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Old Article Notes

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Zeus: Iconography

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Rhea handing stone to Cronus:

Zagreus

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Bernabe 2008?

List

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  • Brisson 1995 VI
  • Brisson 1995 V
  • Linforth
  • Edmonds 2009
  • Bremmer 2004 pp. 50 ff.
  • Dodds
  • Christopoulos 1991
  • Mancini
  • Jacob Plato
  • Bernabe 2003
  • Alderink
  • Parker
  • Guthrie
  • RE article

Readings

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  • Bernabe 2002
    • 402-3: scholarship, esp Edmonds
    • 403: reconstructed story
    • 403-4: overview of points
    • 404-6: Olympiodorus
    • 406-8: Damascius & Proclus
    • 408-9: Plutarch
    • 409-10: Orphic Argonautica
    • 410: Julian
    • 410-2: Dio Chrysostom
    • 412: Oppian, inscription from Perinthos
    • 413: concl to section
    • 413-4: connection to ritual: Paus, Herodotus, Diodorus
    • 415-6: ritual: Clement, Gurob papyrus, Damascius, concl section
    • 416-7: age of myth, various sources for dismemberment
    • 417-8: Pindar, other evidence
    • 418-20: Plato, Xennocrates
    • 420-3: summary of arguments
  • Burkert 1985, pp. 297–8: reconstruction, evidence
  • Burkert 1999, p. 101 with n. 67: Olympiodorus' anthropogony
  • Chrysanthou
    • 85-8: intro & table with parts of myth and lists of sources
    • 88: Alcmeonis, Aeschylus, Callimachus
    • 88-90: Euripides Cretans
    • 90: is the myth Orphic?
    • 90-1: Philodemus
    • 91-2: Tzetzes on Lycophron
    • 92-3: Diodorus, Clement, Paus, possible ritual connection
    • 93-5: modern interpretations
    • 95-6: Titanic guilt, Dionysiac element, Olympiodorus
    • 96-7: Proclus punishment of Titans, creation of humans, also Plotinus
    • 97-8: Proclus Dionysiac & Titanic nature?
    • 98-100: Plutarch De esu carniam
    • 100: Xenocrates
    • 100-1: Dio Chrysostom
    • 101-5: Plato Laws
    • 105-7: Damascius anthropogony
    • 107-8: Orphic Hymn
    • 108-9: Damascius Dionysiac element, passage from Plutarch
    • 112: concl
    • 175-6: Zagoure from Eighth Book of Moses
    • 219: Plutarch Zagreus as name for Dionysus Delphi
  • Edmonds 1999
    • 37-8: four elements
    • 40-2: Olym
    • 42-3: Paus/Onomacritus
    • 43-4: Plato Laws
    • 44-6: Plutarch De Esu Carniam
    • 46: Xenocrates
    • 47-9: Pindar fr.
    • 50-1: strands, earliest tellings
    • 51-2: Diod, Plut Delphi, Neoplatonists
    • 52-3: sparagmos
    • 53-5: punishment of Titans, punishment of humans for their crimes
    • 56-7: anthropogony
    • 57-66: modern fabrication
    • 66-9: Thurii tablet
  • Edmonds 2013
    • 297: four elements
    • 300-1: what he sees the evidence as attesting to
    • 304: Thurii tablet
    • 305-12: Pindar fr. as referring to Persephone's abduction
    • 326-9: Plato Laws
    • 330-3: Plato Laws 2nd passage
    • 334-7: Plutarch De esu Carniam
    • 342-5: allegorical interpretation, incl Plutarch, Damasc
    • 345-60: rituals associated with the dismemberment
    • 360-9: Giants' blood in Orphic Arg
    • 369-70: Dio Chrysostom, Oppian
    • 371-2: Julian, Perinthos inscription
    • 372-4: concl to anthropogony section
    • 374-7: Olym: lacks inherited guilt, context of dionysiac element
  • Graf & Johnston
    • 66-7: Olympiodorus, reconstructed story
    • 68-70: age of "myth and cult"
    • 70-3: how and why myth and cult was created
    • 73-5: Dionysus' mother: Persephone, Semele
    • 75-7: putting back together, revival, by Rhea or Demeter
    • 77-8: Apollo putting together/reviving
    • 78-9: rebirth from Semele
    • 80: four traditions
    • 80-5: sparagmos/death as sacrifice; initiatory elements & rites
    • 85-7: anthropogony: creation from titans'/giants' blood
    • 87-8: anthropogony as bricoleur's creation
    • 88-90: Proclus three races
    • 90-3: elements brought together by bricoleur
  • Herrero
    • 23: myth with anthropogony as dating to Classical period
    • 156-7: Firmicus Maternus
  • Meisner
    • 237: reconstruction of myth
    • 238-9: outline of debate, overview
    • Modern interpretations
    • 239-41: "proto-Christian" view, Wil & Linforth, Guthrie & Nilsson
    • 241-2: tablets, possible religious/ritual connection
    • 242-3: Edmonds
    • 243-4: Bernabe et al
    • 244-5: Pindar fr. 133
    • 245: Plato's Laws
    • 245-6: how old? & various incl. Euphorion, Gurob, Diod Sic, Hyg, Paus
    • 246-7: Plutarch De Esu Carniam
    • 247-8: frr. possibly indicating ritual connection
    • 248: references to humans being born from Giant/Titan blood
    • 248-9: Olympiodorus
    • 249-50: interpretations of Dionysiac nature: Linforth, Brisson
    • 250-1: Edmonds on Olymp
    • 251-2: survey of evidence, age of myth, serpent form
    • 252: motifs inherent in Dionysus' nature
    • 252-3: concl
    • Ancient interpretations
    • 253-3: overview
    • 254: physical allegory: Diod Sic, Cornutus
    • 254: euhemerist Diod Sic
    • 255-6: Firmicus Maternus
    • 256-7: apologetic interpretations gen
    • 257-8: Clement
    • 258-9: Arnobius, Origen, gen
    • 259-60: stoic cosmology: plutarch
    • 260: Neoplatonic allegorical interpretation: Neoplatonic role of Dionysus, birth of Persephone
    • 261-3: Zeus raping Persephone, abduction (Neop)
    • 263-4: Dionysus as sixth king (Neop)
    • 264-5: Neoplatonic meaning of dismemberment
    • 265-6: toys (Neop)
    • 266-7: punishment of Titans (Neop)
    • 267: Apollo (Neop)
    • 267-8: rebirth from Semele
    • 268-9: concl section
    • 269: possible early references to anthropogony
    • 269-71: Proclus titanic race
    • 271-2: Damascius anthropogony
    • 272-3: Olympiodorus Dionysiac nature
    • 273-8: story of Dionysus in the Rhapsodies
  • West
    • 74-5: reconstruction
    • 140-3: myth, its possible natures
    • 143-50: death & rebirth as an initiatory motif, connection to shamanism
    • 150-2: Apollo burying Dionysus' remains in Delphi
    • 152-3: Zagreus: name, etym, alcmeonis, aeschylus
    • 153-4: Euripides Cretans, Callimachus, Plutarch Delphi, Nonnus
    • 154-5: white faces gypsum
    • 155-9: toys: Clement, individual toys
    • 160-1: pulling apart/cutting & boiling
    • 161-3: rebirth/revival
    • 164-6: creation of man
    • 172-3: Firmicus Maternus
    • 173: Roman period authors on relationship to rites

Notes

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  • Etymology and origins
  • Underworld deity (or "Early sources")
  • The "Zagreus myth"
    • Identification with the Orphic Dionysus [section on sparagmos, or better at other article?]
    • Punishment of the Titans and the anthropogony
    • Inherited guilt and the dual nature of mankind
    • Modern scholarship
  • Later sources

Separate article on "Dionysus in Orphic literature"?

Sources

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Six elements:

  • The sparagmos
  • The punishment of the Titans
  • The anthropogony
  • Dionysiac element
  • Titanic element & dual nature
  • Inherited guilt

Anthropogony

  • When the anthropogony was part of the myth
    • yes: Bernabe, Chrysanthou, p. 112; Herrero, p. 23; Burkert 1999, p. 101 with n. 67
    • no: Brisson, Edmonds
  • Proclus "Titanic race"
    • Meisner, ; Graf and Johnston, pp. 88–90; Baltzly, Finamore, and Miles, p. 299
  • Proclus "mythical chastisement" OF 338 I B = 224 K
    • two elements: punishment, anthropogony
    • Chrysanthou, pp. 96–7; Edmonds 1999, pp. 40–1 n. 14; Linforth, p. 326; Edmonds 2013, pp. 286 n. 138, 381 n. 244; Bernabe 2002, p. 407
  • Dio Chrysostom 30.10 OF 320 VII B
    • Linforth, pp. 333–4; Bernabe 2002, pp. 410–2; Edmonds 2013, pp. 369–70; Chrysanthou, pp. 100–1
  • OH 37 OF 320 X B
    • Morand, pp. 416–7; Ricciardelli, pp. 381–3; Chrysanthou, pp. 107–8; Bernabe 2003, p. 32

Text

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Medusa

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Translations

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  • 1922 More: the Sovereign of the Sea attained her love in chaste Minerva's temple
  • 1915, revised 1977 Miller (revised by Gould): in Minerva’s temple Neptune, lord of the Ocean, ravished her
  • 1985 Hill: The ruler of the sea deflowered her in the temple of Minerva
  • 1993 Mandelbaum: Her beauty led the Ruler of the Sea to rape her in Minerva’s sanctuary
  • 1994 Slavitt: with beautiful tresses, and, once, in Minerva’s temple, Neptune took her. [...] A protection surely, for further rape was now most unlikely
  • 2001 Simpson: Neptune, king of the sea, is said to have raped her right in the temple of Minerva
  • 2004 Raeburn: The story goes that Neptune the sea god raped this glorious creature inside the shrine of Minerva
  • 2004 Martin: But it is said that Neptune ravished her, and in the temple of Minerva
  • 2008 Melville: Was violated in Minerva's shrine By Ocean's lord
  • 2010 Lombardo: They say that Neptune, lord of the sea, Violated her in a temple of Minerva
  • 2023 McCarter: They say the sea-god raped her in Minerva’s temple; BMCR review by Tarrant [1]
  • 2023 Soucy: The sea lord raped her in Minerva’s shrine

Reference works

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  • 1970 Tripp, p. 363: because Medusa had yielded to Poseidon in Athena's shrine
  • 1991 Bell, pp. 296–7: If we accept the story that she once had been a beautiful maiden who made the mistake of sleeping with Poseidon in one of Athena's temples and was thus transformed into the familiar monster with snaky locks, we must concede that she was a victim of circumstances
  • 1996 Gantz, p. 21: The tale that Medousa was once beautiful, and fell prey to Athena’s anger by mating with Poseidon in the goddess’ temple, first appears in Ovid (Met 4.790-803)
  • 1996 Grimal, p. 174: Athena unleashed her wrath against the girl because Poseidon had ravished her in a temple sacred to the goddess
  • 2001 March, p. 338: According to Ovid, her hair was her particular beauty, so Athena turned it into a mass of snakes as a punishment for having intercourse with Poseidon in her temple
  • 2004 Hard, p. 61: According to Ovid, she had been lovely in every respect and especially for her hair until Poseidon had seduced her in a temple of Athena

Commentaries

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  • 1976 Bomer, p. 226: vitiasse: II 295, de vi virginibus illata auch epist. 11,37 tumescebant vitiati pondera ventris, sonst etwa noch Ter. Ad. 466f. virginem (686. Eun. 654. 704. 857f. 953). Suet. Aug. 71,1 Tac. dial. 35,5. — Kurzform -asse sonst nicht in der klassischen Dichtung
  • 1997 Anderson, pp. 495–6, Ovid's Metamorphoses Books 1-5: templo vitiasse Minervae: the verb, carefully set in the middle of the phrase about Minerva's temple, emphasizes the shocking affront to the goddess and her essential chastity. What Medusa was doing in the shrine, Perseus does not say, but we should probably assume that she was acting reverently and modestly. Of Neptune, though, we have to think the worst: his lust has defiled the temple and a worshipper, and he has made her vulnerable to the angry goddess
  • 2024 Rosati, p. 469, in A Commentary on Ovid's Metamorphoses: Minerva’s gesture of turning and covering her eyes (on uultus as a fundamental element of personal identity linked to mobility and to changeability, cf. Bettini 2011: 131–68) so as not to see Medusa, victim of Neptune’s rape, is an innovation of Ovid and does not seem to have parallels in the other sources for the myth

Other sources

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  • 1999 Rosati, p. 251, in Ovidian transformations: Essays on the Metamorphoses and its reception: above all, she does not forgo the recording of the rape of Medusa by Neptune (6.119-20): and the reader knows, because he has read it in the fourth book (798 ff.), that the rape had occurred in a temple of Minerva herself, provoking her indignation

M. L. West

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Life

Work

Monographs:

Editions/translations/commentaries:

Other:

  • Hellenica, Vol. III (collected papers)

TEST

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Amalthea holds a cornucopia, out of which the young Zeus eats. Marble relief from the 2nd century AD, Vatican Museum.[1]
Amalthea and Jupiter's goat, by Pierre Julien, 1787 (Louvre Museum). A long line coiled around the goat's horns acts as a tether.

In Greek mythology, Amalthea or Amaltheia (Ancient Greek: Ἀμάλθεια) is the most commonly mentioned nurse of the infant Zeus. She is usually described as a nymph who suckles the child on the milk of a goat, though in later Hellenistic sources she is often depicted as the goat itself.

Etymology and origins

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The etymology of Ἀμάλθεια is unknown.[2] Though various derivations were propounded by 19th-century scholars,[3] Alfred Chilton Pearson discounts these, and states that the name is possibly related to ἀμαλός and ἀμάλη.[2] The verb ἀμαλθεύειν, meaning "to nurture",[4] which Otto Gruppe saw as coming from Amalthea's name, has since been found in a fragment of Sophocles, refuting Gruppe's proposal;[5] according to Pearson, the two words should instead be understood as having existed alongside each other, with this notion of "abundance" or "plenty" finding embodiment in certain mythological figures.[6]

Hesiod's Theogony, which provides the earliest known account of Zeus's birth,[7] does not mention Amalthea.[8] Hesiod, does, however, describe the newborn Zeus as being taken to a cave on "the Aegean mountain" in Crete,[9] which some scholars interpret as meaning "Goat's Mountain", a reference to the story of Amalthea;[10] Richard Wyatt Hutchinson views this as possible indication that the tradition in which Amalthea is a goat, though only attested from the Hellenistic period, may have existed earlier than that of her as a nymph.[11] Other scholars, however, including M. L. West, see no reason to view Hesiod's name for the mountain as a reference to Amalthea.[12] According to Lewis Richard Farnell, the Cretan goddess Dictynna, whose name is likely related to Mount Dicte (sometimes considered the birthplace of Zeus), may have been associated at an early point with Amalthea, the "sacred goat-mother" who reared Zeus.[13]

Mythology

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Horn of Amalthea

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The "horn of Amalthea", referred to in Latin literature as the cornucopia,[14] is a magical horn generally described as being able to produce an inexhaustible supply of any food or drink desired.[15] The tale of this horn seems to have originated as an independent tradition to the raising of Zeus, though it is uncertain when the two merged.[16] The "horn of Amalthea" is mentioned as early as the archaic period by poets such as Anacreon and Phocylides,[17] and is commonly referenced in comedies, such as those by Aristophanes and Cratinus.[18] According to Apollodorus, the mythographer Pherecydes, who described the horn's ability to provide endless food and drink as desired, considered it to belong to the nymph Amalthea.[19] In a lost poem of Pindar, Heracles fights against the river-god Achelous (who battles him in the form of a bull) for the hand of Deianeira, and during the fight Heracles pulls off one of Achelous's horns; the god then reclaims his horn by trading it for the magical horn which he obtains from Amalthea, a daughter of Oceanus.[20] In the same passage in which he cites Pherecydes, Apollodorus retells this story, and describes the nymph Amalthea as the daughter of Haemonius, whose name, meaning "Thessalian", indicates that this Amalthea is separate to the nurse of Zeus.[21] In other versions of the myth, told by Diodorus Siculus and Strabo, the horn of Amalthea is identified with that of Achelous,[22] while, according to Philemon and Apollodorus, Amalthea's horn was that of a bull,[23] seemingly a result of confusion with the bull's horn of Achelous.[24]

Nurse of Zeus

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Amalthea is the most frequently mentioned nurse of the infant Zeus,[25] and is in this role more commonly described as a nymph.[26] In Hesiod's Theogony, the Titan Cronus swallows the first five of his children—Hestia, Demeter, Hera, Hades, and Poseidon—once each is born, and so, their mother, Rhea, gives Cronus a stone to swallow in place of their sixth child, Zeus; she then hides the infant in Crete, though little is said of his upbringing (and there is no mention of Amalthea).[27] In the account of Zeus's upbringing from the now-lost work Eumolpia (likely composed in or before the 4th century BC),[28] which was attributed in antiquity to the mythical poet Musaeus, Amalthea was the nurse of the young Zeus, and a nymph.[29] According to a summary of the Catasterismi of Eratosthenes (written by an author referred to as "Pseudo-Eratosthenes"),[30] in the account attributed to Musaeus, Rhea gave the newborn Zeus to Themis, who handed the child over to the nymph Amalthea, who had the young Zeus nursed by a she-goat.[31] Pseudo-Eratosthenes goes on to describe that this goat was the daughter of Helios, and was so horrific in appearance that the Titans, out of fear, asked Gaia to hide her in a cave on Crete; Gaia complied, entrusting the goat to Amalthea.[32] After Zeus reaches adulthood, he receives an oracle advising him to use the goat's skin as a weapon in his war against the Titans (due to its terrifying nature).[33] According to the Roman mythographer Hyginus, who similarly recounts the narrative from Musaeus,[34] this weapon which Zeus uses against the Titans is the aegis.[35]

Various accounts of Zeus's upbringing rationalise Amalthea as a goat;[36] these versions start appearing in the Hellenistic period.[37] The first author to describe her as a goat seems to have been Callimachus,[38] who relates that, after Zeus's birth, the god is taken by the Arcadian nymph Neda to a hidden location in Crete, where she is nursed by the nymph Adrasteia, and fed the milk of Amalthea.[39] In his description of Zeus suckling Amalthea's breast, Callimachus employs the word μαζόν, which typically denotes the breast of a human (rather than the teat of a goat), thereby, according to Susan Stephens, "call[ing] attention to his own rationalizing variant of the myth".[40] According to a scholium on Callimachus's account, from one of Amalthea's horns flows ambrosia, and from the other comes nectar.[41] In his version of Zeus's infancy, Diodorus Siculus (fl. 1st century BC) relates that the child is reared by nymphs (who are not named) on the milk of the goat Amalthea, as well as honey,[42] and adds that Amalthea is the source of Zeus's epithet αἰγίοχος ("aegis-bearing").[43] An account which is largely the same as that given by Pseudo-Eratosthenes is found in a scholium on the Iliad, though the scholiast describes Amalthea herself as the goat whose hide Zeus uses in his fight against the Titans (rather than the owner of the goat).[44]

In Greek works of astral mythology, the tale of the goat who nurses the young Zeus is adapted to provide an aition for certain stars.[45] Aratus, in his description of the constellation of the Charioteer (Auriga) and the surrounding stars, explains that the star of the Goat (Capella) sits above the Charioteer's left shoulder.[46] He appears to identify this goat with Amalthea,[47] describing her as the goat who suckled the young Zeus;[48] in this passage, he employs the word μαζόν for the goat's breast, similarly to Callimachus,[49] who may be his source for this information.[50] He also states that the "interpreters of Zeus" refer to her as the Olenian goat, which may be an allusion to a version in which Zeus is reared, by a goat, near Olenos in Achaea, or to location of the star, on the arm (ὠλένη) of Auriga;[51] alternatively, it may indicate that the Goat's father is Olenus (the son of Hephaestus),[52] an interpretation given in a scholium on the passage.[53] Pseudo-Eratosthenes, at the end of his account of the goat belonging to Amalthea, appears to state that Zeus places the goat among the stars, an action which, in the Catasterismi, the god would have performed for her role in his defeat of the Titans.[54]

Merging of traditions

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According to Robert Fowler, the nursing of Zeus by a goat and the originally independent tradition of the magical horn had become "entangled" by the time of Pherecydes;[55] Jan N. Bremmer, however, states that it was not until Ovid that the two tales were brought together.[56] In Ovid's account, presented in his Fasti,[57] Amalthea is once again the owner of the goat,[58] and is described as a naiad who lives on Mount Ida.[59] She hides the young Zeus in Crete (away from his father, Cronus), where he is suckled by a she-goat.[60] On one occasion, the goat snaps off one of its horns on a tree, and Amalthea, filling the broken horn with fruit, brings it back to the young Zeus;[61] this tale, an aition for the cornucopia, appears to be the earliest attempt at providing an origin for the object.[62] Zeus later places the goat (and perhaps her broken-off horn)[63] in the heavens, with the goat becoming the star Capella.[64] Ovid's narrative brings together elements from multiple earlier accounts, which he elegantly intertwines.[65] His source for the narrative's overall outline appears to be Eratosthenes: he describes Amalthea as a nymph,[66] and seemingly alludes to Zeus's war with the Titans,[67] though he notably departs from the Eratosthenic story by describing the goat as "beautiful" (formosa) and possessing majestic horns.[68] Ovid harks back to Aratus's account in the first words of his narrative, which mirror the opening phrase of the Aratean story,[69] as well as through his description of the goat as "Olenian".[70] Barbara Boyd also sees in Ovid's narrative significant influence from the Callimachean account of Zeus's infancy.[71]

Though Ovid's Fasti is the first source to clearly narratively merge the tradition of Zeus's upbringing with that of Amalthea's magical horn, John Miller points to a (somewhat garbled) scholium on Aratus as evidence that the two tales may have already been connected by the time of Ovid.[72] The scholiast, who appears to mix two differing versions, one in which Zeus's nurse is an Arcadian woman,[73] and another in which she is a goat, describes this nurse's horn as being the horn of Amalthea, which he associates with the constellation of the Goat; Amalthea's horn here would seem to be the magical horn of plenty, though the two are not explicitly identified.[74] Miller also points, as possible further evidence of a tradition in which the two tales were connected, to the scholium on Callimachus, whose mention of ambrosia and nectar flowing from the goat's horns may have been related to the young Zeus's nourishment, and a 2nd-century AD marble relief, which seems to show Amalthea feeding the young Zeus from a large cornucopia.[75]

Later versions

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The Roman mythographer Hyginus, in his Fabulae,[76] provides an account of Zeus's infancy in which his elder siblings are not swallowed,[77] though Rhea still gives Cronus a stone in place of Zeus, which he consumes.[78] Upon realising the deception, Cronus scours the earth for his son, while Hera carries the infant to Crete, where she entrusts him to Amalthea,[79] who appears to be a nymph in this account.[80] To keep Zeus from his father, Amalthea hides him in a cradle, which she places in a tree, such that he "could not be found in the sky, on earth, or on the sea".[81] To prevent Cronus from hearing the cries of the young child, Amalthea brings together the Kouretes, and hands them shields and spears, which she instructs them to clang noisily around where the child lies.[82] According to Martin Nilsson, this account is likely not the creation of Hyginus himself, and probably has some basis in an association of the young Zeus with tree worship.[83] Later in the work, Hyginus mentions Althaea,[84] which scholars have interpreted as referring to Amalthea,[85] and describes her as one the daughters of Ocean (here seemingly meaning Oceanus),[86] alongside Adrasteia and Ida.[87] He adds that these three are alternatively considered daughters of Melisseus, the king of Crete, and nurses of Zeus.[88]

Other versions of Zeus's upbringing also describe Amalthea as being related to Melisseus, the king of Crete.[89] In the account given by the late-1st-century BC writer Didymus, the infant Zeus is raised by the nymphs Amalthea and Melissa, the daughters of Melisseus, who feed him honey and the milk of a goat.[90] In Apollodorus's version of Zeus's infancy, the god is born in a cave on Cretan Mount Dicte, where he is fed on the milk of Amalthea, and raised by the nymphs Adrasteia and Ida, the daughters of Melisseus.[91] Similarly, in the De astronomia, a work of astral mythology likely composed in the 2nd-century AD,[92] Amalthea is the she-goat who suckles Jupiter (the Roman equivalent of Zeus), and she is owned by his nurses, the daughters of Melisseus.[93] Amalthea also seems to have been associated with Melisseus in the now-lost Orphic Rhapsodies, a 1st-century BC or 1st-century AD theogonic poem which was attributed to the mythical poet Orpheus in antiquity.[94] Luc Brisson and M. L. West write that, in the poem, Amalthea was the wife of Melisseus (a detail transmitted by the 5th-century AD Neoplatonist Hermias),[95] and that her daughters by him, the nymphs Adrasteia and Ida, raised the young Zeus in the cave of Night, while the Kouretes guarded the entrance of the cave.[96] In Alberto Bernabé [es]'s reconstruction of the poem, however, Zeus is raised by the nymphs Adrasteia and Ida (still the daughters of Melisseus), and is fed on the milk of Amalthea, who Bernabé describes as a "goat-nymph" (ninfa-cabra).[97] In addition, the version of Zeus's upbringing told by Apollodorus may have been derived from an Orphic source.[98]

See also

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  • Auðumbla, primeval cow in Norse mythology who nourished the primordial entities Ymir and Búri
  • Romulus and Remus, suckled by a she-wolf

Notes

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  1. ^ LIMC, p. 582; Digital LIMC, 45698 (Amaltheia 1).
  2. ^ a b Pearson, p. 60.
  3. ^ See, for instance, those collected by Gruppe, pp. 824–5 n. 9 to p. 824 and Roscher, p. 265; cf. Keller, pp. 225–6.
  4. ^ Montanari, s.v. ἀμαλθεύω, p. 83.
  5. ^ Pearson, p. 60; Sophocles, fr. 95 TrGF (Radt, p. 148) [= Photius, Lexicon s.v. Ἀμαλθεύειν (Reitzenstein, p. 86)].
  6. ^ Pearson, p. 60 He adds that the association of the horn of Amalthea with various deities suggests that Amalthea was "not a distinctively conceived personality".
  7. ^ Hutchinson, p. 201.
  8. ^ Gantz, p. 28; West 1966, p. 300 on line 484.
  9. ^ Hard 2004, p. 74; Hesiod, Theogony 484 (Most, pp. 40, 41).
  10. ^ Willetts, p. 120; Astour, p. 340 n. 18; Hutchinson, pp. 201–2.
  11. ^ Astour, p. 340 n. 23.
  12. ^ West 1966, p. 300 on line 484; López-Riuz, p. 45.
  13. ^ Farnell 1896b, p. 478.
  14. ^ Sevasti, p. 127; Hard 2004, p. 280.
  15. ^ Fontenrose, p. 350; LIMC, I.1 p. 582.
  16. ^ Miller, p. 223; Fowler 2013, pp. 323–4; Brill's New Pauly, s.v. Amalthea (1); West 1983, p. 131. On when the tradition of this horn was first integrated with that of Zeus's infancy, see § Merging of traditions.
  17. ^ Fowler 2013, p. 324; Gantz, p. 41; Anacreon, fr. 361 PMG (Page, p. 184) [= Strabo, 3.2.14 (II pp. 58, 59)]; Phocylides, fr. 7 Gerber, pp. 396, 397.
  18. ^ Brill's New Pauly, s.v. Amalthea (1); Fowler 2013, p. 324; Aristophanes, fr. 707 PCG (Kassel and Austin, III.2 p. 362); Cratinus, fr. 261 PCG (Kassel and Austin, IV p. 255); Antiphanes, fr. 108 PCG (Kassel and Austin, II p. 368); Philemon, fr. 68 PCG (Kassel and Austin, VII p. 261).
  19. ^ Fowler 2013, p. 324; Stephens, p. 64 on lines 48–9; Pherecydes, fr. 42 Fowler, p. 303 [= FGrHist 3 F42 = Apollodorus, 2.7.5].
  20. ^ Davies, pp. xii–xiii; Gantz, p. 28; Pindar, fr. 70b (249a) Snell and Maehler, p. 77 [= Scholia D on Homer's Iliad, 21.194 (Dindorf, II p. 218)].
  21. ^ Fowler 2013, p. 323; Apollodorus, 2.7.5.
  22. ^ RE, s.v. Amaltheia (1); Diodorus Siculus, 3.35.3–4; Strabo, 10.2.19 (V pp. 56, 57). For other versions of this myth, including those in which Amalthea is not mentioned, see Achelous § Heracles and Deianeira.
  23. ^ Gantz, p. 42; LIMC, I.1 p. 582; Apollodorus, 2.7.5; Philemon, fr. 68 PCG (Kassel and Austin, VII p. 261). According to Gantz, Apollodorus' source for this may be Pherecydes, who he cites immediately afterwards.
  24. ^ Hard 2004, p. 280; cf. LIMC, I.1 p. 581.
  25. ^ Kerenyi, p. 93.
  26. ^ Nilsson, p. 466.
  27. ^ Gantz, p. 41. Hesiod says nothing about Zeus's upbringing other than that he is raised by Gaia, and grows up quickly. On Hesiod's lack of mention of Amalthea, see West 1966, p. 300 on line 484.
  28. ^ West 1983, p. 5, suggests a date in the latter part of the 4th century BC, though Betegh, pp. 346–7, disagrees with West's assessment that the work was composed this late, and argues that content from the text was referenced in the work of the 4th-century BC Eudemus of Rhodes.
  29. ^ West 1983, pp. 41–3, 132; Gantz, p. 41.
  30. ^ Musaeus fr. 8 Diels, pp. 181–2 [= Eratosthenes, Catasterismi (Hard 2015, p. 44)]. The Catasterismi are a lost work, and survive only through the epitome of the text written by Pseudo-Eratosthenes.
  31. ^ Gee, p. 131–2; Gantz, p. 41; Frazer 2015a, p. 120.
  32. ^ Gee, p. 132; Gantz, p. 41.
  33. ^ Gantz, p. 41.
  34. ^ Frazer 2015b, p. 12; Musaeus, fr. 84 III Bernabé 2007, p. 43 [= Hyginus, De astronomia 2.13.6–7].
  35. ^ Gantz, p. 41. According to Gantz, this conclusion is "clearly intended" in Pseudo-Eratosthenes' account.
  36. ^ Brill's New Pauly, s.v. Amalthea (1).
  37. ^ Fowler 2013, p. 324.
  38. ^ Hard 2004, p. 75; Gantz, p. 41.
  39. ^ Boyd, p. 73; Callimachus, Hymn to Zeus (1) 1.33–49.
  40. ^ Stephens, p. 64 on lines 48–9; cf. McLennan, pp. 81–2.
  41. ^ Campbell, p. 322; Miller, p. 223; Hansen, p. 325; Scholia on Callimachus' Hymn to Zeus (1), 1.49 (Miller, p. 223 n. 9).
  42. ^ Larson, p. 185; Diodorus Siculus, 5.70.2–3.
  43. ^ Farnell 1896a, p. 97; Diodorus Siculus, 5.70.6, with Oldfather's n. 33.
  44. ^ Gantz, p. 41; Scholia D on Homer's Iliad, 15.229 (Dindorf, II p. 72). This version also specifies that it is Themis who provides the oracle, directing Zeus to use the goat's skin. Part of the scholium's account also seems to have been preserved in P. Oxy. 3003 col. ii.15–9 (Parsons, p. 17); see Parsons, p. 19.
  45. ^ Hard 2015, p. 46.
  46. ^ Kidd, pp. 239, 240 on line 156; Aratus, Phaenomena 155–61, with Mair's n. g and n. h.
  47. ^ Kidd, p. 240 on line 156; Chrysanthou, p. 166; Mair's n. a to Aratus, Phaenomena 164.
  48. ^ Hard 2015, pp. 46–7; Aratus, Phaenomena 163.
  49. ^ McLennan, p. 81.
  50. ^ Kidd, p. 242 on line 163.
  51. ^ Hard 2015, p. 47; Aratus, Phaenomena 164, with Mair's n. a. For the first interpretation, see Strabo, 8.7.5 (IV pp. 222, 223).
  52. ^ Fowler 2013, p. 323 n. 212; Boyd, p. 73 n. 28.
  53. ^ LIMC, I.1 p. 582; Scholia on Aratus, 164 (Kidd, p. 243 on line 164) For a more detailed discussion of possible explanations for this word, see Bomer, pp. 298–9 on line 113; Frazer 2015b, pp. 11–2; Boyd, p. 73 with n. 28. Cf. Hyginus, De astronomia 2.13.5, who describes Aix and Helice, nurses of Zeus, as daughters of Olenus; see Fowler 2013, p. 323 n. 212.
  54. ^ Gee, p. 132; Hard 2015, p. 47; Santoni, p. 190 n. 118; Eratosthenes, Catasterismi 13 (Hard 2015, p. 42); cf. Hyginus, De astronomia 2.13.7. The Greek passage contains a lacuna, see Olivieri, p. 17 with n. 22–3.
  55. ^ Fowler 2013, pp. 323–324.
  56. ^ Brill's New Pauly, s.v. Amalthea (1); cf. Miller, p. 223.
  57. ^ Ovid, Fasti 5.111–28.
  58. ^ Gantz, p. 41; Campbell, p. 322.
  59. ^ Gee, p. 131; Hard 2015, p. 47.
  60. ^ Boyle and Woodard, p. 258 on lines 5.111–4.
  61. ^ Gantz, p. 41; Hard 2004, p. 280; cf. Ovid, Metamorphoses 9.87–8, where a similar scene is described for the horn of Achelous.
  62. ^ Gantz, p. 41.
  63. ^ On the ambiguity of Ovid's Latin as to this detail, see Gee, p. 131 n. 17.
  64. ^ Gee, p. 131; Boyle and Woodard, pp. 258 on lines 1.111–4, 259 on lines 5.127–8. According to Boyle and Woodard, the horn may become the constellation Capricornus.
  65. ^ Miller, pp. 218, 225.
  66. ^ Miller, pp. 219–20, 222; Frazer 2015b, p. 12.
  67. ^ Gee, p. 132.
  68. ^ Miller, p. 220.
  69. ^ The initial phrase of Ovid's narrative is Ab Iove surgat opus (rendered as "Begin the work with Jupiter" in Frazer's translation), while Aratus begins with Ἐκ Διὸς ἀρχώμεσθα ("Let us begin from Zeus").
  70. ^ Miller, p. 221–2. Miller also points to Ovid's choice to describe the goat as having two kids, which hints at the constellation of the Kids, metioned by Aratus as sitting beside that of the goat (and as being her offspring).
  71. ^ Boyd, p. 72. According to Boyd, in Ovid "makes Callimachus both the primary model and the focus of his narrative". In response, Miller, p. 218, argues that Boyd "downplays the extent of Ovid’s engagement with Aratus here, and correspondingly somewhat overemphasizes the admittedly important Callimachean background".
  72. ^ Miller, p. 223; Scholia on Aratus, 156 (Martin, pp. 158–9).
  73. ^ On the scholiast's apparent placement of the myth in Arcardia, see Gee, p. 134 n. 27.
  74. ^ Gee, p. 134. According to Gee, "we can surmise this from our knowledge of the tradition recorded by Pherecydes" (though the horn is there part of a different story).
  75. ^ Miller, p. 223. For Miller's discussion of this representation, and its apparent parallels to Ovid's account, see Miller, pp. 223–5.
  76. ^ Hyginus, Fabulae 139 (Smith and Trzaskoma, p. 146; Marshall, pp. 122–3).
  77. ^ Instead of swallowing his children, as he does Hesiod's account, Cronus hurls Poseidon below the seas, and casts Hades into the Underworld. Hera is also not swallowed, as she transports the newborn Zeus; see Gantz, p. 41.
  78. ^ Gantz, p. 41.
  79. ^ Kerenyi, pp. 93–4.
  80. ^ This is the interpretation of LIMC, I.1 p. 582.
  81. ^ Hard 2004, p. 75; Kerenyi, pp. 93–4; LIMC, I.1 p. 582. The quoted translation is that given by Smith and Trzaskoma, p. 146.
  82. ^ Kerenyi, p. 94. The Kouretes (also referred to as the Corybantes) are included in accounts of Zeus's infancy from as early as Callimachus, and are commonly described as performing their clangorous dance around the entrance to the cave in which the infant is nursed; see Hard 2004, p. 75.
  83. ^ Nilsson, p. 480 n. 6.
  84. ^ Hyginus, Fabulae 182 (Smith and Trzaskoma, p. 158; Marshall, p. 152). Marshall gives the names of the three daughters as Idyia, Althaea, and Adrasta; cf. Smith and Trzaskoma, p. 191 on line 182.
  85. ^ Smith and Trzaskoma, p. 191 on line 182; West 1983, p. 133 n. 40.
  86. ^ This is the interpretation of Fowler 2013, p. 323.
  87. ^ Smith and Trzaskoma, pp. 158, 191 to line 182.
  88. ^ Fowler 2013, p. 323 n. 212; Brill's New Pauly, s.v. Melisseus. Hyginus also states, in the translation of Smith and Trzaskoma, p. 158, that these three are "the ones that are called Dodonian Nymphs (others call them the Naiads)".
  89. ^ On this figure, see Brill's New Pauly, s.v. Melisseus. According to Frazer's note 1 to Apollodorus, 1.1.7, "his name is probably due to an attempt to rationalize the story that the infant Zeus was fed by bees".
  90. ^ Brill's New Pauly, s.v. Melisseus; Braswell, p. 158; Didymus on Pindar, fr. 14b Braswell, pp. 155–7 [= Lactantius, Divine Institutes 1.22.18–19 (p. 114)].
  91. ^ West 1983, p. 122; Apollodorus, 1.1.6–7.
  92. ^ The work was attributed in antiquity to the Roman author Gaius Julius Hyginus; for this dating and attribution, see Hard 2004, p. 13.
  93. ^ Breithaupt, p. 48; Hyginus, De astronomia 2.13.5. Hyginus attributes this account to the 2nd- or 1st-century BC Greek writer Parmeniscus; on this author, see Brill's New Pauly, s.v. Parmeniscus.
  94. ^ For this dating, see Meisner, p. 1.
  95. ^ West 1983, p. 133 n. 37; Orphic frr. 209 I (II.2 pp. 181–2), 209 II (II.2 pp. 182–3) Bernabé.
  96. ^ Brisson, V p. 61; West 1983, pp. 72, 122–3.
  97. ^ Bernabé 2008, p. 315. Compare with Meisner, p. 219, who states that in the Rhapsodies Zeus is "nursed by a triad of nymphs: Ida, Adrasteia, and Amaltheia", and Chrysanthou, p. 363, whose reconstruction of the poem, drawing here from Hermias, states that "Ide and Adrasteia protected Zeus who was hidden in Night's cave where he was also nurtured by Amaltheia".
  98. ^ Gantz, p. 42; cf. West 1983, pp. 125–6.

References

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Michael Aurel (talk) 08:59, 25 December 2024 (UTC)[reply]

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