174-558: In Greek mythology , the Hyperboreans ( Ancient Greek : ὑπερβόρε(ι)οι , romanized : hyperbóre(i)oi , pronounced [hyperbóre(ː)oi̯] ; Latin : Hyperborei ) were a mythical people who lived in the far northern part of the known world . Their name appears to derive from the Greek ὑπέρ Βορέᾱ , "beyond Boreas " (the God of the north wind ). Some scholars prefer
348-579: A pederastic light . Alexandrian poets at first, then more generally literary mythographers in the early Roman Empire, often re-adapted stories of Greek mythological characters in this fashion. The achievement of epic poetry was to create story-cycles and, as a result, to develop a new sense of mythological chronology. Thus, Greek mythology unfolds as a phase in the development of the world and of humans. While self-contradictions in these stories make an absolute timeline impossible, an approximate chronology may be discerned. The resulting mythological "history of
522-813: A peninsula or island, is located beyond what is now France, and stretches further north–south than east–west. Other descriptions put it in the general area of the Ural Mountains . Plutarch, writing in the 1st century AD, mentions Heraclides of Ponticus, who connected the Hyperboreans with the Gauls who had sacked Rome in the 4th century BC (see Battle of the Allia ). Aelian , Diodorus Siculus and Stephen of Byzantium all recorded important ancient Greek sources on Hyperborea, but added no new descriptions. The 2nd-century AD Stoic philosopher Hierocles equated
696-557: A Celtic tribe (perhaps the Helvetii ) who lived just beyond them. Aristotle placed the Riphean mountains on the borders of Scythia, and Hyperborea further north. Hecataeus of Abdera and others believed Hyperborea was Britain. Later Roman and Greek sources continued to change the location of the Riphean mountains, the home of Boreas, as well as Hyperborea, supposedly located beyond them. However, all these sources agreed these were all in
870-677: A Christian moralizing perspective. The discovery of the Mycenaean civilization by the German amateur archaeologist Heinrich Schliemann in the nineteenth century, and the discovery of the Minoan civilization in Crete by the British archaeologist Arthur Evans in the twentieth century, helped to explain many existing questions about Homer's epics and provided archaeological evidence for many of
1044-656: A branch in Thebes, and his reference to 'my ancestors' in Pythian 5 could have been spoken on behalf of both Arcesilas and himself – he may have used this ambivalence to establish a personal link with his patrons. He was possibly the Theban proxenos or consul for Aegina and/or Molossia , as indicated in another of his odes, Nemean 7, in which he glorifies Neoptolemus , a national hero of Aegina and Molossia. According to tradition, Neoptolemus died disgracefully in
1218-455: A campaign of smears against him – possibly the poets Simonides and his nephew Bacchylides . Pindar's original treatment of narrative myth, often relating events in reverse chronological order, is said to have been a favourite target for criticism. Simonides was known to charge high fees for his work and Pindar is said to have alluded to this in Isthmian 2 , where he refers to
1392-585: A collection of epic poems , starts with the events leading up to the war: Eris and the golden apple of Kallisti , the Judgement of Paris , the abduction of Helen , the sacrifice of Iphigenia at Aulis . To recover Helen, the Greeks launched a great expedition under the overall command of Menelaus 's brother, Agamemnon, king of Argos, or Mycenae , but the Trojans refused to return Helen. The Iliad , which
1566-492: A combination of their name and epithets , that identify them by these distinctions from other manifestations of themselves (e.g., Apollo Musagetes is " Apollo , [as] leader of the Muses "). Alternatively, the epithet may identify a particular and localized aspect of the god, sometimes thought to be already ancient during the classical epoch of Greece. Most gods were associated with specific aspects of life. For example, Aphrodite
1740-525: A convenient framework into which to fit their own courtly and chivalric ideals. Twelfth-century authors, such as Benoît de Sainte-Maure ( Roman de Troie [Romance of Troy, 1154–60]) and Joseph of Exeter ( De Bello Troiano [On the Trojan War, 1183]) describe the war while rewriting the standard version they found in Dictys and Dares . They thus follow Horace 's advice and Virgil's example: they rewrite
1914-402: A demeaning role. He seems indifferent to the intellectual reforms that were shaping the theology of the times. Thus an eclipse is not a mere physical effect, as contemplated by early thinkers such as Thales , Anaximander and Heraclitus , nor was it even a subject for bold wonder, as it was for an earlier poet, Archilochus ; instead Pindar treated an eclipse as a portent of evil. Gods are
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#17327656362992088-524: A derivation from ὑπερφέρω ( hyperpherō , "to carry over"). Despite their location in an otherwise frigid part of the world, the Hyperboreans were believed to inhabit a sunny, temperate, and divinely blessed land. In many versions of the story, they lived north of the Riphean Mountains , which shielded them from the effects of the cold north wind . The oldest myths portray them as the favorites of Apollo , and some ancient Greek writers regarded
2262-451: A festival at Argos . His ashes were taken back home to Thebes by his musically gifted daughters, Eumetis and Protomache. One of Pindar's female relatives claimed that he dictated some verses to her in honour of Persephone after he had been dead for several days. Some of Pindar's verses were inscribed in letters of gold on a temple wall in Lindos , Rhodes. At Delphi, where he had been elected
2436-529: A fight with priests at the temple in Delphi over their share of some sacrificial meat. Pindar diplomatically glosses over this and concludes mysteriously with an earnest protestation of innocence – "But shall my heart never admit that I with words none can redeem dishonoured Neoptolemus". Possibly he was responding to anger among Aeginetans and/or Molossians over his portrayal of Neoptolemus in an earlier poem, Paean 6 , which had been commissioned by
2610-489: A flat disk afloat on the river of Oceanus and overlooked by a hemispherical sky with sun, moon, and stars. The Sun ( Helios ) traversed the heavens as a charioteer and sailed around the Earth in a golden bowl at night. Sun, earth, heaven, rivers, and winds could be addressed in prayers and called to witness oaths. Natural fissures were popularly regarded as entrances to the subterranean house of Hades and his predecessors, home of
2784-558: A god "greater than he", Zeus swallowed her. She was already pregnant with Athena , however, and she burst forth from his head—fully-grown and dressed for war. The earliest Greek thought about poetry considered the theogonies to be the prototypical poetic genre—the prototypical mythos —and imputed almost magical powers to it. Orpheus , the archetypal poet, also was the archetypal singer of theogonies, which he uses to calm seas and storms in Apollonius' Argonautica , and to move
2958-459: A grammarian in the 3rd century, wrote that the mythical Arimaspi were identical to the Hyperboreans in physical appearance ( De Prosodia Catholica , 1. 114) and Stephanus of Byzantium in the 6th century wrote the same ( Ethnica , 118. 16). The ancient poet Callimachus described the Arimaspi as having fair hair, but it is disputed whether the Arimaspi were Hyperboreans. According to Herodianus,
3132-507: A huge risk, hazarded not in right"), telling the audience that he will not talk of it ("silence is a man's wisest counsel"). The Theban hero Heracles was a favourite subject but in one poem he is depicted as small in order to be compared with a small Theban patron who had won the pankration at the Isthmian Games: a unique example of Pindar's readiness to shape traditional myths to fit the occasion, even if not always flattering to
3306-407: A life well-lived. He presents no theory of history apart from the view that Fortune is variable even for the best men, an outlook suited to moderation in success, courage in adversity. Notions of 'good' and 'bad' in human nature were not analysed by him in any depth nor did he arrive at anything like the compassionate ethics of his near contemporary, Simonides of Ceos. His poems are indifferent to
3480-513: A limited number of gods, who were the focus of large pan-Hellenic cults. It was, however, common for individual regions and villages to devote their own cults to minor gods. Many cities also honored the more well-known gods with unusual local rites and associated strange myths with them that were unknown elsewhere. During the heroic age, the cult of heroes (or demigods) supplemented that of the gods. "The origins of humanity [were] ascribed to various figures, including Zeus and Prometheus ." Bridging
3654-512: A maiden song does seem to be different in tone, due however to the fact that it is spoken in the character of a girl: ἐμὲ δὲ πρέπει παρθενήια μὲν φρονεῖν γλώσσᾳ τε λέγεσθαι. emè dè prépei parthenḗia mèn phroneîn glṓssāi te légesthai. I must think maidenly thoughts And utter them with my tongue. Enough of his dithyrambic poetry survives for comparison with that of Bacchylides, who used it for narrative. Pindar's dithyrambs are an exuberant display of religious feeling, capturing
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#17327656362993828-405: A musical contest with Apollo . Ian Morris considers Prometheus' adventures as "a place between the history of the gods and that of man." An anonymous papyrus fragment, dated to the third century, vividly portrays Dionysus ' punishment of the king of Thrace , Lycurgus , whose recognition of the new god came too late, resulting in horrific penalties that extended into the afterlife. The story of
4002-431: A notable temple which is adorned with many votive offerings and is spherical in shape". Some scholars have identified this temple with Stonehenge . Diodorus, however, does not identify Hyperborea with Britain, and his description of Britain (5.21–23) makes no mention of the Hyperboreans or their spherical temple. Pseudo-Scymnus , around 90 BC, wrote that Boreas dwelled at the extremity of Gaulish territory, and that he had
4176-458: A number of local legends became attached. The story of Medea , in particular, caught the imagination of the tragic poets. In between the Argo and the Trojan War, there was a generation known chiefly for its horrific crimes. This includes the doings of Atreus and Thyestes at Argos. Behind the myth of the house of Atreus (one of the two principal heroic dynasties with the house of Labdacus ) lies
4350-552: A personal dilemma. Nemean 7 in fact is the most controversial and obscure of Pindar's victory odes, and scholars ancient and modern have been ingenious and imaginative in their attempts to explain it, so far with no agreed success. In his first Pythian ode, composed in 470 BC in honour of the Sicilian tyrant Hieron , Pindar celebrated a series of victories by Greeks against foreign invaders: Athenian and Spartan-led victories against Persia at Salamis and Plataea , and victories by
4524-594: A pillar erected in his name on the edge of the sea ( Periegesis , 183). Some have claimed this is a geographical reference to northern France, and Hyperborea as the British Isles which lay just beyond the English Channel . Ptolemy ( Geographia , 2. 21) and Marcian of Heraclea ( Periplus , 2. 42) both placed Hyperborea in the North Sea which they called the "Hyperborean Ocean". In his 1726 work on
4698-423: A poem of Troy instead of telling something completely new. Pindar Pindar ( / ˈ p ɪ n d ər / ; ‹See Tfd› Greek : Πίνδαρος Pindaros [píndaros] ; Latin : Pindarus ; c. 518 BC – c. 438 BC ) was an Ancient Greek lyric poet from Thebes . Of the canonical nine lyric poets of ancient Greece, his work is the best preserved. Quintilian wrote, "Of
4872-592: A priest of Apollo, the priests exhibited an iron chair on which he used to sit during the festival of the Theoxenia . Every night, while closing the temple doors, they intoned: "Let Pindar the poet go unto the supper of the gods!" Pindar's house in Thebes became one of the city's landmarks. When Alexander the Great demolished Thebes in 335 BC, as punishment for its resistance to Macedonian expansionism, he ordered
5046-404: A prophet, and lesser poets are to him as ravens are to an eagle; the art of such men is as hackneyed as garland-making; his is magical: εἴρειν στεφάνους ἐλαφρόν: ἀναβάλεο: Μοῖσά τοι κολλᾷ χρυσὸν ἔν τε λευκὸν ἐλέφανθ᾽ ἁμᾷ καὶ λείριον ἄνθεμον ποντίας ὑφελοῖσ᾽ ἐέρσας. To plait garlands is easy. Strike up! The Muse Welds together gold and white ivory And the lily-flower snatched from
5220-517: A recent defeat of Athens by Thebes at the Battle of Coronea (447 BC). The poem ends with a prayer for Aegina's freedom, long threatened by Athenian ambitions. Covert criticism of Athens (traditionally located in odes such as Pythian 8, Nemean 8 and Isthmian 7) is now dismissed as highly unlikely, even by scholars who allow some biographical and historical interpretations of the poems. One of his last odes ( Pythian 8 ) indicates that he lived near
5394-550: A request by Pindar for payment of fees owed to himself. His defeats by Corinna were probably invented by ancient commentators to account for the Boeotian sow remark, a phrase moreover that was completely misunderstood by scholiasts, since Pindar was scoffing at a reputation that all Boeotians had for stupidity. His fame as a poet drew Pindar into Greek politics. Athens, the most important city in Greece throughout his poetic career,
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5568-485: A shrine to the oracle Alcmaeon and that he stored some of his wealth there. In the same ode he says that he had recently received a prophecy from Alcmaeon during a journey to Delphi ("...he met me and proved the skills of prophecy that all his race inherit") but he does not reveal what the long-dead prophet said to him nor in what form he appeared. The ode was written to commemorate a victory by an athlete from Aegina . Pindar doesn't necessarily mean himself when he uses
5742-507: A spirit to every aspect of nature. Eventually, these vague spirits assumed human forms and entered the local mythology as gods. When tribes from the north of the Balkan Peninsula invaded, they brought with them a new pantheon of gods, based on conquest, force, prowess in battle, and violent heroism. Other older gods of the agricultural world fused with those of the more powerful invaders or else faded into insignificance. After
5916-504: A tribute to the goddess Ilithyia for ease of child-bearing, accompanied by the gods themselves. The maidens received honours in Delos, where the women collected gifts from them and sang hymns to them. A particular Hyperborean legendary healer was known as "Abaris" or "Abaris the Healer" whom Herodotus first described in his works. Plato ( Charmides , 158C) regarded Abaris as a physician from
6090-411: Is a short biography discovered in 1961 on an Egyptian papyrus dating from at least 200 AD ( P.Oxy .2438). The other four are collections that were not finalized until some 1600 years after his death: Although these sources are based on a much older literary tradition, going as far back as Chamaeleon of Heraclea in the 4th century BC, they are generally viewed with scepticism today: much of the material
6264-484: Is by no means certain that they were all sung by choirs – the use of choirs is testified only by the generally unreliable scholiasts. Scholars at the Library of Alexandria collected his compositions in seventeen books organized according to genre: Of this vast and varied corpus, only the epinikia – odes written to commemorate athletic victories – survive in complete form;
6438-570: Is clearly fanciful. Scholars both ancient and modern have turned to Pindar's own work – his victory odes in particular – as a source of biographical information: some of the poems touch on historic events and can be accurately dated. The 1962 publication of Elroy Bundy's ground-breaking work Studia Pindarica led to a change in scholarly opinion: the Odes were no longer seen as expressions of Pindar's personal thoughts and feelings, but rather as public statements "dedicated to
6612-520: Is largely unread among the general public. Pindar was the first Greek poet to reflect on the nature of poetry and on the poet's role. His poetry illustrates the beliefs and values of Archaic Greece at the dawn of the Classical period . Like other poets of the Archaic Age, he has a profound sense of the vicissitudes of life, but he also articulates a passionate faith in what men can achieve by
6786-413: Is not known how commissions were arranged, nor if the poet travelled widely: even when poems include statements like "I have come" it is not certain that this was meant literally. Uncomplimentary references to Bacchylides and Simonides were found by scholiasts but there is no reason to accept their interpretation of the odes. In fact, some scholars have interpreted the allusions to fees in Isthmian 2 as
6960-461: Is portrayed as a sacrificer, mentioned as a founder of altars, and imagined as a voracious eater himself; it is in this role that he appears in comedy. While his tragic end provided much material for tragedy— Heracles is regarded by Thalia Papadopoulou as "a play of great significance in examination of other Euripidean dramas." In art and literature, Heracles was represented as an enormously strong man of moderate height; his characteristic weapon
7134-619: Is set in the tenth year of the war, tells of the quarrel between Agamemnon and Achilles, who was the finest Greek warrior, and the consequent deaths in battle of Achilles' beloved comrade Patroclus and Priam 's eldest son, Hector . After Hector's death, the Trojans were joined by two exotic allies, Penthesilea , queen of the Amazons , and Memnon , king of the Ethiopians and son of the dawn-goddess, Eos . Achilles killed both of these, but Paris then managed to kill Achilles with an arrow in
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7308-476: Is that "the Greek gods are persons, not abstractions, ideas or concepts." Regardless of their underlying forms, the Ancient Greek gods have many fantastic abilities; most significantly, the gods are not affected by disease and can be wounded only under highly unusual circumstances. The Greeks considered immortality as the distinctive characteristic of their gods; this immortality, as well as unfading youth,
7482-483: Is too sketchy to allow us to understand the full nature of this innovation). Although he probably spoke Boeotian Greek , he composed in a literary language that tended to rely more on the Doric dialect than his rival Bacchylides , but less insistently than Alcman . There is an admixture of other dialects, especially Aeolic and epic forms, and an occasional use of some Boeotian words. He composed 'choral' songs yet it
7656-541: Is variously given as Daiphantus, Pagondas or Scopelinus, and his mother's name was Cleodice. It is told that in his youth, or possibly infancy, bees built a honeycomb in his mouth and this was the reason he became a poet of honey-like verses. (An identical fate has been ascribed to other poets of the archaic period.) Pindar was about twenty years old in 498 BC when he was commissioned by the ruling family in Thessaly to compose his first victory ode ( Pythian 10 ). He studied
7830-752: The Iliad and the Odyssey . Two poems by Homer's near contemporary Hesiod , the Theogony and the Works and Days , contain accounts of the genesis of the world, the succession of divine rulers, the succession of human ages, the origin of human woes, and the origin of sacrificial practices. Myths are also preserved in the Homeric Hymns , in fragments of epic poems of the Epic Cycle , in lyric poems , in
8004-535: The Chimera and Medusa . Bellerophon's adventures are commonplace types, similar to the adventures of Heracles and Theseus. Sending a hero to his presumed death is also a recurrent theme of this early heroic tradition, used in the cases of Perseus and Bellerophon. The only surviving Hellenistic epic, the Argonautica of Apollonius of Rhodes (epic poet, scholar, and director of the Library of Alexandria ) tells
8178-476: The Derveni Papyrus now proves that at least in the fifth-century BC a theogonic-cosmogonic poem of Orpheus was in existence. The first philosophical cosmologists reacted against, or sometimes built upon, popular mythical conceptions that had existed in the Greek world for some time. Some of these popular conceptions can be gleaned from the poetry of Homer and Hesiod. In Homer, the Earth was viewed as
8352-520: The Geometric period from c. 900 BC to c. 800 BC onward. In fact, literary and archaeological sources integrate, sometimes mutually supportive and sometimes in conflict; however, in many cases, the existence of this corpus of data is an indication that many elements of Greek mythology have strong factual and historical roots. Mythical narration plays an important role in nearly every genre of Greek literature. Nevertheless,
8526-539: The Hellenistic and Roman ages was primarily composed as a literary rather than cultic exercise. Nevertheless, it contains many important details that would otherwise be lost. This category includes the works of: Prose writers from the same periods who make reference to myths include Apuleius , Petronius , Lollianus , and Heliodorus . Two other important non-poetical sources are the Fabulae and Astronomica of
8700-520: The Inuit . Hyperborean has also been used in a metaphorical sense, to describe a sense of distance from the ordinary. In this way, Friedrich Nietzsche referred to his sympathetic readers as Hyperboreans in The Antichrist (written 1888, published 1895): "Let us look each other in the face. We are Hyperboreans – we know well enough how remote our place is." He quoted Pindar and added "Beyond
8874-614: The Issedones on the south-western slopes of the Altay Mountains , Carl P. Ruck places Hyperborea beyond the Dzungarian Gate into northern Xinjiang , noting that the Hyperboreans were probably Chinese. In 1974 Robert Charroux first related the Hyperboreans to an ancient astronaut race. Miguel Serrano was influenced by Charroux's writings on the Hyperboreans. Aleksandr Dugin has "touted ancient legends about
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#17327656362999048-404: The Muses inspired Homer with relevant information and with the language to express it, Pindar seems to receive only their inspiration: his role is to shape that inspiration with his own wisdom and skill. Like his patrons, whom he immortalizes in verse, he owes his success to hard work as well as to innate gifts; though he hires himself out, he has a vocation. The Muses are to him as an oracle is to
9222-483: The Pacific Northwest , described how: While the fiery and magnificent Spaniard, inflamed with the mania for gold, has extended his discoveries and conquests over those brilliant countries scorched by the ardent sun of the tropics, the adroit and buoyant Frenchman , and the cool and calculating Briton , have pursued the less splendid, but no less lucrative, traffic in furs amidst the hyperborean regions of
9396-598: The Parthenon depicting the sack of Troy); this artistic preference for themes deriving from the Trojan Cycle indicates its importance to the Ancient Greek civilization. The same mythological cycle also inspired a series of posterior European literary writings. For instance, Trojan Medieval European writers, unacquainted with Homer at first hand, found in the Troy legend a rich source of heroic and romantic storytelling and
9570-692: The Peloponnesian kingdoms of Mycenae , Sparta and Argos , claiming, according to legend, a right to rule them through their ancestor. Their rise to dominance is frequently called the " Dorian invasion ". The Lydian and later the Macedonian kings, as rulers of the same rank, also became Heracleidae. Other members of this earliest generation of heroes such as Perseus, Deucalion , Theseus and Bellerophon , have many traits in common with Heracles. Like him, their exploits are solitary, fantastic and border on fairy tale , as they slay monsters such as
9744-589: The Roman culture because of the story of Aeneas , a Trojan hero whose journey from Troy led to the founding of the city that would one day become Rome, as recounted in Virgil's Aeneid (Book II of Virgil's Aeneid contains the best-known account of the sack of Troy). Finally there are two pseudo-chronicles written in Latin that passed under the names of Dictys Cretensis and Dares Phrygius . The Trojan War cycle ,
9918-453: The ancient Greeks , and a genre of ancient Greek folklore , today absorbed alongside Roman mythology into the broader designation of classical mythology . These stories concern the ancient Greek religion 's view of the origin and nature of the world ; the lives and activities of deities , heroes , and mythological creatures ; and the origins and significance of the ancient Greeks' cult and ritual practices. Modern scholars study
10092-578: The druids , John Toland specifically identified Diodorus' Hyperborea with the Isle of Lewis , and the spherical temple with the Callanish Stones . Along with Thule , Hyperborea was one of several terrae incognitae to the Greeks and Romans , where Pliny , Pindar and Herodotus , as well as Virgil and Cicero , reported that people lived to the age of one thousand and enjoyed lives of complete happiness. Hecataeus of Abdera collated all
10266-726: The 'demonic' energies of the South Pole, the greatest point of materialization. Since Herodotus places the Hyperboreans beyond the Massagetae and Issedones , both Central Asian peoples, it appears that his Hyperboreans may have lived in Siberia . Heracles sought the golden-antlered hind of Artemis in Hyperborea. As the reindeer is the only deer species of which females bear antlers, this would suggest an arctic or subarctic region. Following J. D. P. Bolton's location of
10440-473: The Ancient Greek pantheon, poets composed the Homeric Hymns (a group of thirty-three songs). Gregory Nagy (1992) regards "the larger Homeric Hymns as simple preludes (compared with Theogony ), each of which invokes one god." The gods of Greek mythology are described as having essentially corporeal but ideal bodies. According to Walter Burkert , the defining characteristic of Greek anthropomorphism
10614-399: The Arimaspi were close in appearance to the Hyperboreans, making the inference that the Hyperboreans had fair hair being potentially valid. Six classical Greek authors also came to identify the Hyperboreans with their Celtic neighbours in the north: Antimachus of Colophon , Protarchus , Heraclides Ponticus , Hecataeus of Abdera , Apollonius of Rhodes and Posidonius of Apamea . The way
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#173276563629910788-603: The Canadas, until they have advanced even within the Arctic Circle. The term "Hyperborean" still sees some jocular contemporary use in reference to groups of people who live in a cold climate. Under the Library of Congress Classification System , the letter subclass PM includes "Hyperborean Languages", a catch-all category that refers to all the linguistically unrelated languages of peoples living in Arctic regions , such as
10962-655: The Celts living in and beyond the Alps, or at least the Hyperborean lands with the lands inhabited by the Celts. A reputation for feasting and a love of gold may have reinforced the connection. Northern Europeans (Scandinavians), when confronted with the classical Greco-Roman culture of the Mediterranean, identified themselves with the Hyperboreans. This aligns with the traditional aspect of a perpetually sunny land beyond
11136-610: The Greek leaders (including the wanderings of Odysseus and Aeneas (the Aeneid ), and the murder of Agamemnon) were told in two epics, the Returns (the lost Nostoi ) and Homer's Odyssey . The Trojan cycle also includes the adventures of the children of the Trojan generation (e.g., Orestes and Telemachus ). The Trojan War provided a variety of themes and became a main source of inspiration for Ancient Greek artists (e.g. metopes on
11310-472: The Greek world and noted the stories they heard, supplied numerous local myths and legends, often giving little-known alternative versions. Herodotus in particular, searched the various traditions he encountered and found the historical or mythological roots in the confrontation between Greece and the East. Herodotus attempted to reconcile origins and the blending of differing cultural concepts. The poetry of
11484-467: The Greeks understood their relationship with non-Greek peoples was significantly moulded by the way myths of the Golden Age were transplanted into the contemporary scene, especially in the context of Greek colonisation and trade. As the Riphean mountains of the mythical past were identified with the Alps of northern Italy, there was at least a geographic rationale for identifying the Hyperboreans with
11658-483: The Hyperborean could not be superior to modern man. According to these esotericists , the Hyperborean people represented the Golden Age polar center of civilization and spirituality, with mankind, instead of evolving from a common ape ancestor, progressively devolving into an apelike state as a result of straying, both physically and spiritually, from its mystical otherworldly homeland in the Far North, succumbing to
11832-434: The Hyperborean myth to be an amalgam of ideas from ancient utopianism , "edge of the earth" stories, the cult of Apollo , and exaggerated reports of phenomena in northern Europe (e.g. the Arctic " midnight sun "). The earliest extant source that mentions Hyperborea in detail, Herodotus ' Histories (Book IV, Chapters 32–36), dates from c. 450 BC . Herodotus recorded three earlier sources that supposedly mentioned
12006-467: The Hyperboreans as the mythical founders of Apollo's shrines at Delos and Delphi . Later writers disagreed on the existence and location of the Hyperboreans, with some regarding them as purely mythological, and others connecting them to real-world peoples and places in northern Eurasia (e.g. Britain , Scandinavia , or Siberia ). In medieval and Renaissance literature , the Hyperboreans came to signify remoteness and exoticism. Modern scholars consider
12180-567: The Hyperboreans in their works. The Hyperboreans were believed to live beyond the snowy Riphean Mountains , with Pausanias describing the location as "The land of the Hyperboreans, men living beyond the home of Boreas." Homer placed Boreas in Thrace , and therefore Hyperborea was in his opinion north of Thrace, in Dacia . Sophocles ( Antigone , 980–987), Aeschylus ( Agamemnon , 193; 651), Simonides of Ceos (Schol. on Apollonius Rhodius, 1. 121) and Callimachus ( Delian , [IV] 65) also placed Boreas in Thrace . Other ancient writers believed
12354-450: The Hyperboreans with the Scythians, and the Riphean Mountains with the Ural Mountains . Clement of Alexandria and other early Christian writers also made this same Scythian equation. Hyperborea was identified with Britain first by Hecataeus of Abdera in the 4th century BC, as in a preserved fragment by Diodorus Siculus : In the regions beyond the land of the Celts there lies in the ocean an island no smaller than Sicily . This island,
12528-485: The Hyperboreans, including Hesiod and Homer , the latter purportedly having written of Hyperborea in his lost work Epigoni . Homer's provenance to the epic is suspect by Herodotus. Herodotus wrote that the 7th-century BC poet Aristeas wrote of the Hyperboreans in a poem (now lost) called Arimaspea about a journey to the Issedones , who are estimated to have lived in the Kazakh Steppe . Beyond these lived
12702-478: The Muse as "a hireling journeyman". He appeared in many poetry competitions and was defeated five times by his compatriot, the poet Corinna , in revenge of which he called her Boeotian sow in one of his odes ( Olympian 6. 89f.). It was assumed by ancient sources that Pindar's odes were performed by a chorus, but this has been challenged by some modern scholars, who argue that the odes were in fact performed solo. It
12876-656: The North, beyond the ice, beyond death – our life, our happiness." John G. Bennett wrote a research paper entitled "The Hyperborean Origin of the Indo-European Culture" ( Journal Systematics , Vol. 1, No. 3, December 1963) in which he claimed the Indo-European homeland was in the far north, which he considered the Hyperborea of classical antiquity. This idea was earlier proposed by Bal Gangadhar Tilak (whom Bennett credits) in his The Arctic Home in
13050-511: The Olympian Games. The establishment of these athletic and musical festivals was among the greatest achievements of the Greek aristocracies. Even in the 5th century BC, when there was an increased tendency towards professionalism, they were predominantly aristocratic assemblies, reflecting the expense and leisure needed to attend such events either as a competitor or spectator. Attendance was an opportunity for display and self-promotion, and
13224-553: The Olympians, the Greeks worshipped various gods of the countryside, the satyr-god Pan , Nymphs (spirits of rivers), Naiads (who dwelled in springs), Dryads (who were spirits of the trees), Nereids (who inhabited the sea), river gods, Satyrs , and others. In addition, there were the dark powers of the underworld, such as the Erinyes (or Furies), said to pursue those guilty of crimes against blood-relatives. In order to honor
13398-764: The Roman writer styled as Pseudo- Hyginus , the Imagines of Philostratus the Elder and Philostratus the Younger , and the Descriptions of Callistratus . Finally, several Byzantine Greek writers provide important details of myth, much derived from earlier now lost Greek works. These preservers of myth include Arnobius , Hesychius , the author of the Suda , John Tzetzes , and Eustathius . They often treat mythology from
13572-412: The Sicilian prince, Thrasybulus, nephew of Theron of Acragas . Thrasybulus had driven the winning chariot; and he and Pindar were to form a lasting friendship, paving the way for his subsequent visit to Sicily. Pindar seems to have used his odes to advance his, and his friends', personal interests. In 462 BC he composed two odes in honour of Arcesilas, king of Cyrene , ( Pythians 4 and 5 ), pleading for
13746-519: The Trojan cycle, as well as the adventures of Heracles. These visual representations of myths are important for two reasons. Firstly, many Greek myths are attested on vases earlier than in literary sources: of the twelve labors of Heracles, for example, only the Cerberus adventure occurs in a contemporary literary text. Secondly, visual sources sometimes represent myths or mythical scenes that are not attested in any extant literary source. In some cases,
13920-707: The Vedas (1903) as well as the Austro-Hungarian ethnologist Karl Penka ( Origins of the Aryans , 1883). Soviet Indologist Natalia R. Guseva and Soviet ethnographer S. V. Zharnikova, influenced by Tilak's The Arctic Home in the Vedas , argued for a northern Urals Arctic homeland of the Indo-Aryan and Slavic people. Their ideas were popularized by Russian nationalists. According to Jason Jeffrey, H. P. Blavatsky , René Guénon and Julius Evola all shared
14094-410: The account continues, is situated in the north and is inhabited by the Hyperboreans, who are called by that name because their home is beyond the point whence the north wind (Boreas) blows; and the island is both fertile and productive of every crop, and has an unusually temperate climate. Hecateaus of Abdera also wrote that the Hyperboreans had on their island "a magnificent sacred precinct of Apollo and
14268-456: The age when gods lived alone and the age when divine interference in human affairs was limited was a transitional age in which gods and mortals moved together. These were the early days of the world when the groups mingled more freely than they did later. Most of these tales were later told by Ovid's Metamorphoses and they are often divided into two thematic groups: tales of love, and tales of punishment. Tales of love often involve incest, or
14442-481: The appropriation or invention of some important cultural artifact, as when Prometheus steals fire from the gods, when Tantalus steals nectar and ambrosia from Zeus' table and gives it to his subjects—revealing to them the secrets of the gods, when Prometheus or Lycaon invents sacrifice, when Demeter teaches agriculture and the Mysteries to Triptolemus , or when Marsyas invents the aulos and enters into
14616-681: The army of the dead." Another important difference between the hero cult and the cult of gods is that the hero becomes the centre of local group identity. The monumental events of Heracles are regarded as the dawn of the age of heroes. To the Heroic Age are also ascribed three great events: the Argonautic expedition, the Theban Cycle , and the Trojan War . Some scholars believe that behind Heracles' complicated mythology there
14790-454: The arrival of Dionysus to establish his cult in Thrace was also the subject of an Aeschylean trilogy. In another tragedy, Euripides' The Bacchae , the king of Thebes , Pentheus , is punished by Dionysus, because he disrespected the god and spied on his Maenads , the female worshippers of the god. In another story, based on an old folktale-motif, and echoing a similar theme, Demeter
14964-582: The art of lyric poetry in Athens, where his tutor was Lasos of Hermione , and he is also said to have received some helpful criticism from Corinna . The early to middle years of Pindar's career coincided with the Greco-Persian Wars during the reigns of Darius and Xerxes . This period included the first Persian invasion of Greece , which ended at the Battle of Marathon in 490 BC, and the second Persian invasion of Greece (480-479 BC). During
15138-462: The authorities in Thebes to fine him 5,000 drachmae, to which the Athenians are said to have responded with a gift of 10,000 drachmae. According to another account, the Athenians even made him their proxenus or consul in Thebes. His association with the fabulously rich Hieron was another source of annoyance at home. It was probably in response to Theban sensitivities over this issue that he denounced
15312-471: The basis for the collection; however, the "Library" discusses events that occurred long after his death, hence the name Pseudo-Apollodorus. Among the earliest literary sources are Homer 's two epic poems, the Iliad and the Odyssey . Other poets completed the Epic Cycle , but these later and lesser poems now are lost almost entirely. Despite their traditional name, the Homeric Hymns have no direct connection with Homer. The oldest are choral hymns from
15486-409: The beginnings of the universe in human language. The most widely accepted version at the time, although a philosophical account of the beginning of things, is reported by Hesiod , in his Theogony . He begins with Chaos , a yawning nothingness. Next comes Gaia (Earth), "the ever-sure foundation of all", and then Tartarus , "in the depth of the wide-pathed Earth", and Eros (Love), "fairest among
15660-472: The belief in the Hyperborean, polar origins of mankind and a subsequent solidification and devolution . Blavatsky describes the Hyperboreans as the origin of the second " root race " and as non-intelligent ethereal creatures that reproduced by budding . However, Jeffrey's account may contradict some theosophical tenets, as according to other authors like Santucci, theosophy sees the passage from one root race to another as always evolution, never devolution, thus
15834-513: The chamber of the scarlet-clothed Hours is opened And the nectareous flowers usher in the fragrant spring, Then are scattered, then, on the immortal ground The lovely petals of violets; roses are wound in our hair; Loudly echo the voices of songs to the flutes, And choirs step in procession to dark-ribboned Semele . Almost all Pindar's victory odes are celebrations of triumphs gained by competitors in Panhellenic festivals such as
16008-418: The clan important enough to deserve mention ( Histories IV.147). Membership of this clan possibly contributed to Pindar's success as a poet, and it informed his political views, which are marked by a conservative preference for oligarchic governments of the Doric kind. Pindar might not actually claim to be an Aegeid since his 'I' statements do not necessarily refer to himself. The Aegeid clan did however have
16182-512: The composition of the story of the Argonauts is earlier than Odyssey , which shows familiarity with the exploits of Jason (the wandering of Odysseus may have been partly founded on it). In ancient times, the expedition was regarded as a historical fact, an incident in the opening up of the Black Sea to Greek commerce and colonization. It was also extremely popular, forming a cycle to which
16356-451: The concept and ritual. The age in which the heroes lived is known as the Heroic age . The epic and genealogical poetry created cycles of stories clustered around particular heroes or events and established the family relationships between the heroes of different stories; they thus arranged the stories in sequence. According to Ken Dowden (1992), "there is even a saga effect: We can follow
16530-400: The culture, arts, and literature of Western civilization and remains part of Western heritage and language. Poets and artists from ancient times to the present have derived inspiration from Greek mythology and have discovered contemporary significance and relevance in the themes. Greek mythology is known today primarily from Greek literature and representations on visual media dating from
16704-461: The dead. Influences from other cultures always afforded new themes. According to Classical-era mythology, after the overthrow of the Titans, the new pantheon of gods and goddesses was confirmed. Among the principal Greek gods were the Olympians, residing on Mount Olympus under the eye of Zeus. (The limitation of their number to twelve seems to have been a comparatively modern idea.) Besides
16878-514: The deathless gods". Without male assistance, Gaia gave birth to Uranus (the Sky) who then fertilized her. From that union were born first the Titans —six males: Coeus , Crius , Cronus , Hyperion , Iapetus , and Oceanus ; and six females: Mnemosyne , Phoebe , Rhea , Theia , Themis , and Tethys . After Cronus was born, Gaia and Uranus decreed no more Titans were to be born. They were followed by
17052-473: The decoration of votive gifts and many other artifacts. Geometric designs on pottery of the eighth century BC depict scenes from the Epic Cycle as well as the adventures of Heracles . In the succeeding Archaic , Classical , and Hellenistic periods, Homeric and various other mythological scenes appear, supplementing the existing literary evidence. Greek mythology has had an extensive influence on
17226-425: The disinclination of the multitude for elegant learning". Some scholars in the modern age also found his poetry perplexing, at least until the 1896 discovery of some poems by his rival Bacchylides ; comparisons of their work showed that many of Pindar's idiosyncrasies are typical of archaic genres rather than of only the poet himself. His poetry, while admired by critics, still challenges the casual reader and his work
17400-662: The dissatisfaction of his Alexandrian editors . Apollonius wrote that the Argonauts sighted Hyperborea, when they sailed through Eridanos . Alone among the Twelve Olympians , the Greeks venerated Apollo among the Hyperboreans, and the god was thought to spend his winters there amongst them. According to Herodotus , offerings from the Hyperboreans came to Scythia packed with straw , and they were passed from tribe to tribe until they arrived at Dodona and from them to other Greek peoples until they to came to Apollo's temple on Delos . He said they used this method because
17574-624: The divine-focused Theogony and Homeric Hymns in both size and popularity. Under the influence of Homer the "hero cult" leads to a restructuring in spiritual life, expressed in the separation of the realm of the gods from the realm of the dead (heroes), of the Chthonic from the Olympian. In the Works and Days , Hesiod makes use of a scheme of Four Ages of Man (or Races): Golden, Silver, Bronze, and Iron. These races or ages are separate creations of
17748-480: The earlier part of the so-called Lyric age . Hesiod , a possible contemporary with Homer, offers in his Theogony ( Origin of the Gods ) the fullest account of the earliest Greek myths, dealing with the creation of the world, the origin of the gods, Titans , and Giants , as well as elaborate genealogies, folktales, and aetiological myths. Hesiod's Works and Days , a didactic poem about farming life, also includes
17922-401: The embodiment of power, uncompromisingly proud of their nature and violent in defense of their privileges. There is some rationalization of religious belief, but it is within a tradition at least as old as Hesiod , where abstractions are personified, such as "Truth the daughter of Zeus". Sometimes the wording suggests a belief in 'God' rather than 'a god' (e.g. "What is God? Everything"), but
18096-476: The evolution of their culture, of which mythology, both overtly and in its unspoken assumptions, is an index of the changes. In Greek mythology's surviving literary forms, as found mostly at the end of the progressive changes, it is inherently political, as Gilbert Cuthbertson (1975) has argued. The earlier inhabitants of the Balkan Peninsula were an agricultural people who, using animism , assigned
18270-463: The far north of Greece or southern Europe. The ancient grammarian Simmias of Rhodes in the 3rd century BC connected the Hyperboreans to the Massagetae and Posidonius in the 1st century BC to the Western Celts, but Pomponius Mela placed them even further north in the vicinity of the Arctic. In maps based on reference points and descriptions given by Strabo , Hyperborea, shown variously as
18444-630: The far north, while Strabo reported Abaris was Scythian like the early philosopher Anacharsis ( Geographica , 7. 3. 8). Greek legend asserts that the Boreades, who were the descendants of Boreas and the snow-nymph Chione (or Khione), founded the first theocratic monarchy on Hyperborea. This legend is found preserved in the writings of Aelian : This god [Apollon] has as priests the sons of Boreas [North Wind] and Chione [Snow], three in number, brothers by birth, and six cubits in height [about 2.7 metres]. Diodorus Siculus added to this account: And
18618-405: The fates of some families in successive generations." After the rise of the hero cult, gods and heroes constitute the sacral sphere and are invoked together in oaths and prayers which are addressed to them. Burkert (2002) notes that "the roster of heroes, again in contrast to the gods, is never given fixed and final form. Great gods are no longer born, but new heroes can always be raised up from
18792-412: The finest breeds of men resulted from divine passions: "For Pindar a mortal woman who is loved by a god is an outstanding lesson in divine favours handsomely bestowed". Being descendants of divine unions with privileged mortals, mythical heroes are an intermediate group between gods and men, and they are sympathetic to human ambitions. Thus, for example, Pindar not only invokes Zeus for help on behalf of
18966-509: The first known representation of a myth in geometric art predates its first known representation in late archaic poetry, by several centuries. In the Archaic ( c. 750 – c. 500 BC ), Classical ( c. 480 –323 BC), and Hellenistic (323–146 BC) periods, Homeric and various other mythological scenes appear, supplementing the existing literary evidence. Greek mythology has changed over time to accommodate
19140-453: The first person singular. Many of his 'I' statements are generic, indicating somebody engaged in the role of a singer i.e. a 'bardic' I. Other 'I' statements articulate values typical of the audience, and some are spoken on behalf of the subjects celebrated in the poems. The 'I' that received the prophecy in Pythian 8 therefore might have been the athlete from Aegina, not Pindar. In that case
19314-423: The first time the gifts were brought by two maidens, Hyperoche and Laodice, with an escort of five men, but none of them returned. To prevent this, the Hyperboreans began to bring the gifts to their borders and ask their neighbours to deliver them to the next country and so on until they arrived to Delos. Herodotus also details that two other virgin maidens, Arge and Opis, had come from Hyperborea to Delos before, as
19488-414: The gods, the Golden Age belonging to the reign of Cronos, the subsequent races to the creation of Zeus . The presence of evil was explained by the myth of Pandora , when all of the best of human capabilities, save hope, had been spilled out of her overturned jar. In Metamorphoses , Ovid follows Hesiod's concept of the four ages. "Myths of origin" or " creation myths " represent an attempt to explain
19662-436: The grace of the gods, most famously expressed in the conclusion to one of his Victory Odes : Creatures of a day! What is anyone? What is anyone not? A dream of a shadow Is our mortal being. But when there comes to men A gleam of splendour given of heaven, Then rests on them a light of glory And blessed are their days. ( Pythian 8 ) Five ancient sources contain all the recorded details of Pindar's life. One of them
19836-541: The heel. Achilles' heel was the only part of his body which was not invulnerable to damage by human weaponry. Before they could take Troy, the Greeks had to steal from the citadel the wooden image of Pallas Athena (the Palladium ). Finally, with Athena's help, they built the Trojan Horse . Despite the warnings of Priam's daughter Cassandra , the Trojans were persuaded by Sinon , a Greek who feigned desertion, to take
20010-729: The highest social prestige through his appointment as official ancestor of the Dorian kings. This probably served as a legitimation for the Dorian migrations into the Peloponnese . Hyllus , the eponymous hero of one Dorian phyle , became the son of Heracles and one of the Heracleidae or Heraclids (the numerous descendants of Heracles, especially the descendants of Hyllus —other Heracleidae included Macaria , Lamos, Manto , Bianor , Tlepolemus , and Telephus ). These Heraclids conquered
20184-642: The home of Boreas or the Riphean Mountains were in a different location. For example, Hecataeus of Miletus believed that the Riphean Mountains were adjacent to the Black Sea. Alternatively, Pindar placed the home of Boreas, the Riphean Mountains and Hyperborea all near the Danube . Heraclides Ponticus and Antimachus in contrast identified the Riphean Mountains with the Alps , and the Hyperboreans as
20358-420: The horse inside the walls of Troy as an offering to Athena; the priest Laocoon, who tried to have the horse destroyed, was killed by sea-serpents. At night the Greek fleet returned, and the Greeks from the horse opened the gates of Troy. In the total sack that followed, Priam and his remaining sons were slaughtered; the Trojan women passed into slavery in various cities of Greece. The adventurous homeward voyages of
20532-408: The house be left intact out of gratitude for verses praising his ancestor, Alexander I of Macedon . Pindar's values and beliefs have been inferred from his poetry. No other ancient Greek poet has left so many comments about the nature of his art. He justified and exalted choral poetry at a time when society was turning away from it. It "... had for two centuries reflected and shaped the sentiments,
20706-473: The implications are not given full expression and the poems are not examples of monotheism . Nor do they vocalize a belief in Fate as the background to the gods, unlike the plays of Aeschylus for example. Pindar subjects both fortune and fate to divine will (e.g. "child of Zeus ... Fortune"). He selects and revises traditional myths so as not to diminish the dignity and majesty of the gods. Such revisionism
20880-404: The island of Aegina but also its national heroes Aeacus , Peleus and Telamon . Unlike the gods, however, heroes can be judged according to ordinary human standards and they are sometimes shown in the poems to demean themselves. Even in that case, they receive special consideration. Thus Pindar refers obliquely to the murder of Phocus by his brothers Peleus and Telamon ("I am shy of speaking of
21054-432: The kings of this (Hyperborean) city and the supervisors of the sacred precinct are called Boreadae, since they are descendants of Boreas, and the succession to these positions is always kept in their family. The Boreades were thus believed to be giant kings, around 10 feet (3.0 m) tall, who ruled Hyperborea. No other physical descriptions of the Hyperboreans are provided in classical sources. However, Aelius Herodianus ,
21228-576: The middle of the Archaic period, myths about relationships between male gods and male heroes became more and more frequent, indicating the parallel development of pedagogic pederasty ( παιδικὸς ἔρως , eros paidikos ), thought to have been introduced around 630 BC. By the end of the fifth-century BC, poets had assigned at least one eromenos , an adolescent boy who was their sexual companion, to every important god except Ares and many legendary figures. Previously existing myths, such as those of Achilles and Patroclus , also then were cast in
21402-577: The myth of the voyage of Jason and the Argonauts to retrieve the Golden Fleece from the mythical land of Colchis . In the Argonautica , Jason is impelled on his quest by king Pelias , who receives a prophecy that a man with one sandal would be his nemesis . Jason loses a sandal in a river, arrives at the court of Pelias, and the epic is set in motion. Nearly every member of the next generation of heroes, as well as Heracles, went with Jason in
21576-431: The mythical hero. A hero's status is not diminished by an occasional blemish but rests on a summary view of his heroic exploits. Some of his patrons claimed divine descent, such as Diagoras of Rhodes , but Pindar makes all men akin to gods if they realize their full potential: their innate gifts are divinely bestowed, and even then success still depends on the gods' active favour. In honouring such men, therefore, Pindar
21750-519: The mythological Hyperboreans. In this vein, the self-described "Hyperborean-Roman Company" ( Hyperboreisch-römische Gesellschaft ) were a group of northern European scholars who studied classical ruins in Rome, founded in 1824 by Theodor Panofka , Otto Magnus von Stackelberg , August Kestner and Eduard Gerhard . In this sense, Washington Irving , in elaborating on the Astor Expedition in
21924-479: The mythological details about gods and heroes. The evidence about myths and rituals at Mycenaean and Minoan sites is entirely monumental, as the Linear B script (an ancient form of Greek found in both Crete and mainland Greece) was used mainly to record inventories, although certain names of gods and heroes have been tentatively identified. Geometric designs on pottery of the eighth-century BC depict scenes from
22098-530: The myths of Prometheus , Pandora , and the Five Ages . The poet advises on the best way to succeed in a dangerous world, rendered yet more dangerous by its gods. Lyrical poets often took their subjects from myth, but their treatment became gradually less narrative and more allusive. Greek lyric poets, including Pindar , Bacchylides and Simonides , and bucolic poets such as Theocritus and Bion , relate individual mythological incidents. Additionally, myth
22272-440: The myths to shed light on the religious and political institutions of ancient Greece, and to better understand the nature of mythmaking itself. The Greek myths were initially propagated in an oral-poetic tradition most likely by Minoan and Mycenaean singers starting in the 18th century BC; eventually the myths of the heroes of the Trojan War and its aftermath became part of the oral tradition of Homer 's epic poems ,
22446-450: The nine lyric poets, Pindar is by far the greatest, in virtue of his inspired magnificence, the beauty of his thoughts and figures, the rich exuberance of his language and matter, and his rolling flood of eloquence, characteristics which, as Horace rightly held, make him inimitable." His poems can also, however, seem difficult and even peculiar. The Athenian comic playwright Eupolis once remarked that they "are already reduced to silence by
22620-618: The north, since the Northern half of Scandinavia faces long days during high summer with no hour of darkness ('midnight sun'). This idea was especially strong during the 17th century in Sweden, where the later representatives of the ideology of Gothicism declared the Scandinavian peninsula both the lost Atlantis and the Hyperborean land. Northern regions and their inhabitants have been called "Hyperborean", without claims of descent from
22794-437: The nymph from a third party, in this case the centaur Chiron . Chiron however affirms the god's omniscience with an elegant compliment, as if Apollo had only pretended to be ignorant: "You, Sire, who know the appointed end of all, and all paths..." Apollo's abduction of the nymph is not presented as a shameful act. Pindar's gods are above such ethical issues and it is not for men to judge them by ordinary human standards. Indeed,
22968-522: The one-eyed Arimaspians , further on the gold-guarding griffins , and beyond these the Hyperboreans. Herodotus assumed that Hyperborea lay somewhere in Northeast Asia . Pindar , lyric poet from Thebes and a contemporary of Herodotus in the tenth Pythian Ode described the Hyperboreans and tells of Perseus ' journey to them. Other 5th-century BC Greek authors, like Simonides of Ceos and Hellanicus of Lesbos , described or referenced
23142-492: The one-eyed Cyclopes and the Hecatoncheires or Hundred-Handed Ones, who were both thrown into Tartarus by Uranus. This made Gaia furious. Cronus ("the wily, youngest and most terrible of Gaia 's children") was convinced by Gaia to castrate his father. He did this and became the ruler of the Titans with his sister-wife, Rhea, as his consort, and the other Titans became his court. A motif of father-against-son conflict
23316-473: The only general mythographical handbook to survive from Greek antiquity was the Library of Pseudo-Apollodorus. This work attempts to reconcile the contradictory tales of the poets and provides a grand summary of traditional Greek mythology and heroic legends. Apollodorus of Athens lived from c. 180 BC to c. 125 BC and wrote on many of these topics. His writings may have formed
23490-483: The ordinary mass of people. They are dismissed with phrases such as "the brute multitude" ( Pythian Ode 2.87). Nor are the poems concerned with the fate of rich and powerful men once they lose their wealth and social status (compared for example with the bitter and disillusioned poems of Theognis of Megara ). They are more interested in what successful men do with their good fortune: success brings obligations, and religious and artistic activities need patrons. Whereas
23664-401: The outlook, and the convictions of the Greek aristocracies ... and Pindar spoke up for it with passionate assurance". His poetry is a meeting ground for gods, heroes and men – even the dead are spoken of as participants: "Deep in the earth their heart listens". His view of the gods is traditional but more self-consistent than Homer 's and more reverent. He never depicts gods in
23838-529: The poems for some biographical purposes is considered acceptable once more. πολλὰ γὰρ πολλᾷ λέλεκται: νεαρὰ δ᾽ ἐξευ- ρόντα δόμεν βασάνῳ ἐς ἔλεγχον, ἅπας κίνδυνος. Story is vast in range: new ways to find and test upon the touchstone, Here danger lies. Pindar was born circa 518 BC (the 65th Olympiad ) in Cynoscephalae , a village in Boeotia , not far from Thebes . His father's name
24012-427: The priests at Delphi and which depicted the hero's death in traditional terms, as divine retribution for his crimes. Some doubt this biographical interpretation of Nemean 7 since it is largely based on marginal comments by scholiasts and Pindaric scholiasts are often unreliable. The fact that Pindar gave different versions of the myth may simply reflect the needs of different genres, and does not necessarily indicate
24186-459: The problem of the devolution of power and of the mode of accession to sovereignty. The twins Atreus and Thyestes with their descendants played the leading role in the tragedy of the devolution of power in Mycenae. The Theban Cycle deals with events associated especially with Cadmus , the city's founder, and later with the doings of Laius and Oedipus at Thebes; a series of stories that lead to
24360-596: The prophecy must have been about his performance at the Pythian Games, and the property stored at the shrine was just a votive offering. Nothing is recorded about Pindar's wife and son except their names, Megacleia and Daiphantus. About ten days before he died, the goddess Persephone appeared to him and complained that she was the only divinity to whom he had never composed a hymn. She said he would come to her soon and compose one then. Pindar lived to about eighty years of age. He died around 438 BC while attending
24534-493: The rest survive only by quotations in other ancient authors or from papyrus scraps unearthed in Egypt . Even in fragmentary form however, they reveal the same complexity of thought and language that are found in the victory odes. Dionysius of Halicarnassus singled out Pindar's work as an outstanding example of austere style ( αὐστηρὰ ἁρμονία ) but he noted its absence in the maiden songs or parthenia . One surviving fragment of
24708-512: The return from exile of a friend, Demophilus. In the latter ode Pindar proudly mentions his own ancestry, which he shared with the king, as an Aegeid or descendant of Aegeus , the legendary king of Athens. The clan was influential in many parts of the Greek world, having intermarried with ruling families in Thebes, in Lacedaemonia , and in cities that claimed Lacedaemonian descent, such as Cyrene and Thera . The historian Herodotus considered
24882-408: The rule of tyrants (i.e. rulers like Hieron) in an ode composed shortly after a visit to Hieron's sumptuous court in 476–75 BC ( Pythian 11 ). Pindar's actual phrasing in Pythian 11 was "I deplore the lot of tyrants" and though this was traditionally interpreted as an apology for his dealings with Sicilian tyrants like Hieron, an alternative date for the ode has led some scholars to conclude that it
25056-466: The sea's dew. Pindar's strongly individual genius is apparent in all his extant compositions but, unlike Simonides and Stesichorus for example, he created no new lyrical genres. He was however innovative in his use of the genres he inherited – for example, in one of his victory odes ( Olympian 3), he announces his invention of a new type of musical accompaniment, combining lyre, flute and human voice (though our knowledge of Greek music
25230-535: The seaboard of Asia Minor, north to Macedonia and Abdera ( Paean 2 ) and south to Cyrene on the African coast. Other poets at the same venues vied with him for the favours of patrons. His poetry sometimes reflects this rivalry. For example, Olympian 2 and Pythian 2 , composed in honour of the Sicilian tyrants Theron and Hieron following his visit to their courts in 476–75 BC, refer respectively to ravens and an ape , apparently signifying rivals who were engaged in
25404-479: The second invasion, when Pindar was almost forty years old, Thebes was occupied by Xerxes' general, Mardonius , who with many Theban aristocrats subsequently perished at the Battle of Plataea . It is possible that Pindar spent much of this time at Aegina . His choice of residence during the earlier invasion in 490 BC is not known, but he was able to attend the Pythian Games of that year, where he first met
25578-510: The seduction or rape of a mortal woman by a male god, resulting in heroic offspring. The stories generally suggest that relationships between gods and mortals are something to avoid; even consenting relationships rarely have happy endings. In a few cases, a female divinity mates with a mortal man, as in the Homeric Hymn to Aphrodite , where the goddess lies with Anchises to produce Aeneas . The second type (tales of punishment) involves
25752-593: The ship Argo to fetch the Golden Fleece. This generation also included Theseus , who went to Crete to slay the Minotaur ; Atalanta , the female heroine, and Meleager , who once had an epic cycle of his own to rival the Iliad and Odyssey . Pindar , Apollonius and the Bibliotheca endeavor to give full lists of the Argonauts. Although Apollonius wrote his poem in the 3rd century BC,
25926-404: The single purpose of eulogizing men and communities." It has been claimed that biographical interpretations of the poems are due to a "fatal conjunction" of historicism and Romanticism. In other words, we know almost nothing about Pindar's life based on either traditional sources or his own poems. However, the pendulum of intellectual fashion has begun to change direction again, and cautious use of
26100-483: The society while the beliefs were held. After they ceased to become religious beliefs, few would have known the rites and rituals. Allusions often existed, however, to aspects that were quite public. Images existed on pottery and religious artwork that were interpreted and more likely, misinterpreted in many diverse myths and tales. A few fragments of these works survive in quotations by Neoplatonist philosophers and recently unearthed papyrus scraps. One of these scraps,
26274-615: The stone, which had been sitting in Cronus's stomach all this time. Zeus then challenged Cronus to war for the kingship of the gods. At last, with the help of the Cyclopes (whom Zeus freed from Tartarus), Zeus and his siblings were victorious, while Cronus and the Titans were hurled down to imprisonment in Tartarus . Zeus was plagued by the same concern, and after a prophecy that the offspring of his first wife, Metis , would give birth to
26448-406: The stony hearts of the underworld gods in his descent to Hades . When Hermes invents the lyre in the Homeric Hymn to Hermes , the first thing he does is sing about the birth of the gods. Hesiod's Theogony is not only the fullest surviving account of the gods but also the fullest surviving account of the archaic poet's function, with its long preliminary invocation to the Muses . Theogony also
26622-508: The stories about the Hyperboreans current in the 4th century BC and published a lengthy, now-lost treatise on them that was noted by Diodorus Siculus (ii.47.1–2). Legend told that the sun was supposed to rise and set only once a year in Hyperborea, which would place it above or upon the Arctic Circle , or, more generally, in the arctic polar regions . The ancient Greek writer Theopompus , in his work Philippica , claimed Hyperborea
26796-499: The sunken city of Atlantis and the mythical civilisation Hyperborea" in defense of his vision of a vast Russian Empire. "He believes Russia is the modern-day reincarnation of the ancient 'Hyperboreans', who need to stand at odds with the modern-day 'Atlanteans', the United States ". [REDACTED] Africa [REDACTED] Antarctica Greek mythology Greek mythology is the body of myths originally told by
26970-473: The tale known to us through tragedy (e.g. Sophocles' Oedipus Rex ) and later mythological accounts. Greek mythology culminates in the Trojan War, fought between Greece and Troy , and its aftermath. In Homer's works, such as the Iliad , the chief stories have already taken shape and substance, and individual themes were elaborated later, especially in Greek drama. The Trojan War also elicited great interest in
27144-577: The war of the Seven against Thebes and the eventual pillage of that city at the hands of the Epigoni . (It is not known whether the Seven figured in early epic.) As far as Oedipus is concerned, early epic accounts seem to have him continuing to rule at Thebes after the revelation that Iokaste was his mother, and subsequently marrying a second wife who becomes the mother of his children—markedly different from
27318-569: The western Greeks led by Theron of Acragas and Hieron against the Carthaginians and Etruscans at the battles of Himera and Cumae . Such celebrations were not appreciated by his fellow Thebans: they had sided with the Persians and had incurred many losses and privations as a result of their defeat. His praise of Athens with such epithets as bulwark of Hellas ( fragment 76 ) and city of noble name and sunlit splendour (Nemean 5) induced
27492-806: The wild spirit of Dionysus and pointing forward to the ecstatic songs of Euripides ' Bacchae . In one of these, dedicated to the Athenians and written to be sung in Spring, he depicts the divine energy of the revitalized world. φοινικοεάνων ὁπότ' οἰχθέντος Ὡρᾶν θαλάμου εὔοδμον ἐπάγοισιν ἔαρ φυτὰ νεκτάρεα. τότε βάλλεται, τότ' ἐπ' ἀμβρόταν χθόν' ἐραταί ἴων φόβαι, ῥόδα τε κόμαισι μείγνυται, ἀχεῖ τ' ὀμφαὶ μελέων σὺν αὐλοῖς οἰχνεῖ τε Σεμέλαν ἑλικάμπυκα χοροί. phoinikoeánōn hopót' oikhthéntos Hōrân thalámou eúodmon epágoisin eár phutà nektárea. tóte bálletai, tót' ep' ambrótan khthón' erataí íōn phóbai, rhóda te kómaisi meígnutai, akheî t' omphaì meléōn sùn auloîs oikhneî te Semélan helikámpuka khoroí. When
27666-538: The works of the tragedians and comedians of the fifth century BC, in writings of scholars and poets of the Hellenistic Age , and in texts from the time of the Roman Empire by writers such as Plutarch and Pausanias . Aside from this narrative deposit in ancient Greek literature , pictorial representations of gods, heroes, and mythic episodes featured prominently in ancient vase paintings and
27840-434: The world" may be divided into three or four broader periods: While the age of gods often has been of more interest to contemporary students of myth, the Greek authors of the archaic and classical eras had a clear preference for the age of heroes, establishing a chronology and record of human accomplishments after the questions of how the world came into being were explained. For example, the heroic Iliad and Odyssey dwarfed
28014-421: Was a rival of his home city, Thebes , and also of the island state Aegina , whose leading citizens commissioned about a quarter of his Victory Odes. There is no open condemnation of the Athenians in any of his poems but criticism is implied. For example, the victory ode mentioned above ( Pythian 8 ) describes the downfall of the giants Porphyrion and Typhon and this might be Pindar's way of covertly celebrating
28188-598: Was central to classical Athenian drama . The tragic playwrights Aeschylus , Sophocles , and Euripides took most of their plots from myths of the age of heroes and the Trojan War. Many of the great tragic stories (e.g. Agamemnon and his children, Oedipus , Jason , Medea , etc.) took on their classic form in these tragedies. The comic playwright Aristophanes also used myths, in The Birds and The Frogs . Historians Herodotus and Diodorus Siculus , and geographers Pausanias and Strabo , who traveled throughout
28362-510: Was conventionally accompanied by music and dance, and Pindar himself wrote the music and choreographed the dances for his victory odes. Sometimes he trained the performers at his home in Thebes, and sometimes he trained them at the venue where they performed. Commissions took him to all parts of the Greek world – to the Panhellenic festivals in mainland Greece (Olympia, Delphi, Corinth and Nemea), westwards to Sicily, eastwards to
28536-498: Was honouring the gods too. His statements about life after death were not self-consistent but that was typical for the times. Traditional ambivalence, as expressed by Homer, had been complicated by a growth of religious sects, such as the Eleusinian mysteries and Pythagoreanism , representing various schemes of rewards and punishments in the next life. However, for the poet, glory and lasting fame were men's greatest assurance of
28710-419: Was in fact a covert reference to the tyrannical behaviour of the Athenians, although this interpretation is ruled out if we accept the earlier note about covert references. According to yet another interpretation Pindar is simply delivering a formulaic warning to the successful athlete to avoid hubris . It is highly unlikely that Pindar ever acted for Athenians as their proxenus or consul in Thebes. Lyric verse
28884-478: Was insured by the constant use of nectar and ambrosia , by which the divine blood was renewed in their veins. Each god descends from his or her own genealogy, pursues differing interests, has a certain area of expertise, and is governed by a unique personality; however, these descriptions arise from a multiplicity of archaic local variants, which do not always agree with one another. When these gods are called upon in poetry, prayer, or cult, they are referred to by
29058-590: Was not unique. Xenophanes had castigated Homer and Hesiod for the misdeeds they ascribed to gods, such as theft, adultery and deception, and Pythagoras had envisioned those two poets being punished in Hades for blasphemy. A subtle example of Pindar's approach can be found in his treatment of the myth of Apollo's rape of the nymph Cyrene . As the god of the Delphic oracle , Apollo is all-knowing, yet in keeping with his anthropomorphic nature he seeks information about
29232-492: Was once planned to be conquered by a large race of soldiers from another island; however, this plan was apparently abandoned, as the soldiers from Meropis realized the Hyperboreans were too strong, and too blessed, for them to be conquered. This unusual tale, which some believe was satire or comedy, was preserved by Aelian ( Varia Historia , 3. 18). Theseus visited the Hyperboreans and Pindar transferred Perseus ' encounter with Medusa there from its traditional site in Libya, to
29406-592: Was probably a real man, perhaps a chieftain-vassal of the kingdom of Argos . Some scholars suggest the story of Heracles is an allegory for the sun's yearly passage through the twelve constellations of the zodiac. Others point to earlier myths from other cultures, showing the story of Heracles as a local adaptation of hero myths already well established. Traditionally, Heracles was the son of Zeus and Alcmene , granddaughter of Perseus . His fantastic solitary exploits, with their many folk-tale themes, provided much material for popular legend. According to Burkert (2002), "He
29580-511: Was repeated when Cronus was confronted by his son, Zeus . Because Cronus had betrayed his father, he feared that his offspring would do the same, and so each time Rhea gave birth, he snatched up the child and ate it. Rhea hated this and tricked him by hiding Zeus and wrapping a stone in a baby's blanket, which Cronus ate. When Zeus was full-grown, he fed Cronus a drugged drink which caused him to vomit, throwing up Rhea's other children, including Poseidon , Hades , Hestia , Demeter , and Hera , and
29754-488: Was searching for her daughter, Persephone , having taken the form of an old woman called Doso, and received a hospitable welcome from Celeus , the King of Eleusis in Attica . As a gift to Celeus, because of his hospitality, Demeter planned to make his son Demophon a god, but she was unable to complete the ritual because his mother Metanira walked in and saw her son in the fire and screamed in fright, which angered Demeter, who lamented that foolish mortals do not understand
29928-522: Was the bow but frequently also the club. Vase paintings demonstrate the unparalleled popularity of Heracles, his fight with the lion being depicted many hundreds of times. Heracles also entered Etruscan and Roman mythology and cult, and the exclamation "mehercule" became as familiar to the Romans as "Herakleis" was to the Greeks. In Italy he was worshipped as a god of merchants and traders, although others also prayed to him for his characteristic gifts of good luck or rescue from danger. Heracles attained
30102-431: Was the goddess of love and beauty, Ares was the god of war, Hades the ruler of the underworld, and Athena the goddess of wisdom and courage. Some gods, such as Apollo and Dionysus , revealed complex personalities and mixtures of functions, while others, such as Hestia (literally "hearth") and Helios (literally "sun"), were little more than personifications. The most impressive temples tended to be dedicated to
30276-450: Was the subject of many lost poems, including those attributed to Orpheus, Musaeus , Epimenides , Abaris , and other legendary seers, which were used in private ritual purifications and mystery-rites . There are indications that Plato was familiar with some version of the Orphic theogony. A silence would have been expected about religious rites and beliefs, however, and that nature of the culture would not have been reported by members of
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