times he is seen preceding the chariot of Eos (and that of Helios) as

3920-523: Is not directly attested by archaeological or written materials, * Dyēus is considered by scholars the most securely reconstructed deity of the Indo-European pantheon, as identical formulas referring to him can be found among the subsequent Indo-European languages and myths of the Vedic Indo-Aryans , Latins , Greeks , Phrygians , Messapians , Thracians , Illyrians , Albanians and Hittites . The divine name *Dyēus derives from

4060-419: Is pictured on Attic vases as a beautiful woman, crowned with a tiara or diadem and with the large white-feathered wings of a bird. In Homer , her saffron-colored robe is embroidered or woven with flowers. Mesomedes of Crete used χιονοβλέφαρος for her, "she who has snow-white eyelids", while Ovid described her as "golden". The delicate and fragile beauty of her appearance seems to be in total contrast with

4200-716: Is round about them", and further, that Zeus "thrust Cronos down to dwell beneath earth and the unresting sea." Brief mentions of the Titanomachy and the imprisonment of the Titans in Tartarus also occur in the Homeric Hymn to Apollo and Aeschylus ' Prometheus Bound . In the Hymn , Hera, angry at Zeus, calls upon the "Titan gods who dwell beneath the earth about great Tartarus, and from whom are sprung both gods and men". In Prometheus Bound , Prometheus (the son of

4340-594: Is the Trojan prince Tithonus , for whom she ensured the gift of immortality, but not eternal youth, leading to him aging without dying for an eternity. In another story, she carried off the Athenian Cephalus against his will, but eventually let him go for he ardently wished to be returned to his wife , though not before she denigrated her to him, leading to the couple parting ways. Several other lovers and romances with both mortal men and gods were attributed to

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4480-485: Is the reconstructed name of the daylight-sky god in Proto-Indo-European mythology . * Dyēus was conceived as a divine personification of the bright sky of the day and the seat of the gods, the * deywṓs . Associated with the vast diurnal sky and with the fertile rains, * Dyēus was often paired with *Dʰéǵʰōm , the Earth Mother , in a relationship of union and contrast. While its existence

4620-478: Is their reluctance to bring the light of the new day. Eos (and Aurora) is sometimes seen as unwilling to leave her bed in the morning, while Uṣas is punished by Indra for attempting to forestall the day, and the Latvian Auseklis was said to be locked up in a golden chamber so she could not always rise in the morning. This Indo-European goddess of the dawn was often conflated and equated with Hemera ,

4760-455: Is uncertain. Hesiod in the Theogony gives a double etymology, deriving it from titaino [to strain] and tisis [vengeance], saying that Uranus gave them the name Titans: "in reproach, for he said that they strained and did presumptuously a fearful deed, and that vengeance for it would come afterwards". But modern scholars doubt Hesiod's etymology. Jane Ellen Harrison asserts that

4900-427: The apotheosis of Alcmene (the mother of Heracles ). Among Theia and Hyperion's children, she is the only one depicted with wings, as neither her brother nor her sister ever sport some in art. Eos, along with her brother and sister, is an Indo-European deity, side-lined by the non-IE newcomers to the pantheon; James Davidson argues that apparently persisting on the sidelines was a primary function for them, to be

5040-701: The Anatolian tradition . The suffix-derivative *diwyós ("divine") is also attested in Latin, Greek and Sanskrit. The noun * deynos ("day"), interpreted as a back-formation of * deywós , has descendant cognates in Albanian din ("break of the day"), Vedic Sanskrit dína- "day" and divé-dive ("day by day"), Lithuanian dienà and Latvian dìena ("day"), Slavic dъnъ ("day") or Slavic Poludnitsa ("Lady Midday"), Latin Dies , goddess of

5180-583: The Dead Gods ( Dingiruggû ), the Banished Gods ( ilāni darsūti ), and the Defeated (or Bound) Gods ( ilāni kamûti ). In Orphic literature, the Titans play an important role in what is often considered to be the central myth of Orphism , the sparagmos , that is the dismemberment of Dionysus , who in this context is often given the title Zagreus . As pieced together from various ancient sources,

5320-641: The Indo-Iranian Mithra – Varuna duo, but he was suited to serve at least as a witness to oaths and treaties. Proto-Indo-Europeans also visualized the sun as the "lamp of Dyēus" or the "eye of Dyēus", as seen in various reflexes: "the god's lamp" in Euripides ' Medea , "heaven's candle" in Beowulf , "the land of Hatti's torch" (the Sun-goddess of Arinna ) in a Hittite prayer, Helios as

5460-617: The Moon Goddess Selene , her name still preserves the root *di -/ *dei -, meaning "to shine, be bright". The most constant epithet associated with * Dyēus is "father" ( *ph₂tḗr ). The term "Father Dyēus" was inherited in the Vedic Dyáuṣ Pitṛ́ , Greek Zeus Patēr , Illyrian Dei-pátrous , Roman Jupiter (* Djous patēr ), even in the form of "dad" or "papa" in the Scythian Papaios for Zeus , or

5600-583: The Near East (see "Near East origins," below). These imported gods gave context and provided a backstory for the Olympian gods, explaining where these Greek Olympian gods had come from, and how they had come to occupy their position of supremacy in the cosmos. The Titans were the previous generation, and family of gods, whom the Olympians had to overthrow, and banish from the upper world, in order to become

5740-739: The Palaic expression Tiyaz papaz . The epithet *Ph₂tḗr Ǵenh 1 -tōr ("Father Procreator") is also attested in the Vedic, Iranian, Greek, and perhaps the Roman ritual traditions. *Dyēus was the Sky or Day conceived as a divine entity, and thus the dwelling of the gods, the Heaven. As the gateway to the deities and the father of both the Divine Twins and the goddess of the Dawn ( *H₂éwsōs ), *Dyēus

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5880-646: The Theogony . Eos married the Titan Astraeus ("of the stars") and became the mother of the Anemoi ("winds") namely Zephyrus , Boreas , Notus and Eurus ; of the Morning Star, Eosphoros ( Venus ); of the stars; and of the virgin goddess of justice, Astraea ("starry one"). Her other notable offspring were Memnon and Emathion by the Trojan prince, Tithonus. Sometimes, Hesperus , Phaethon and Tithonus (different from her lover), were said to be

6020-499: The Titanides ( αἱ Τῑτᾱνῐ́δες , hai Tītānídes ) or Titanesses — Theia , Rhea , Themis , Mnemosyne , Phoebe , and Tethys . After Cronus mated with his older sister Rhea, she bore the first generation of Olympians: the six siblings Zeus , Hades , Poseidon , Hestia , Demeter , and Hera . Certain descendants of the Titans, such as Prometheus , Atlas , Helios , and Leto , are sometimes also called Titans. The Titans were

6160-528: The Zoroastrian religious reformation, demonized the Slavic successor of *Dyēus (abandoning this word in the sense of "heaven" at the same time, keeping the word for day , however, and abandoning many of the names of the other Proto-Indo-European gods, replacing them with new Slavic or Iranian names), while not replacing it with any other specific god, as a result of cultural contacts with Iranian peoples in

6300-404: The goddess of the moon , "who shine upon all that are on earth and upon the deathless gods who live in the wide heaven" . Out of the four authors that give her and her siblings a birth order, two make her the oldest child, the other two the youngest. In some accounts, Eos's father was called Pallas , who is also confirmed to be the father of Eos's sister Selene in some rare traditions. Even though

6440-582: The pyre of glorious Hector . She is most often associated with her Homeric epithet "rosy-fingered" Eos Rhododactylos ( Ancient Greek : Ἠὼς Ῥοδοδάκτυλος ), but Homer also calls her Eos Erigeneia : That brightest of stars appeared, Eosphoros , that most often heralds the light of early-rising Dawn (Eos Erigeneia). Near the end of the Odyssey , Athena , wanting to buy Odysseus some time with his wife Penelope after they have reunited with each other, orders Eos not to yoke her two horses, thus delaying

6580-726: The "gods of down under" ( enna durenna ) and the Hittites identified these gods with the Anunnaki , the Babylonian gods of the underworld, whose defeat and imprisonment by the storm-god Marduk , in the Babylonian poem Enûma Eliš (late second millennium BC or earlier), parallels the defeat and imprisonment of the Titans. Other collectivities of gods, perhaps associated with the Mesopotamian Anunnaki, include

6720-476: The Eating of Flesh , Plutarch writes of "stories told about the sufferings and dismemberment of Dionysus and the outrageous assaults of the Titans upon him, and their punishment and blasting by thunderbolt after they had tasted his blood". While, according to the early 4th century AD Christian apologist Arnobius , and the 5th century AD Greek epic poet Nonnus , it is as punishment for their murder of Dionysus that

6860-760: The Greek succession myth was imported from the Near East , and that along with this imported myth came stories of a group of former ruling gods, who had been defeated and displaced, and who became identified, by the Greeks, as the Titans. Features of Hesiod's account of the Titans can be seen in the stories of the Hurrians , the Hittites , the Babylonians , and other Near Eastern cultures. The Hurro - Hittite text Song of Kumarbi (also called Kingship in Heaven ), written five hundred years before Hesiod, tells of

7000-419: The Hundred-Handers and Cyclopes in Tartarus. Although Hesiod does not say how Zeus was eventually able to free his siblings, according to Apollodorus, Zeus was aided by Oceanus' daughter Metis , who gave Cronus an emetic which forced him to disgorge his children that he had swallowed. According to Apollodorus, in the tenth year of the ensuing war, Zeus learned from Gaia, that he would be victorious if he had

7140-565: The Hundred-Handers and the Cyclopes as allies. So Zeus slew their warder Campe (a detail not found in Hesiod) and released them, and in addition to giving Zeus his thunderbolt (as in Hesiod), the Cyclopes also gave Poseidon his trident , and Hades a helmet, and "with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards". The Roman mythographer Hyginus , in his Fabulae , gives an unusual (and perhaps confused) account of

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7280-540: The Sun), would seem to be the result of cosmological necessity, for how could a world encircling river, or the Sun, be confined in Tartarus? As for other male offspring of the Titans, some seem to have participated in the Titanomachy, and were punished as a result, and others did not, or at least (like Helios) remained free. Three of Iapetus' sons, Atlas , Menoetius , and Prometheus are specifically connected by ancient sources with

7420-470: The Titan Iapetus ) refers to the Titanomachy, and his part in it: When first the heavenly powers were moved to wrath, and mutual dissension was stirred up among them—some bent on casting Cronus from his seat so Zeus, in truth, might reign; others, eager for the contrary end, that Zeus might never win mastery over the gods—it was then that I, although advising them for the best, was unable to persuade

7560-492: The Titaness Tethys . Aeschylus ' Prometheus Bound , has Oceanus free to visit his nephew Prometheus sometime after the war. Like Oceanus, Helios, the Titan son of Hyperion, certainly remained free to drive his sun-chariot daily across the sky, taking an active part in events subsequent to the Titanomachy. The freedom of Oceanus, along with Helios (Sun), and perhaps Hyperion (to the extent that he also represented

7700-427: The Titanomachy, but Prometheus does remain free, in the Theogony , for his deception of Zeus at Mecone and his subsequent theft of fire , for which transgressions Prometheus was famously punished by Zeus by being chained to a rock where an eagle came to eat his "immortal liver" every day, which then grew back every night. However Aeschylus 's Prometheus Bound (as mentioned above) does have Prometheus say that he

7840-438: The Titanomachy, their war with the Olympians. As a group, they have no further role in conventional Greek myth, nor do they play any part in Greek cult. As individuals, few of the Titans have any separate identity. Aside from Cronus, the only other figure Homer mentions by name as being a Titan is Iapetus. Some Titans seem only to serve a genealogical function, providing parents for more important offspring: Coeus and Phoebe as

7980-409: The Titanomachy. According to Hyginus the Titanomachy came about because of a dispute between Jupiter and Juno (the Roman equivalents of Zeus and Hera). Juno, Jupiter's jealous wife, was angry at her husband, on account of Jupiter's son Epaphus by Io (one of her husband's many lovers). Because of this Juno incited the Titans to rebel against Jupiter and restore Saturn (Cronus) to the kingship of

8120-791: The Titans Oceanus and Tethys, Cronus and Rhea, Themis, and Mnemosyne (i.e. the river gods, the Oceanids, the Olympians, the Horae, the Moirai, and the Muses) are not normally considered to be Titans, descendants of the other Titans, notably: Leto, Helios, Atlas, and Prometheus, are themselves sometimes referred to as Titans. Passages in a section of the Iliad called the Deception of Zeus suggest

8260-406: The Titans end up imprisoned by Zeus in Tartarus. The only ancient source to explicitly connect the sparagmos and the anthropogony is the 6th century AD Neoplatonist Olympiodorus , who writes that, according to Orpheus, after the Titans had dismembered and eaten Dionysus, "Zeus, angered by the deed, blasts them with his thunderbolts, and from the sublimate of the vapors that rise from them comes

8400-514: The Titans in a revolt against Zeus (Jupiter). The Theogony has Menoetius struck down by Zeus' thunderbolt and cast into Erebus "because of his mad presumption and exceeding pride". Whether Hesiod was using Erebus as another name for Tartarus (as was sometimes done), or meant that Menoetius's punishment was because of his participation in the Titanomachy is unclear, and no other early source mentions this event, however Apollodorus says that it was. Hesiod does not mention Prometheus in connection with

8540-489: The Titans, children of Heaven and Earth; but they, disdaining counsels of craft, in the pride of their strength thought to gain the mastery without a struggle and by force. ... That it was not by brute strength nor through violence, but by guile that those who should gain the upper hand were destined to prevail. And though I argued all this to them, they did not pay any attention to my words. With all that before me, it seemed best that, joining with my mother, I should place myself,

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8680-588: The Titans, defeating them and throwing them into Tartarus , with the Hundred-Handers as their guards. Only brief references to the Titans and the succession myth are found in Homer . In the Iliad , Homer tells us that "the gods ... that are called Titans" reside in Tartarus. Specifically, Homer says that "Iapetus and Cronos ... have joy neither in the rays of Helios Hyperion [the Sun] nor in any breeze, but deep Tartarus

8820-404: The basis for an Orphic doctrine of the divinity of man." However, when and to what extent there existed any Orphic tradition which included these elements is the subject of open debate. The 2nd century AD biographer and essayist Plutarch makes a connection between the sparagmos and the punishment of the Titans, but makes no mention of the anthropogony, or Orpheus, or Orphism. In his essay On

8960-401: The battlefield, and both arrange an afterlife/immortality of sorts for said sons. Eos was imagined as a woman wearing a saffron mantle as she spread dew from an upturned urn, or with a torch in hand, riding a chariot. Greek and Italian vases show Eos/Aurora on a chariot preceding Helios, as the morning star Eosphorus flies with her; she is winged, wearing a fine pleated tunic and mantle. Eos

9100-440: The blessed, and flowers of gold are blazing, some from splendid trees on land, while water nurtures others. With these wreaths and garlands of flowers they entwine their hands according to the righteous counsels of Rhadamanthys , whom the great father, the husband of Rhea whose throne is above all others, keeps close beside him as his partner. Prometheus Lyomenos , an undated lost play by Aeschylus (c. 525 – c. 455 BC), had

9240-618: The bringer of the new day: Hear, O goddess, you bring the light of day to mortals resplendent Dawn, you blush throughout the world messenger of the great, the illustrious Titan . The position of the hymn in the collection at number 78 is odd, far from the Hymns to the Night (3), the Sun (8) and the Moon (9), where it would be expected to be grouped. While many of the Orphic Hymns describe

9380-400: The carnal nature that was often attributed to her in myth and literature. According to Greek cosmogony, Eos is the daughter of the Titans Hyperion and Theia : Hyperion, a bringer of light, the One Above, Who Travels High Above the Earth and Theia, The Divine, also called Euryphaessa, "wide-shining" and Aethra , "bright sky". Eos is the sister of Helios, the god of the sun, and Selene ,

9520-416: The celestial personifications Helios (Sun), Selene (Moon), and Eos (Dawn). From Iapetus and Clymene came Atlas , Menoetius , Prometheus , and Epimetheus . From Cronus and Rhea came the Olympians: Hestia , Demeter , Hera , Hades , Poseidon , and Zeus. By Zeus, Themis bore the three Horae (Hours), and the three Moirai (Fates), and Mnemosyne bore the nine Muses . While the descendants of

9660-406: The child. The Titans whiten their faces with gypsum, and distracting the infant Dionysus with various toys, including a mirror, they seized Dionysus and tore (or cut) him to pieces. The pieces were then boiled, roasted and partially eaten, by the Titans. But Athena managed to save Dionysus' heart, by which Zeus was able to contrive his rebirth from Semele. Commonly presented as a part of the myth of

9800-495: The children of Eos by Prince Cephalus of Athens . Each morning, the dawn goddess Eos gets up and opens the gates for her brother, Helios, to pass through and rise, ushering in the new day. Although often her job seems to be done once she announces Helios' coming, in the Homeric epics she accompanies him throughout the whole day, and does not leave him until the sunset; hence "Eos" might be used in texts where one would have expected to see "Helios" instead. In Musaeus 's rendition of

9940-428: The children she birthed. This he did with the first five: Hestia , Demeter , Hera , Hades , Poseidon (in that order), to Rhea's great sorrow. However, when Rhea was pregnant with Zeus, Rhea begged her parents Gaia and Uranus to help her save Zeus. So they sent Rhea to Lyctus on Crete to bear Zeus, and Gaia took the newborn Zeus to raise, hiding him deep in a cave beneath Mount Aigaion. Meanwhile, Rhea gave Cronus

10080-438: The colors red, white, and gold. Michael Janda etymologizes Aphrodite's name as an epithet of Eos meaning "she who rises from the foam [of the ocean]" and points to Hesiod 's Theogony account of Aphrodite's birth as an archaic reflex of Indo-European myth. On the other hand, however, it is generally accepted that Aphrodite's name etymology is Semitic in origin, and its exact meaning and derivation cannot be determined. Evidence

10220-501: The coming of the new day: And rose-fingered Dawn would have shone for the weepers had not bright-eyed goddess Athena thought of other things. She checked the long night in its passage, and further, held golden-throned Dawn over Ocean and didn't let her yoke her swift-footed horses, that bring daylight to men, Lampus and Phaethon, the colts that carry Dawn. In the Theogony , Hesiod wrote "[a]nd after these Erigeneia ["Early-born"] bore

10360-495: The cosmos. According to the standard version of the succession myth, given in Hesiod's Theogony , Uranus initially produced eighteen children with Gaia: the twelve Titans, the three Cyclopes , and the three Hecatoncheires (Hundred-Handers), but hating them, he hid them away somewhere inside Gaia. Angry and in distress, Gaia fashioned a sickle made of adamant and urged her children to punish their father. Only her son Cronus

10500-479: The daughter of Oceanus and Tethys, while Crius married his half-sister Eurybia , the daughter of Gaia and Pontus . The two remaining Titan sisters, Themis and Mnemosyne, became wives of their nephew Zeus . From Oceanus and Tethys came the three thousand river gods , and three thousand Oceanid nymphs. From Coeus and Phoebe came Leto , another wife of Zeus, and Asteria . From Crius and Eurybia came Astraeus , Pallas , and Perses . From Hyperion and Theia came

10640-517: The dawn. Meissner (2006) suggested an áwwɔ̄s > /aṷwɔ̄s/ > αὔως lengthening for Aeolic and */aṷwɔ̄s/ > *āwɔ̄s > *ǣwɔ̄s > /ǣɔ̄s/ for Attic-Ionic Greek. In Mycenaean Greek her name is also attested in the form 𐀀𐀺𐀂𐀍 in Linear B , a-wo-i-jo ( Āw(ʰ)oʰios ; Ἀϝohιος), found in a tablet from Pylos ; it has been interpreted as a shepherd's personal name related to "dawn", or dative form Āwōiōi . Heinrich Wilhelm Stoll offered

10780-451: The day and counterpart to Greek Hemera , Hittite siwat ("day"), Palaic Tīyat- ("Sun, day"), Ancient Greek endios ("midday"), Old Armenian tiw (տիւ, "bright day"), Old Irish noenden ("nine-day period"), Welsh heddyw ("today"). While the Greek goddess Pandeia or Pandia ( ‹See Tfd› Greek : Πανδία, Πανδεία , "all brightness") may have been another name for

10920-420: The dismembered Dionysus Zagreus, is an Orphic anthropogony, that is an Orphic account of the origin of human beings. According to this widely held view, as punishment for their crime, Zeus struck the Titans with his thunderbolt , and from the remains of the destroyed Titans humankind was born, which resulted in a human inheritance of ancestral guilt, for this original sin of the Titans, and by some accounts "formed

11060-404: The divinities in terms on light, the hymn to Eos is the only one that calls upon the divinity to provide light to the initiates. Eos's team of horses pull her chariot across the sky and are named in the Odyssey as "Firebright" and "Daybright". Quintus described her exulting in her heart over the radiant horses ( Lampus and Phaëton ) that drew her chariot, amidst the bright-haired Horae ,

11200-570: The early fifth century BC. Eos played a small role in the battle of the earthborn Giants against the gods, known as the Gigantomachy, who rose in rebellion. When their mother, the earth goddess Gaia learned of a prophecy that the giants would perish at the hand of a mortal, Gaia sought to find a herb that would protect them from all harm; thus Zeus ordered Eos, as well as her siblings Selene ( Moon ) and Helios ( Sun ) not to shine so that she would not be able to seek for it, and harvested all of

11340-427: The end, Eos locked him up in a chamber, where he withered away alone, forever a helpless old man. Out of pity, she turned him into a small bug, a cicada (Greek τέττιξ , tettix ). In the account of Hieronymus of Rhodes from the third century BC, the blame is shifted from Eos and onto Tithonus, who asked for immortality but not agelessness from his lover, who was then unable to help him otherwise and turned him into

11480-443: The ends of the earth ] yet (age) seized (him) ] (immortal?) wife. The myth goes that Eos fell in love with and abducted Tithonus, a handsome prince from Troy , either the brother or the son of King Laomedon (the father of Priam ). She went with a request to Zeus , asking him to make Tithonus immortal for her sake. Zeus agreed and granted her wish, but Eos foolishly forgot to ask for eternal youth as well for her beloved. So for

11620-532: The eye of Zeus, Hvare-khshaeta as the eye of Ahura Mazda , and the sun as "God's eye" in Romanian folklore . *Dyēus is often paired with *Dʰéǵʰōm , the Earth goddess, and described as uniting with her to ensure the growth and sustenance of terrestrial life; the earth becomes pregnant as the rain falls from the sky. The relationship between Father Sky (* Dyēus Ph₂tḗr ) and Mother Earth ( *Dʰéǵʰōm Méh₂tēr )

11760-430: The farthest part of huge earth. They cannot get out, for Poseidon has set bronze gates upon it, and a wall is extended on both sides. However, besides Cronus, exactly which of the other Titans were supposed to have been imprisoned in Tartarus is unclear. The only original Titan, mentioned by name, as being confined with Cronus in Tartarus, is Iapetus . But, not all the Titans were imprisoned there. Certainly Oceanus ,

11900-584: The feminine Hours, the daughters of Zeus and Themis who are responsible for the changing of the seasons, climbing the arc of heaven and scattering sparks of fire. In spite of the goddess already having a husband in the face of her first cousin Astraeus, Eos is presented as a goddess who fell in love several times. According to Pseudo-Apollodorus , it was the jealous Aphrodite who cursed her to be perpetually in love and have an insatiable sexual desire because Eos had once lain with Aphrodite's sweetheart Ares ,

12040-685: The first millennium BC. Hence, after the process of demonization by the Slavs, *Dyēus is considered to have originated two continuations: *divo ("strange, odd thing") and *divъ ("demon"). The result of this demonization may be Pan-Slavic demons, e.g. Polish and Czech dziwożona , or Div occurring in The Tale of Igor's Campaign . According to some researchers, at least some of *Dyēus' s traits could have been taken over by Svarog ( Urbańczyk : Sun- Dažbóg – heavenly fire, Svarožič – earthly fire, Svarog – heaven, lightning). Helmold recalls that

12180-439: The following liturgic and poetic traditions : Other reflexes are variants that have retained both linguistic descendants of the stem * dyeu - ("sky") alongside the original structure "Father God". Some traditions have replaced the epithet *ph 2 ter with the nursery word papa ("dad, daddy"): Other variants are less secured: Cognates stemming from * deywós , a vṛddhi-derivation of * dyēus (the sky-god), are attested in

12320-446: The following traditions: Other cognates are less secured: Other cognates deriving from the adjective *diwyós ( *dyeu "sky" + yós , a thematic suffix) are attested in the following traditions: Other cognates are less secured: As the pantheons of the individual mythologies related to Proto-Indo-European religion evolved, attributes of *Dyēus seem to have been redistributed to other deities. In Greek and Roman mythology, *Dyēus

12460-559: The former gods: the generation of gods preceding the Olympians . They were overthrown as part of the Greek succession myth, which tells how Cronus seized power from his father Uranus and ruled the cosmos with his fellow Titans before being in turn defeated and replaced as the ruling pantheon of gods by Zeus and the Olympians in a ten-year war called "the Titanomachy " ( Ancient Greek : ἡ Τῑτᾱνομαχίᾱ , romanized :  hē Tītānomakhíā , lit.   'a battle of Titans'). As

12600-473: The god of war. The curse caused her to abduct a number of handsome young men. This explanatory myth was the reason offered for Eos' ravenous sexual desires, as this pattern of behavior of hers was noticed by the ancient Greeks. In the Odyssey , Calypso complains to Hermes about the male gods taking many mortal women as lovers, but not allowing goddesses to do the same. She brings up as example Eos's love for

12740-642: The goddess by various poets throughout the centuries. Eos figures in many works of ancient literature and poetry, but despite her Proto-Indo-European origins, there is little evidence of Eos having received any cult or being the centre of worship during classical times. The Proto-Greek form of Ἠώς / Ēṓs has been reconstructed as *ἀυhώς / auhṓs . It is cognate to the Vedic goddess Ushas , Lithuanian goddess Aušrinė , and Roman goddess Aurora ( Old Latin Ausosa ), all three of whom are also goddesses of

12880-456: The goddess of the day and daylight. Eos might have also played a role in Proto-Indo-European poetry. Eos also shares some characteristics with the love goddess Aphrodite connoting perhaps a semi-shared origin or influence of Eos/ *H a éusōs on Aphrodite, who otherwise has a Near Eastern origin; both goddesses were known for their erotic beauty and aggressive sexuality, both had relationships with mortal lovers, and both were associated with

13020-536: The goddess of the night, to come out earlier, so she could be able to freely steal her son's body undetected by the armies. After his death, Eos, perhaps with the help of Hypnos (Sleep) and Thanatos (Death), transported Memnon's dead body back to Aethiopia; she also asked Zeus to make her son immortal, and he granted her wish. Eos' role in the Trojan War saga mirrors that of Thetis herself; both are goddesses married to aging old men, both see their mortal sons die on

13160-410: The gods. Jupiter, with the help of Minerva ( Athena ), Apollo , and Diana ( Artemis ), put down the rebellion, and hurled the Titans (as in other accounts) down to Tartarus. After being overthrown in the Titanomachy, Cronus and his fellow vanquished Titans were cast into Tartarus: That is where the Titan gods are hidden under murky gloom by the plans of the cloud-gatherer Zeus, in a dank place, at

13300-413: The great world encircling river, seems to have remained free, and in fact, seems not to have fought on the Titans' side at all. In Hesiod, Oceanus sends his daughter Styx , with her children Zelus (Envy), Nike (Victory), Kratos (Power), and Bia (Force), to fight on Zeus' side against the Titans, while in the Iliad , Hera says that, during the Titanomachy, she was cared for by Oceanus and his wife

13440-470: The hunter Orion , who was killed by Artemis on the island of Ortygia . Apollodorus also mentions Eos's love for Orion, and adds that she brought him to Delos , where he met Artemis and was subsequently slain by her. The good-looking Cleitus was snatched and made immortal by her. Eos fell in love and abducted Cephalus , a son of Hermes , who is sometimes the same as or distinct from the Cephalus that

13580-599: The island; it is possible that Aoos was originally a generic name used for Eos’ son or lover, which was then attached to Aphrodite in the form of a consort of the same name as she developed from Eos. Eos is usually described with rosy fingers or rosy forearms as she opened the gates of heaven for the Sun to rise: the singer in the Homeric Hymn to Helios calls her ῥοδόπηχυν ( ACC ), "rosy-armed", as does Sappho , who also describes her as having golden arms and golden sandals; vases depict her rosy-fingered, with golden arms. She

13720-486: The lines: Titans In Greek mythology , the Titans ( Ancient Greek : οἱ Τῑτᾶνες , hoi Tītânes , singular : ὁ Τῑτᾱ́ν, -ήν , ho Tītân ) were the pre-Olympian gods. According to the Theogony of Hesiod , they were the twelve children of the primordial parents Uranus (Sky) and Gaia (Earth), with six male Titans— Oceanus , Coeus , Crius , Hyperion , Iapetus , and Cronus —and six female Titans, called

13860-448: The little-attested Aoos who went on to become king of Cyprus, but he then began pining for Procris, causing a disgruntled Eos to return him to Procris , but not before sowing the seeds of doubt in his mind, telling him that it was highly unlikely that Procris had stayed faithful to him this entire time. Cephalus, troubled by her words, asked Eos to change his form into that of a stranger's, in order to secretly put Procris's love for him to

14000-606: The matter from which men are created." Olympiodorus goes on to conclude that, because the Titans had eaten his flesh, we their descendants, are a part of Dionysus. Some 19th- and 20th-century scholars, including Jane Ellen Harrison , have argued that an initiatory or shamanic ritual underlies the myth of the dismemberment and cannibalism of Dionysus by the Titans. Martin Litchfield West also asserts this in relation to shamanistic initiatory rites of early Greek religious practices. The etymology of Τiτᾶνες ( Titanes )

14140-516: The minor gods that the major gods were juxtaposed to, thus helping to keep the Greek religion Greek. However, whereas her brother and sister did receive minor cults, and in Helios' case even major ones, Eos does not seem to have been the focus of any worship at all. Thus there are no known temples, shrines, or altars to Eos. That being said, Ovid seems to allude to the existence of at least two shrines of Eos, as he describes them in plural, albeit few, in

14280-606: The myth is also the subject of one of the very few substantially complete works of Sappho, pieced together from different fragments discovered over a period of more than a hundred years, known as the Tithonus poem or the Old Age poem: ...old age already (withers?) all (my) skin, and (my) hair (turned white) from black ] (my) knees do not carry (me) ] (to dance) like young fawns ] but what could I do? ] not possible to become (ageless?) ] rosy-armed Dawn [...] carrying (to)

14420-421: The myth of Phaethon of Syria , with Eos as his mother and Aphrodite as his lover and abductor. Moreover, another telling point is how the name “Aoos” is recorded as both a name for Adonis , Aphrodite's East-originating lover, and a son of Eos by Cephalus (like Phaethon) who became king of Cyprus , an island that was regarded as Aphrodite's birthplace. This suggest a mixture of Mycenaean and Phoenician religions on

14560-408: The myth, though his text contains a lacuna, jumping from Eos' abduction of Cephalus to him having doubts over Procris. The oldest extant account of the myth is attributed to Pherecydes , and the elements it contains were all kept by later poets; in his account however Eos plays no role in the myth. That being said, artistic evidence of Eos abducting a man that can be identified as Cephalus go as back as

14700-412: The new day breaks. Although the romantic adventures of Eos is a common subject in pottery, so far as it is known, no vase depicts her with Orion or Cleitus, known lovers of hers, instead those vases fall into groups; those that depict Eos with a young hunter identified as Cephalus, and those that depict Eos with a youth holding a lyre, identified as Tithonus. Sometimes those vases bear inscriptions, and on

14840-545: The nine Muses . Leto, who gives birth to the Olympians Apollo and Artemis , takes an active part on the side of the Trojans in the Iliad , and is also involved in the story of the giant Tityos . Tethys, presumably along with her husband Oceanus, took no part in the war, and, as mentioned above, provided safe refuge for Hera during the war. Rhea remains free and active after the war: appearing at Leto's delivery of Apollo, as Zeus' messenger to Demeter announcing

14980-436: The parents of Leto , the mother, by Zeus, of the Olympians Apollo and Artemis ; Hyperion and Theia as the parents of Helios , Selene and Eos ; Iapetus as the father of Atlas and Prometheus ; and Crius as the father of three sons Astraeus , Pallas , and Perses , who themselves seem only to exist to provide fathers for more important figures such as the Anemoi (Winds), Nike (Victory), and Hecate . The Titans play

15120-435: The parents of Oceanus and Tethys, and Oceanus and Tethys as the parents of Cronus and Rhea "and all that go with them", plus Phorcys . In his Cratylus , Plato quotes Orpheus as saying that Oceanus and Tethys were "the first to marry", possibly also reflecting an Orphic theogony in which Oceanus and Tethys, rather than Uranus and Gaia, were the primeval parents. To Hesiod's twelve Titans, the mythographer Apollodorus , adds

15260-507: The peak of the highest mountains like Tomorr in central Albania has been associated with the sky-god Zojz . The enduring sanctity of the mountain, the annual pilgrimage to its summit, and the solemn sacrifice of a white bull by the local people provide abundant evidence that the ancient cult of the sky-god on Mount Tomorr continues through the generations almost untouched by the course of political events and religious changes. At one point, early Slavs , like some Iranian peoples after

15400-608: The phantom of Hera , the spouse of Zeus, the story leads ultimately to the birth of the Centaurs (who may be seen as reminiscent of the Divine Twins , sons of *Dyēus ). Another reflex may be found in the Mycenaean Greek Diwia , possibly a feminine counterpart of Zeus attested in the second part of the 2nd millennium BC and which may have survived in the Pamphylian dialect of Asia Minor. The reconstruction

15540-505: The plant for himself, denying Gaia the chance to make the Giants indestructible. Moreover, Eos is seen fighting against the Giants in the south frieze of the Pergamon Altar , which depicts the Gigantomachy, where she rides hither on either a horse or a mule right ahead of Helios, swinging herself on the back of her mount while a Giant already lies on the ground underneath her; a robe wound around her hips serves as her saddle-cloth. She

15680-541: The possibility that Homer knew of a tradition in which Oceanus and Tethys (rather than Uranus and Gaia, as in Hesiod) were the parents of the Titans. Twice Homer has Hera describe the pair as "Oceanus, from whom the gods are sprung, and mother Tethys", while in the same passage Hypnos describes Oceanus as "from whom they all are sprung". Plato , in his Timaeus , provides a genealogy (probably Orphic) which perhaps reflected an attempt to reconcile this apparent divergence between Homer and Hesiod, with Uranus and Gaia as

15820-580: The reconstructed story, usually given by modern scholars, goes as follows. Zeus had intercourse with Persephone in the form of a serpent, producing Dionysus. He is taken to Mount Ida where (like the infant Zeus) he is guarded by the dancing Curetes . Zeus intended Dionysus to be his successor as ruler of the cosmos, but a jealous Hera incited the Titans—;who apparently unlike in Hesiod and Homer, were not imprisoned in Tartarus—;to kill

15960-407: The ruling pantheon of Greek gods. For Hesiod, possibly in order to match the twelve Olympian gods, there were twelve Titans: six males and six females, with some of Hesiod's names perhaps being mere poetic inventions, so as to arrive at the right number. In Hesiod's Theogony , apart from Cronus, the Titans play no part at all in the overthrow of Uranus, and we only hear of their collective action in

16100-428: The settlement concerning Persephone , bringing Pelops back to life. While in Hesiod's Theogony , and Homer's Iliad , Cronus and the other Titans are confined to Tartarus—apparently forever —another tradition, as indicated by later sources, seems to have had Cronus, or other of the Titans, being eventually set free. Pindar , in one of his poems (462 BC), says that, although Atlas still "strains against

16240-399: The smithing god Hephaestus with tears in her eyes to forge an armor for Memnon, and he, moved, did as told. Pausanias mentions images of Thetis and Eos both begging Zeus on behalf of their sons. In the end, it was Achilles who triumphed and slew Memnon in battle. Mourning greatly over the death of her son, Eos made the light of her brother, Helios the god of the sun, to fade, and begged Nyx,

16380-540: The star Eosphoros ("Dawn-bringer"), and the gleaming stars with which heaven is crowned". Thus Eos is preceded by the Morning Star , and is thus seen as the genetrix of all the stars and planets; her tears are considered to have created the morning dew, personified as Ersa or Herse , who is otherwise the daughter of her sister Selene by Zeus. Eos is addressed by the singer in one of the Orphic Hymns , as

16520-478: The stem *dyeu- ("daylight, bright sky"), the epithet *Dyēus Ph 2 ter ("Father Sky"), the vṛddhi-derivative *deiwós ("celestial", a "god"), the derivative *diwyós ("divine"), or the back-formation * deynos (a "day") are among the most widely attested in Indo-European languages . Ritual and formulaic expressions stemming from the form * Dyēus Ph 2 ter ("Father Dyēus") were inherited in

16660-423: The stem *dyeu-, denoting the "diurnal sky" or the "brightness of the day" (in contrast to the darkness of the night), ultimately from the root * di or dei - ("to shine, be bright"). Cognates in Indo-European languages revolving around the concepts of "day", "sky" and "deity" and sharing the root *dyeu - as an etymon , such as Sanskrit dyumán- 'heavenly, shining, radiant', suggest that Dyēus referred to

16800-410: The story of Hero and Leander in the sixth century AD, Eos is mentioned during both sunrise and sunset. From the Iliad : Now when Dawn in robe of saffron was hastening from the streams of Oceanus , to bring light to mortals and immortals, Thetis reached the ships with the armor that the god had given her. ... But soon as early Dawn appeared, the rosy -fingered, then gathered the folk about

16940-447: The story of Cephalus's abduction too, though he calls Eos by the name of Hemera , goddess of day. Hyginus omits the kidnapping from the story, and has Cephalus reject Eos out of fidelity to Procris when she begs him to have sex with her. Eos then says to Cephalus that she would not want him to break his vows if Procris herself has not either, and alters his appearance and gives him gifts to trick Procris. Cephalus then goes to Procris as

17080-689: The test. Cephalus, now disguised, propositioned Procris, who at first declined but eventually gave in when he offered her money. He was hurt by her betrayal, and she left him in shame, but eventually they got back together. This time however it was Procris's turn to doubt her husband's fidelity; while hunting, he would often call upon the breeze (' Aura ' in Latin , sounding similar to Eos's Roman equivalent Aurora ) to refresh his body. Upon hearing that, Procris followed and spied on him. Cephalus, mistaking her for some wild animal, threw his spear at her, killing his wife. The second-century CE traveller Pausanias knew of

17220-569: The three Furies : Alecto , Megaera , and Tisiphone . The geographer Pausanias , mentions seeing the image of a man in armor, who was supposed to be the Titan Anytos , who was said to have raised the Arcadian Despoina . The Titans, as a group, represent a pre-Olympian order. Hesiod uses the expression "the former gods" ( theoi proteroi ) in reference to the Titans. They were the banished gods, who were no longer part of

17360-422: The three Hundred-Handers and the three Cyclopes , and while Uranus imprisoned these first six of his offspring, he apparently left the Titans free. Not just Cronus, but all the Titans, except Oceanus, attacked Uranus. After Cronus castrated Uranus, the Titans freed the Hundred-Handers and Cyclopes (unlike in Hesiod, where they apparently remained imprisoned), and made Cronus their sovereign, who then reimprisoned

17500-413: The three gods that are of impeccable Indo-European lineage in both etymology and status, although the former two were sidelined in the pantheon by non-PIE newcomers. A common epithet associated with this dawn goddess is * Diwós Duǵh 2 tḗr , the 'Daughter of Dyēus ', the sky god . In Homeric tradition however, Eos is never stated to be the daughter of Zeus ( Διὸς θυγάτηρ , Diòs thugátēr ), as she

17640-421: The thunderbolt, which had been hidden by Gaia. A great war was begun, the Titanomachy , for control of the cosmos. The Titans fought from Mount Othrys , while the Olympians fought from Mount Olympus . In the tenth year of that great war, following Gaia's counsel, Zeus released the Hundred-Handers, who joined the war against the Titans, helping Zeus to gain the upper hand. Zeus cast the fury of his thunderbolt at

17780-408: The two goddesses are still connected as sisters in the traditions going with lineage from Pallas, their brother Helios is never included with them in those versions, being consistently the son of Hyperion. Mesomedes made her the daughter of Helios, who is usually her brother, by an unnamed mother. Some authors made her the child of Nyx , the personification of the night, who is the mother of Hemera in

17920-537: The upper world. Rather they were the gods who dwelt underground in Tartarus , and as such, they may have been thought of as "gods of the underworld", who were the antithesis of, and in opposition to, the Olympians, the gods of the heavens. Hesiod called the Titans "earth-born" ( chthonic ), and in the Homeric Hymn to Apollo , Hera prays to the Titans "who dwell beneath the earth", calling on them to aid her against Zeus, just as if they were chthonic spirits. In

18060-466: The vast and bright sky of the day conceived as a divine entity among Proto-Indo-European speakers. A vṛddhi-derivative appears in * deywós ("celestial"), the common word for "god" in Proto-Indo-European . In classic Indo-European, associated with the late Khvalynsk culture (3900–3500), *Dyēus also had the meaning of "Heaven", whereas it denoted "god" in general (or the Sun-god in particular) in

18200-423: The war. In the Theogony both Atlas and Menoetius received punishments from Zeus, but Hesiod does not say for what crime exactly they were punished. Atlas was famously punished by Zeus, by being forced to hold up the sky on his shoulders, but none of the early sources for this story (Hesiod, Homer, Pindar , and Aeschylus ) say that his punishment was as a result of the war. According to Hyginus however, Atlas led

18340-456: The weight of the sky ... Zeus freed the Titans", and in another poem (476 BC), Pindar has Cronus, in fact, ruling in the Isles of the Blessed , a land where the Greek heroes reside in the afterlife: Those who have persevered three times, on either side, to keep their souls free from all wrongdoing, follow Zeus' road to the end, to the tower of Cronus, where ocean breezes blow around the island of

18480-668: The word "Titan" comes from the Greek τίτανος, signifying white "earth, clay, or gypsum", and that the Titans were "white clay men", or men covered by white clay or gypsum dust in their rituals. The planet Saturn is named for the Roman equivalent of the Titan Cronus. Saturn's largest moon, Titan , is named after the Titans generally, and the other moons of Saturn are named after individual Titans, specifically Tethys , Phoebe , Rhea , Hyperion , and Iapetus . Astronomer William Henry Pickering claimed to have discovered another moon of Saturn which he named Themis , but this discovery

18620-399: Was a prominent deity in the Proto-Indo-European pantheon . He was however likely not their ruler or the holder of the supreme power like Zeus and Jupiter. *Dyēus was associated with the bright and vast sky, but also to the cloudy weather in the Vedic and Greek formulas *Dyēus' rain. Although several reflexes of Dyēus are storm deities, such as Zeus and Jupiter, this is thought to be

18760-494: Was a widespread notion among the ancient Greeks and other ancient peoples that the creatures that shed their skin renew their youth and get to live forever. It could also be a reference to the fact that the high-pitched talk of old men was compared to a cicada's singing, as evidenced in a passage from the Iliad . The ancient Greeks would use a cicada, the most musical of insects, sitting on a harp as an emblem of music. Cicadas were also believed to be able to survive off of dew alone,

18900-490: Was an ally of Zeus during the Titanomachy. The female Titans, to the extent that they are mentioned at all, appear also to have been allowed to remain free. Three of these, according to the Theogony , become wives of Zeus : Themis , Mnemosyne , and Leto , the daughter of the Titans Coeus and Phoebe . Themis gives birth to the three Horae (Hours), and the three Moirai (Fates), and Mnemosyne gives birth to

19040-397: Was never confirmed, and the name Themis was given to an asteroid, 24 Themis . Asteroid 57 Mnemosyne was also named for the Titan. A proto-planet Theia is hypothesized to have been involved in a collision in the early solar system, forming the Earth's moon. Dyeus * Dyḗus ( lit. "daylight-sky-god"), also * Dyḗus ph₂tḗr (lit. "father daylight-sky-god"),

19180-589: Was that of erotic pursuit in general; Tithonus was drawn running off to the right in terror, or trying to clobber with a lyre or a spear the pursuing Eos, indicating the terrifying aspect of a mortal man being taken by a goddess. The image of Zeus , the active erastes , pursuing Ganymede , the passive eromenos , was also common, but in the case of Eos, the female figure was put in the dominant position. Other depictions of mythological scenes that include Eos are Memnon's battle with Achilles and Eos' pleading of Zeus for his safety, her seizing of Memnon's dead body, and

19320-636: Was the chief god, while the etymological continuant of Dyēus became a very abstract god in Vedic mythology , and his original prominence over other gods largely diluted. After the first access of the ancestors of the Albanians to the Christian religion in antiquity, the presumable Albanian term for Sky-Father – Zot – has been used for God , the Father and the Son ( Christ ). In Albanian folk beliefs

19460-449: Was the husband of Procris, whom she also abducted. The myth about the love of Eos and Tithonus is very old, known as early as Homer, who in the Odyssey described the coming of the new morning as Eos rising from the bed she shares with Tithonus to bring her light to the world. The earliest (and fullest) account survives in the Homeric Hymn to Aphrodite , where Aphrodite herself narrates the story to her own lover Anchises. Additionally,

19600-558: Was willing. So Gaia hid Cronus in "ambush", gave him an adamantine sickle, and when Uranus came to lie with Gaia, Cronus reached out and castrated his father. This enabled the Titans to be born and Cronus to assume supreme command of the cosmos, with the Titans as his subordinates. Cronus, having now taken over control of the cosmos from Uranus, wanted to ensure that he maintained control. Uranus and Gaia had prophesied to Cronus that one of Cronus' own children would overthrow him, so when Cronus married Rhea, he made sure to swallow each of

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