Greek Mythology
Greek Mythology
Greek Mythology
Michelle M. Houle
Copyright © 2001 by Michelle M. Houle
Houle, Michelle M.
Gods and Goddesses in Greek Mythology / Michelle M. Houle.
p. cm. — (Mythology)
Includes bibliographical references and index.
Summary: Discusses various Greek myths, including creation stories and
tales of principal gods and goddesses.
ISBN 0-7660-1408-8
1. Mythology, Greek—Juvenile literature. [1. Mythology, Greek.] I. Title.
II. Mythology (Berkeley Heights, N.J.)
BL782 .H68 2000
398.2’0938’01—dc21 00-028782
10 9 8 7 6 5 4 3 2 1
To Our Readers:
All Internet Addresses in this book were active and appropriate when we
went to press. Any comments or suggestions can be sent by e-mail to
[email protected] or to the address on the back cover.
6
Preface
History
People lived in the area now known as Greece for
thousands of years, but very little is known about the area’s
earliest inhabitants. Archaeology, or the study of ancient
civilizations, has taught scholars a little bit about the
people who lived there between 6000 and 3000 B.C.
Scholars believe that the early Greeks relied on farming
2
and lived in small village-like communities.
The years 3000 to 1600 B.C. are often considered the
beginning of Greek culture and Western civilization in
general. Scholars do not know much about the daily lives
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Gods and Goddesses in Greek Mythology
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Preface
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Gods and Goddesses in Greek Mythology
Literature
The Greek myths we are familiar with today are the
product of generations of storytelling. Many were
adaptations of stories that the Greeks gleaned from other
cultures. Before about 800 B.C., when the Greek alphabet
was developed, myths were passed down from one
generation to the next by word of mouth. It was also
through oral storytelling that myths and legends traveled
from one part of Greece to the next, as well as to other
parts of the world. However, after 800 B.C., stories began to
be written down, including most of the tales that we now
recognize as the basic core of Greek mythology.
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Preface
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Gods and Goddesses in Greek Mythology
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Preface
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Gods and Goddesses in Greek Mythology
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1
CREATION
INTRODUCTION
Most cultures have myths that help to explain the creation
of the universe and the beginning of time. Because the
origin of the universe is unknown, each culture has tried its
best to make sense of this mystery.
An important Greek creation story comes to us through
Hesiod’s poem, the Theogony. The Theogony seems to
have been the earliest surviving literary version of the
creation of the earth and the birth of the gods in the Greek
pantheon. In the Theogony, Hesiod appeals to the Muses,
the patronesses of the arts, for inspiration and wisdom as
he begins to relate the succession of gods and the story of
creation. Invoking the Muses’ help was a common way for
poets to begin their work:
Tell how at the first gods and earth came to be, and rivers,
and the boundless sea with its raging swell, and the gleam-
ing stars, and the wide heaven above, and the gods who
were born of them, givers of good things, and how they
divided their wealth, and how they shared their honors
amongst them. . . . These things declare to me from the
beginning, you Muses who dwell in the house of Olympus,
1
and tell me which of them first came to be.
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CREATION
Before there was land or sea, people or gods, nothing
existed, except Chaos. Chaos was a space of neither order
nor disorder. During Chaos’s reign, there was no
organization of any kind in the universe. There was no sun
or moon. There were no mountains or rivers, nor any such
features on earth. In fact, there was no earth at all. It was a
period of vast emptiness. Even time did not exist.
Eventually, Chaos divided itself into the earth, the sky, and
the sea. When the division was complete, everything was
peaceful and perfect.
After Chaos divided into the earth, sky, and sea, one
goddess came into being without being born to any
mother. Her name was Gaia, which means earth, and she
took control over the earth as it took shape. Mountains
became separate from the plains, and rivers and oceans
were formed. Like an artist at a canvas, Gaia was busy
creating a beautiful masterpiece. Soon, however, the
goddess began to long for children to help populate and
rule this magnificent new world.
Gaia’s desire for children was so great that eventually
she became pregnant by herself. The child she bore was
named Uranus, and he became the ruler of the sky. In
every way, Uranus was the equal of his mother, and soon
Gaia and Uranus had children together.
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Gods and Goddesses in Greek Mythology
20
Creation
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Gods and Goddesses in Greek Mythology
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QUESTIONS AND ANSWERS
Q: Why did Uranus hate all of the children Gaia bore him?
A: He was afraid that one day, one of his children would
overthrow him.
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Gods and Goddesses in Greek Mythology
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EXPERT COMMENTARY
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2
THE WAR BETWEEN
THE TITANS
AND THE OLYMPIANS
INTRODUCTION
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Gods and Goddesses in Greek Mythology
The story about the war between the Titans and the
Olympians is a vital one in Greek mythology. In this myth,
we learn that even the evolution of the immortal gods was
wrought with conflict. Nothing came easy for the Olympian
gods, but, although the odds were stacked against them,
they never gave up. As was also true in the daily lives of the
Greek people, perseverance was an important quality—so
important that it was central to their stories and their
religious beliefs.
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THE WAR BETWEEN
THE TITANS
AND THE OLYMPIANS
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Gods and Goddesses in Greek Mythology
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Gods and Goddesses in Greek Mythology
32
The War Between the Titans and the Olympians
for each of the gods. For Zeus, the leader, the Cyclopes
fashioned a special thunderbolt, which could be thrown
long distances with great force. For Poseidon, they created
a magnificent trident, or three-pronged spear, which could
defeat any enemy. Finally, knowing that resistance came in
many forms, the Cyclopes made Hades a magic helmet
that could make him invisible, even to the immortal eyes
of Cronus and the other Titans.
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Gods and Goddesses in Greek Mythology
34
The War Between the Titans and the Olympians
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QUESTIONS AND ANSWERS
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The War Between the Titans and the Olympians
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EXPERT COMMENTARY
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3
PROMETHEUS
AND E ARTH’S
FIRST INHABITANTS
INTRODUCTION
40
PROMETHEUS
AND E ARTH’S
FIRST INHABITANTS
After the world was created and the gods had fought their
wars, the land that lay below Mount Olympus remained
unpopulated, even though Gaia, the first goddess, had long
yearned to make creatures to inhabit the earth. Finally,
Zeus decided it was time.
It was a good time to be created. No monsters roamed
the earth, and the world was at peace. Zeus began to make
creatures to populate this beautiful world. However, just as
he was beginning, he was called away to settle a matter
dividing his fellow Olympians. He decided to appoint
Prometheus and Epimetheus, sons of Titans who had
fought with the Olympians, to continue the project of
creating earth’s first inhabitants.
Although the brothers were Titans by birth, they had
sided with the Olympians in the war against Cronus and the
other Titans because, blessed with the gift of being able to
see the future, Prometheus had foreseen the Olympian
victory. Prometheus was the more sensible of the two
brothers, and he always planned ahead. Epimetheus, on
the other hand, always meant well, but he never planned
ahead. Epimetheus never thought about the consequences
of his actions until after he had completed them.
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Gods and Goddesses in Greek Mythology
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Prometheus and Earth’s First Inhabitants
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Gods and Goddesses in Greek Mythology
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Prometheus and Earth’s First Inhabitants
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Prometheus and Earth’s First Inhabitants
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QUESTIONS AND ANSWERS
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Prometheus and Earth’s First Inhabitants
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EXPERT COMMENTARY
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4
PANDORA
INTRODUCTION
52
Pandora
the tale. Despite her own good intentions, the first female
causes much grief and pain for mankind.
The story of Pandora and her intriguing but destructive
box comes to us through Hesiod’s Theogony. Pandora is a
figure who has been interpreted in many different ways.
Much of the contradiction surrounding this famous
mythological character is thought to come from Hesiod’s
understanding, or misunderstanding, of her name.
Mythology scholar Richmond Y. Hathorn explains, “The
name Pandora does not mean ‘she who was endowed
with all gifts’ [as in Hesiod’s version of the story] but rather
‘she who is giver of all,’ and as such it was an epithet
1
[name] of the earth-goddess.”
53
PANDORA
Zeus was furious. Prometheus had tricked him, and the
king of the gods wanted revenge. He also wanted to
remind the humans that they would never be as powerful
as the gods.
So far, there were only men in the human population.
Women did not yet exist, although certainly there were
female gods, or goddesses. Introducing women to the
human race was part of Zeus’s plan for revenge. First, Zeus
went to the forge of Hephaestus and asked him to design
a human being that would be female. Carefully, Zeus
explained that she should be like the men on earth, yet
somehow slightly different.
Hephaestus was happy to do Zeus a favor, and he went
right to work. The god of fire and the forge was a very
talented smith. Everything he made was beautiful, and his
new creation was no different. When he was finished with
the creature he showed his work to Zeus, who was very
pleased with the results. The new creature was named
Pandora. She was human, but she was clearly a woman.
She was very beautiful and looked like a goddess. She had
long flowing hair, flawless skin, and bright shining eyes.
She was as graceful as a soft breeze, and she had a smile
precious to see. Zeus hoped that her beauty would make
the male humans accept and trust her.
54
Pandora
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Pandora
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QUESTIONS AND ANSWERS
58
EXPERT COMMENTARY
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5
DEMETER AND
PERSEPHONE
INTRODUCTION
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Gods and Goddesses in Greek Mythology
62
DEMETER AND
PERSEPHONE
Demeter and Zeus had a daughter named Persephone.
With two powerful gods as parents, it is not surprising that
the little girl grew up to be a beautiful maiden. Her mother
loved the child more than anything else in the world and
cringed at the idea of ever being apart from her.
After she had grown up and become a young woman,
Persephone’s beauty caught the eye of Hades, the ruler of
the Underworld. Hades fell in love at the very first sight of
her. He knew he wanted to marry no one else. Overcome
with love, Hades went to Zeus, his brother and
Persephone’s father. He said, “Brother, I am in love with
your daughter, Persephone. Let me have your consent to
marry her. I will make her the queen of my kingdom in the
Underworld.”
Zeus thought that Hades would be a good husband for
Persephone. Hades was a fair and powerful god. However,
Zeus also knew that Demeter would never allow her
daughter to marry Hades and go to live far away in the
Underworld. If the maiden were to marry Hades, the
mother and daughter would be separated indefinitely.
Zeus also knew that Demeter, the goddess of growth and
fertility, would never wish her daughter to live in the stark,
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Demeter and Persephone
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Demeter and Persephone
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Demeter and Persephone
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Demeter and Persephone
71
QUESTIONS AND ANSWERS
72
Demeter and Persephone
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EXPERT COMMENTARY
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6
DIONYSUS AND
HIS FOLLOWERS
INTRODUCTION
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Dionysus and His Followers
77
DIONYSUS AND
HIS FOLLOWERS
Semele’s father was Cadmus, king of Thebes. She lived a
happy and luxurious life in the palace, along with her
sisters Autonoe, Ino, and Agave. As the girls grew older,
everyone remarked on their outstanding beauty. Life
seemed perfect for these lovely princesses, until the day
Semele fell in love with a tall, handsome stranger.
Caught up in her new romance, Semele ignored the
fact that she did not know much about her lover. She kept
him a secret from her family and friends, and although her
sisters noticed a new radiance about Semele, none
suspected her frequent absences.
Semele had no idea that her secret lover was actually
Zeus, the king of the gods, who was visiting her in the form
of a mortal man. Zeus was very much in love with the
beautiful, quiet, and somewhat solitary princess, but he
could not visit her in his true godlike state. If he were to
reveal his true self, Semele would die, since no human
could look on an immortal in his or her true form without
being consumed by the immortal’s power. Therefore,
when a god wished to show himself to a mortal, he
needed to cloak his glory. However, after Semele and Zeus
had continued their love affair for some time, Zeus finally
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Dionysus and His Followers
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Gods and Goddesses in Greek Mythology
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Dionysus and His Followers
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Dionysus and His Followers
85
QUESTIONS AND ANSWERS
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EXPERT COMMENTARY
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Gods and Goddesses in Greek Mythology
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7
BAUCIS AND
PHILEMON
INTRODUCTION
90
BAUCIS AND
PHILEMON
Baucis and Philemon lived in Phrygia, a part of Asia Minor.
They had been married for many years, and although they
were very poor, they were happy and loved each other
dearly. Their farm was small, and they could grow only
enough to feed themselves. Sometimes conditions made it
difficult to coax any crops out of the land, so they often
relied on the eggs of the single goose that lived on the
farm. The goose not only laid eggs, but it acted like a
watchdog, protecting the couple’s meager possessions.
One day, Zeus and Hermes decided to visit Phrygia.
Zeus, the protector of guests, wanted to see if the people
in Phrygia were being kind to visitors. Zeus and Hermes
wore ragged clothes so that no one would recognize them.
They knew that as gods they would be treated royally, but
they wanted to see how they would be welcomed as
ordinary travelers.
Thus disguised, the gods went from house to house in
Phrygia. At the door of each house the ragged strangers
asked the owners if they could rest by the fireplace and
have something to eat and drink. But each door was
slammed rudely in their faces. After this had happened
many times, Zeus began to worry. He turned to Hermes
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Baucis and Philemon
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QUESTIONS AND ANSWERS
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EXPERT COMMENTARY
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8
ECHO AND
NARCISSUS
INTRODUCTION
100
ECHO AND
NARCISSUS
Echo was a beautiful mountain nymph who was a favorite
friend of Artemis, the goddess of the hunt and a special
protector of maidens. Echo, friendly and fun-loving, adored
talking to her many sisters and friends. Nevertheless, no
one ever complained that she talked too much, because
Echo was so much fun to be with, and everyone loved her.
One of the other nymphs was having a love affair with
Zeus, the king of the gods. Often, the couple would meet
in a secret glade in the forest, far from the jealous eyes of
Hera, Zeus’s wife. Echo did not know about the affair, and
she did not mind when her friends and sisters asked her to
stand guard outside the secret glade. She never even
thought to ask them why the glade needed guarding. All
that Echo knew was that her sisters and friends warned
her that her most important job was to keep Hera away
from the glade.
Before long, Hera heard rumors that her husband was
having an affair, and she became determined to find out
which nymph was tempting her husband away. As she
entered the forest and neared the glade, Hera saw Echo
lounging near a shady group of trees. It was clear to Echo
that Hera wanted to enter the glade, and, remembering
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Echo and Narcissus
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Echo and Narcissus
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QUESTIONS AND ANSWERS
Q: What type of goddess was Echo?
A: She was a mountain nymph, a type of minor nature
goddess.
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EXPERT COMMENTARY
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9
HELIUS AND
PHAETHON
INTRODUCTION
110
HELIUS AND
PHAETHON
Helius was the god of the sun. He ruled no particular area
on the earth’s surface because he had not been present
when Zeus was busy assigning jobs to the gods. Helius’s
main job was to ride a chariot across the sky each day. This
chariot was very important because, in fact, it was the sun
itself. The sun gave light and warmth to the earth, and its
travels across the heavens caused day and night. Helius
was careful never to let anything jeopardize the daily rising
and setting of the sun.
Although he was very busy, Helius had an affair with
Clymene, a mortal woman. Clymene lived in the
geographical area that is now known as Ethiopia. The
couple had a son named Phaethon. Soon after the birth of
Phaethon, the love affair ended, and Clymene married a
prince who raised the boy as his own son. The prince and
Clymene had other children after their marriage, and they
all lived very happily for many years.
The happiness of the royal family was shattered,
however, when Clymene confided to Phaethon that her
husband, the prince, was not the boy’s real father.
Clymene told Phaethon that his father was Helius, the sun
god. Phaethon was amazed at what his mother told him.
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Gods and Goddesses in Greek Mythology
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Helius and Phaethon
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upon the River Styx. Thus, Helius was forced to allow the
boy his wish, and he told his servants, the Hours, to hitch
up the horses to prepare for the boy’s departure.
Phaethon was bursting with excitement. He could
hardly keep from shouting for joy as he watched the Hours
prepare the horses. While the servants held the horses
steady, Phaethon climbed into the chariot, grinning at his
father, who looked on with dismay. “Father,” Phaethon
said assuringly, “Do not worry. I will show you all what a
good driver I am. You will be so proud!” With a final wave,
the young prince dismissed the servants and tugged on the
flaming gold reins to urge the magnificent horses onward
into the sky.
For one brief moment, the earth was bathed in a calm
morning light. Helius began to breathe an audible sigh of
relief—perhaps Phaethon would be able to drive the
horses after all. Unfortunately, this moment of calm was
soon shattered.
Almost immediately after leaving his father’s palace
with the chariot, Phaethon lost control of the horses. He
just could not keep them on their path. The horses left the
road they usually traveled and began to race in different
directions. The boy did not feel at all like the powerful son
of Helius, the ruler of the day and night. Instead, he was
terrified, and he clutched the side of the chariot to keep
from falling out. Mournfully, Helius watched his son’s wild
ride from his shimmering throne, but he could do nothing
to stop the disobedient horses.
First, the chariot took Phaethon into the night sky
where he caused such damage that a huge burnt trail was
left behind wherever the chariot happened to touch down.
This scar became the Milky Way, and even now the
etchings of Phaethon’s chariot ride can be seen streaking
across the sky. After leaving the night, the horses raced
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QUESTIONS AND ANSWERS
Q: What is hubris?
A: Hubris is the Greek word to describe a kind of pride
that comes over people when they try to be better than
the gods in some way. Phaethon committed an act of
hubris when he insisted that he could drive the sun
chariot across the sky. Phaethon refused to recognize
his limitations. As a result, his life ended tragically.
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EXPERT COMMENTARY
118
GLOSSARY
ambrosia—A drink, ointment, or perfume used by the gods.
Demeter used such an ointment to anoint Demophoon, the
baby prince of Eleusis.
archaeology—The study of ancient civilizations.
bacchantes—Female followers of the god Dionysus. These
women often behaved like wild animals and seemed to
have superhuman strength.
chaos—The disordered order of the universe before the
beginning of time. Eventually, Gaia, the first goddess of the
new world, divided it into earth, sky, and sea. The Greek
work could also mean a wide open space or a deep cavern.
Cyclopes—The giant children of Gaia and Uranus who each had
only one eye in the middle of the forehead. They were
skilled craftsmen and made weapons for the Olympians in
their revolt against the Titans.
dais—A raised platform where a throne is often placed.
echo—The reflection of sound in nature. The word comes from
the name of the nymph who was restricted to repeating
what other people said to her.
Eleusinian Mysteries—Secret religious ceremonies in honor of
the goddess Demeter. They were held in Eleusis, the town
where Demeter was thought to have stayed while mourning
the marriage of her daughter to Hades, the god of the
Underworld.
glade—A shady part of the forest.
hubris—Excessive pride. People commit acts of excessive pride
when they ignore their limitations and go beyond their
bounds. Such actions often end in tragedy.
metamorphosis—A change or transformation. In Greek myth,
there are many instances where a person is changed into
something else. For example, Narcissus undergoes such a
change when he is turned into a flower.
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Gods and Goddesses in Greek Mythology
narcissism—Self-love.
nymph—A minor goddess or divinity of nature. The nymphs
were usually represented as beautiful maidens who dwelled
in the mountains, forests, trees, or water.
oceanid—A spirit of the sea.
Olympia—A town in the western part of the Peloponnesus that
has major temples to the Olympian gods, the ruins of which
one can still visit.
Olympians—The group of gods and goddesses, including Zeus,
who were descended from the Titans.
omen—A natural sign or occurance that can be interpreted to
predict the future.
oracle—A prophet who interprets signs and omens.
pantheon—A group of gods and goddesses.
polytheistic—Believing in more than one god or goddess.
River Styx—An important river in the Underworld. If a vow was
made on the name of this river, it could never be broken, not
even by a god.
sickle—A curved knife used to harvest crops. Cronos used one
to kill his father, Uranus.
Tartarus—A deep cavern where many of the Titans were locked
up after the war between the Titans and the Olympians.
Titans—The gods and goddesses who were children of Gaia and
Uranus. Their leader was Cronus, the father of the Olympian
gods.
trident—A three-pronged spear. The Cyclopes made one for
Poseidon, the god of the oceans, during the war between the
Titans and the Olympians.
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CHAPTER NOTES
Preface
1. Liddell & Scott, Greek-English Lexicon (Oxford, England:
Clarendon Press, 1948). All further definitions of Greek words will
rely on Liddell & Scott.
2. Mark P. O. Morford and Robert J. Lenardon, Classical
Mythology, 6th ed. (New York: Longman, 1999), p. 16.
3. Barry B. Powell, Classical Myth, 2nd ed. (Upper Saddle
River, N. J.: Prentice Hall, 1998), pp. 25-27.
4. Anne S. Baumgartner, A Comprehensive Dictionary of the
Gods (New York: Wing Books, 1995), p. 201.
Chapter 1. Creation
1. Hesiod, Theogony, lines 110–115, <http://www.perseus.
tufts.edu/cgibin/ptext?doc=Perseus%3Atext%3A1999.01.
0130&query=card%3D%234&loc=63> (October 30, 2000).
2. Lucilla Burn, Greek Myths (Austin: University of Texas
Press, 1990), p. 9.
3. Ken Dowden, The Uses of Greek Mythology (New York:
Routledge, 1992), p. 135.
4. John Pinsent, Greek Mythology (New York: Paul Hamlyn,
1969), p. 22.
Chapter 2. The War Between the Titans
and the Olympians
1. Spyros Photinos, Olympia: Complete Guide, trans. Tina
McGeorge and Colin MacDonald (Athens, Greece: Olympic
Publications, 1989), p. 5.
2. Ibid., p. 7.
3. Mark P. O. Morford and Robert J. Lenardon, Classical
Mythology, 6th ed. (New York: Longman, 1999), p. 75.
4. Richmond Y. Hathorn, Greek Mythology (Beirut, Lebanon:
American University of Beirut Press, 1977), p. 8.
5. John Pinsent, Greek Mythology (New York: Paul Hamlyn,
1969), p. 25.
6. Morford and Lenardon, p. 48.
Chapter 3. Prometheus and Earth’s First Inhabitants
1. Barry B. Powell, Classical Myth, 2nd ed. (Upper Saddle
River, N. J.: Prentice Hall, 1998), p. 46.
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Gods and Goddesses in Greek Mythology
2. Ibid., p. 115.
3. Mark P. O. Morford and Robert J. Lenardon, Classical
Mythology, 6th ed. (New York: Longman, 1999), p. 61.
Chapter 4. Pandora
1. Richmond Y. Hathorn, Greek Mythology (Beirut, Lebanon:
American University of Beirut Press, 1977), p. 47.
2. Mark P. O. Morford and Robert J. Lenardon, Classical
Mythology, 6th ed. (New York: Longman, 1999), p. 60.
3. Barry B. Powell, Classical Myth, 2nd ed. (Upper Saddle
River, N. J.: Prentice Hall, 1998), p. 122.
122
Chapter Notes
123
FURTHER READING
Barber, Antonia. Apollo & Daphne: Masterpieces of Greek
Mythology. New York: Oxford University Press, 1998.
D’Aulaire, Ingri and Edgar Parin D’Aulaire. D’Aulaire’s Book of
Greek Myths. New York: Bantam Doubleday Dell, 1992.
Fleischman, Paul. Dateline Troy. Cambridge, Mass.:
Candlewick Press, 1996.
Graves, Robert. Greek Gods and Heroes. New York: Bantam
Doubleday Dell, 1995.
Hamilton, Virginia. In the Beginning: Creation Stories from
Around the World. New York: Harcourt Brace Jovanovich,
1988.
Lies, Betty Bonham. Earth’s Daughters: Stories of Women in
Classical Mythology. Golden, Col.: Fulcrum Publishing,
1999.
Loewen, Nancy. Zeus. Mankato, Minn.: Capstone Press, 1999.
———. Athena. New York: RiverFront Books, 1999.
———. Hercules. New York: RiverFront Books, 1999.
McCaughrean, Geraldine. Greek Gods and Goddesses. New
York: Simon & Schuster, 1998.
Stephanides, Menalaos. The Gods of Olympus. Athens,
Greece: Sigma, 1999.
Vinge, Joan D. The Random House Book of Greek Myths. New
York: Random House, 1999.
Yeoh Hong Nam. Greece. Milwaukee, Wis.: Gareth Stevens,
Inc., 1999.
124
INTERNET
A DDRESSES
The Ancient City of Athens
<http://www.indiana.edu/~kglowack/athens/>
A photo tour of archeological sites in Athens.
Greek Mythology
<http://www.greekmythology.com/index.html>
A list of gods, myths, and places. Brief descriptions with links
throughout.
125
Gods and Goddesses in Greek Mythology
Mythweb
<http://www.mythweb.com/>
Illustrations, interesting facts and stories, and information for
teachers.
126
INDEX
A E
Aegean Sea, 27 Echo, 100–108
Aeschylus, 13, 50 Eleusinian Mysteries, 62, 74
Africa, 7, 110,116, 117 Eleusis, 62, 65, 67, 69, 70
Agave, 76, 78, 82–86 Epimetheus, 32, 40–43, 48, 55
Alexander, 12 Eridanus River, 110, 116
alphabet, 11, 12 Ethiopia, 110, 111, 117
ambrosia, 68–69 Euripides, 13, 77
Aphrodite, 35, 76
F
Apollo, 35, 110
farmers, 7, 10, 110
Ares, 35, 76
festival, 14, 16, 62, 76–77, 88
Artemis, 35, 101
flood, 95, 97, 98
Asia Minor, 7, 10, 13, 90–91
Athena, 14, 15, 35, 42, 48 G
Athens, 6, 10, 11, 13–16, 25, 35, 52, Gaia, 18–4, 41, 116
62, 76, 88, 108 guests, 15, 25, 90–98
Atlas, 34, 35, 36, 38 H
Autonoe, 76, 78 Hades, 30, 33, 34, 36, 37, 61–74, 79,
B 113
bacchantes, 80–84, 87 Harmony, 76
Bacchus, see Dionysus harvest, 61, 62, 67, 72
Baucis, 90–98 Hecate, 66–67
Boeotia, 76 Helen, 11
C Heliades, the, 116
Cadmus, 76, 78, 85, 86 Helius, 66–67, 110–118
Caucasus Mountains, 40, 45, 49 helmet of invisibility, 33, 36, 61
Celeus, King, 67, 69 Hephaestus, 12, 15, 35, 45, 52, 54,
Centuries, the, 112 56, 58, 116
Cephisus, 100 Hera, 15, 30, 35, 79, 80, 101–103,
Chaos, 18, 19, 23 107
Chios, 13 Hermes, 35, 70, 90–97
Clymene, 110–113, 117 Hesiod, 13, 18, 50, 53, 59, 118
Coeus, 22, 35 Hestia, 30, 35
constellation, 118 Homer, 13, 118
Corinth, 6 hope, 57, 58, 59
creation, 18–25,40, 48, 98 hospitality, 91–98
Crete, 6, 10, 30, 38 Hours, the 112, 114
Crius, 22 hubris, 110, 117
Cronus, 22–25, 29–38, 41, 61 Hundred-handed Ones, 20–24,
Cyclopes, 20–23, 32–33, 36, 61 32–34, 36
D Hyperion, 22, 110
Delphi, 15 I
Demeter, 30, 35, 43–44, 61–74 Iapetus, 22, 32, 34
democracy, 11, 13, 52 Iliad, The, 13
Demophoon, 68-69 initiates, 62, 74
Dionysus,14, 61, 76–77, 80–88 Ino, 76, 78
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