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Εμφάνιση αναρτήσεων με ετικέτα mythos. Εμφάνιση όλων των αναρτήσεων

Τετάρτη 11 Ιουλίου 2012

CUPID AND PSYCHE ( A Hellenic and Roman Mythos)


I

In a far country there was a king and queen who had three daughters: each of the maidens was beautiful; the youngest of them, how. ever, had such shape and lineaments that all words said in praise of beauty seemed but poor and empty when used about hers. Men came to where she dwelt as to a shrine; they would kiss the tips of their right hands at the sight of her, thus paying to this maiden (Psyche she was named) the same homage that was paid to Venus, the immortal Goddess.
Indeed, it began to be said that Venus had forsaken the courts of Heaven, and had come down to earth as a mortal maiden, and dwelt amongst men in the person of the youngest daughter of the king and queen of that far country. Then men sailed no longer to where there were the famous shrines of the Goddess Venus. The shrines in Paphos, and Cnidus, and Cythera were forsaken of worshippers, and men paid their devotions to a mortal maiden, to Psyche. When she went forth from her father's house in the morning the folk strewed flowers along the way, and sacrifices that should have been made to no one but to the immortal Goddess were made to her.
The rumours of such happenings soon reached to Venus herself. She said, "Shall I, judged the fairest amongst the immortal Goddesses by the Shepherd of Ida, shall I have mine honours taken away from me by an earthly girl? Not so. Little joy shall this Psyche have of the loveliness that the vain imaginations of the crowd have bestowed upon her." Thereupon Venus called to her son. She brought him with her to that far country, and she showed him the maiden Psyche as she walked the ways of the city. "I pray thee," she said, "to let thy mother have a vengeance that it is fitting she should have. See to it that this girl becomes the slave of an unworthy love." She embraced
him and she left him there, and she sailed for whatever shrine of hers had still some worshippers.
Her son was Cupid, that winged boy who goes through men's houses by night, armed with his bow and arrow, troubling their wedded lives. She left him there, gazing on the maiden Psyche. And gazing upon her, Cupid fell deeply in love with the maiden. He had no mind to carry out the command of his mother; he did not want to smite her mind with the madness of an unworthy love; rather he thought upon how he might win for himself the one who was fairer than any being upon earth or even in the heaven above.
And Psyche, adored by all for her beauty, had no joy in the fruit of it. She knew that she was wondered at, but wondered at as the work of the craftsman is wondered at that has in it some likeness of divinity. No man sought her in marriage. Her sisters were wedded, but she came to their age and passed their age and remained unasked for. She sat at home, and in her heart she cursed the beauty that pleased all men while it set her apart from the close thought of all. At last the king, her father, was forced to send and inquire of an oracle what he should do with this daughter of his. An answer came that meant a dreadful doom. "Let the maiden be placed on the top of a certain mountain, adorned as for marriage and for death, Look not for a son-in-law of mortal birth; he who will take her to his side is the serpent whom even the Gods are in dread of, and who makes the bodiless ones on the Styx afraid."
For many days after this doom had been made known there were lamentations in the king's household. Then, at last, knowing that the doom told might not be avoided, the queen brought out the adornments for her daughter's marriage and gathered a company to conduct the maiden to her dread bridal. All was made ready. But the torch lighted for the wedding gathered ashes and made a dark smoke; the joyful sound of the pipe changed into a wail; underneath her yellow wedding-veil the bride trembled and wept. The ceremonies for the marriage having been accomplished with hearts bowed down as at a funeral, Psyche was led from the city and to the place appointed on the mountain-top.
As she went she said to those who were with her, "This is the fruit of my much-talked-of loveliness! Ye weep for me now, but when the
folk celebrated me with divine honours--then was the time you should have wept for me as for one already dead! The name and titles given me have been my destruction! Lead me on and set my feet upon the appointed place! I am impatient to behold my bridegroom and give myself up to the serpent whom even the Gods are fearful of."
Then she said to her father and mother, "Do not waste what life you have weeping over me." She bade them good-bye. They left her on the mountain-top and went back mournfully to the city. Then night came down upon them there; they shut themselves in their house and gave themselves up to perpetual night.
As for Psyche, she stood upon the mountain-top in fear and trembling. The breeze came, the gentle Zephyrus. Zephyrus lifted Psyche up; he bore her, her bridal vesture floating on either side, down the side of the mountain, and he set her lightly amidst the flowers of the valley below.
Lightly was it all done. Psyche lay on a dewy bed in the valley, resting from the tumult of the days that had gone by. She awoke. She saw a grove with a fountain of water that was as clear as glass in the midst of it, and, by the fountain, a dwelling-place.
Psyche thought that this dwelling-place must be the abode of one of the immortal Gods. Golden pillars held up the roof. Cedar wood and ivory formed the arches. The walls were latticed with silver. Before the house, creatures of the wood and wild-rabbits, and squirrels, and deer sported, and all the birds that Psyche had ever seen or heard sang in the trees. And the very path that led to the house was set in stones that made pictures and stories.
Upon this path she went. She crossed the threshold of the house and went within. Beautiful things were there, and no locks, no chains, no guardian protected them. As she went through the house, drawn on by more and more delight, she heard a voice that said, "Lady and mistress! All that is here is thine! Rest now and relieve thy weariness. We whose voices thou hearest are servants to thee; when thou wilt, a feast fit for a queen will be made ready for thee."
Psyche went to sleep knowing that some divine being had care for her. She awoke and went to the bath; thereafter she sat down to the food that had been made ready for her--a banquet, indeed! Still she saw no one. She heard voices, but those who served her remained
invisible. When the feast was ended one whom she saw not entered and sang for her--sang to the chords of a harp that was played for her by one unseen. The night came and the lamps were lighted by unseen hands. Then they were quenched by unseen hands, and to Psyche, lying in her bed, the bridegroom came. He departed before the dawn, and she was a wife.
The day was before her, and the attendant minstrels sang to her; she heard their voices and she heard the music they made for her. The night came; the lamps were lighted and quenched, and to Psyche her husband came as before. And as before, he departed before the dawn came. And this went on for many nights. Then to his bride one night the bridegroom said, "O Psyche, my life and my spouse! Fortune is becoming ill-favored towards us! Thou art threatened with a danger that may be mortal. Harken! Thy sisters are about to go seeking for traces of thee. They will come to the mountain-top in their search. But if their cries come to thee in this abode, do not answer, nor go forth at all. If thou dost, it may be that thou shalt bring sorrow and destruction upon us both. But that shall be as thou wilt!"
Psyche promised that she would do all he would have her do. The bridegroom departed, going forth ere the darkness had gone. That day Psyche heard the voices of her sisters as they went calling her name. And in that house empty of all save voices, she thought that she was indeed dead and cut off from her sisters and her parents. She thought upon how they had wept for her, and she wept herself to think that she had no power to console them. In the night the bridegroom returned. Kissing her face, he found it wet with tears.
He blamed her; she wept the more. Then, as dawn came, he said, "Be it as thou wilt. Let thy pain cease, and do as thou dost desire. Yet wilt thou, Psyche, remember the warning I have given thee." All this he said when she told him that she would die unless she might see and speak with her sisters who were seeking for her.
"Yet one thing shall I say to thee," he said. "If they come here to thee give them all the gifts thou wilt; but do not yield thyself to their doubts about me. Thou knowest me, thy husband. Do not yield to the counsel of thy sisters and inquire concerning my bodily form. If thou dost, thou and I may never again embrace each other."
Then Psyche wept; she said she would die a hundred times rather than forego his dear embraces. In a while he relented, and he spoke less harshly. Then Psyche said, "For the sake of the love I have given thee bid thy servant Zephyrus bring hither my sisters as he brought me." Her husband promised that this would be done. Then, ere the light appeared, he vanished.

II

Her sisters, coming to the place where Psyche was left, sought for traces of her. Finding none they wept, lifting up their voices. Zephyrus came; he raised them up; he bore them down from that mountain-top. He bore them to the lawn that was before the house where Psyche had her abode.
She heard their cries; she came out of her wondrous house and she brought them within it. "Enter now," she said, "and relieve your sorrow in the company of Psyche, your sister." She displayed to them all the treasures of that wondrous house; they heard the voices and they saw how the unseen ones ministered to Psyche. Her sisters were filled with wonder; but soon their wonder gave place to envy. "Who is he?" they asked, "your husband and the lord of all these wondrous things?" "A young man," said Psyche. "I would have you look upon him, but for the most part of the day he hunts upon the mountain." Then, lest the secret should slip from her tongue, she loaded her sisters with gold and gems, and, summoning Zephyrus with words that she had heard her husband utter, she commanded him to bear them to the mountain-top.
They returned to their homes, each of them filled with envy of Psyche's fortune. "Look now," they said to each other, "what has come about! We the elder sisters have been given in marriage to men we did not know and who were of little account. And she, our youngest sister, is possessed of such great riches That she is able to give us these golden things and these gems as if they were mere keepsakes. What a hoard of wealth is in her house! You saw, sisters, the crowns, and glittering gems, and gold trodden under foot! If her husband is noble and handsome enough to match that house, then no woman in the world is as lucky or as happy as that Psyche whom we left upon
the mountain-top!" And, saying this, they became more and more filled with envy, and with the malice that comes from envy unchecked.
Then one said to the other, "This husband of hers may be of divine nature, and through his mere fondness for her, he may make her a Goddess. Yes, as a Goddess she ever bore herself! How intolerable it would be if all that was thought about her were realized, and she became as one of the Immortals."
And so, filled with their envy and malice, they returned to that golden house and they said to Psyche, "Thou livest in folly, and knowst nothing of a danger that threatens thee. Thou hast never seen thy husband--that we know. But others have seen him, and they know him for a deadly serpent. Remember the words of the oracle, which declared thee destined for a devouring beast. There are those who have seen that beast at nightfall, coming back from his feeding and entering this house. And now thou art to be a mother! The beast only waits for the babe to be born so that he may devour both the babe and thee. Nothing can be done for thee, perhaps, because thou mayst delight in this rich and secret place, and even in a loathsome love. But at least we, thy sisters, have done our part in bidding thee beware!" So they spoke, and Psyche was carried away by their words, and lost the memory of her husband's commands and her own promises. She cried out in anguish, "It may be that those who say these things tell the truth! For in very truth I have never seen the face of my husband, nor know I at all what form and likeness he has. He frightens me from the sight of him, telling me that some great evil should befall if I looked upon his face. O ye who were reared with me, help, if you can, your sister, in the great peril that faces her now!"
Her sisters, filled with malice, answered, "The way to safety we have well considered, and we will show it to thee. Take a sharp knife and hide it in that part of the couch where thou art wont to lie. Place a lighted lamp behind a curtain. And when thou hearest him breathe in sleep, slip from the couch, and, holding the lamp, look upon him. Have in thy hand the knife. Then it is for thee to put forth all thy strength and strike his serpent's head off. Then thou wilt be delivered from the doom which the vain talk about thy beauty brought upon thee, and thou mayst return to thy father's house."
Saying this, her sisters departed hastily. And Psyche, left alone,
was tossed up and down as on the waves of the sea. The apprehension of a great calamity was upon her: she thought she could avert it by making strong her will for the deed that her sisters had counselled her to carry out. Evening came, and in haste she made ready for the terrible deed. Darkness came; he whom she had known for her bride. groom came to her out of the darkness. In a while she, lying rigidly there, knew by his breath that he was asleep.
She arose, she who before was of no strength at all; she drew forth the knife in the darkness and held it in her right hand. She took up the lighted lamp. And then she saw what lay on the couch. Then indeed she became afraid; her limbs failed under her, and she would have buried the knife in her own bosom. For there lay Love himself, with golden locks, and ruddy cheeks, and white throat. There lay Love with his pinions, yet fresh with dew, spotless upon his shoulders. Smooth he was, and touched with a light that was from Venus, his mother. And at the foot of the couch his bow and arrows were laid.
Then Psyche, with indrawn breath, bent over to kiss his lips. And it chanced that a drop of burning oil from that lamp which she held fell upon his shoulder. At the touch of that burning drop, the God started up. He saw her bending over him; he saw the whole of her faithlessness; putting her hands away he lifted himself from the couch and fled away.
And Psyche, as he rose upon the wing, laid hold on him with her hands, striving to stay his flight. But she could not stay it; he went from her and she sank down upon the ground. As she lay there the dawn came, and she saw through the casement her divine lover where he rested upon a cypress-tree that grew near. She could not cry out to him. He spoke to her in great emotion. "Foolish one," he said, "Venus, my mother, would have devoted thee to a love that was all baseness. Unmindful of her command I would not have that doom befall thee. Mine own flesh I pierced with mine arrow, and I took thee for my love. I brought thee here, I made thee my wife, and all only that I might seem a monster beside thee, and that thou shouldst seek to wound the head wherein lay the eyes that were so full of love for thee. I thought I could put thee on thy guard against those who were ready to make snares for thee. Now all is over. I would but punish thee by my flight hence!"
Prostrate upon the earth Psyche watched, as far as sight might reach, the flight of her spouse. When the breadth of space had parted him wholly from her, she ran without. Far she wandered from that golden house where she had dwelt with Love. She came to where a river ran. In her despair she cast herself into it. But as it happened, Pan, the rustic God, was on the river-bank, playing upon a reed. Hard by, his flock of goats browsed at will. The shaggy God took Psyche out of the stream. "I am but a herdsman," he said to her, "a herdsman and rustic. But I am wise by reason of my length of days and my long experience of the world. I guess by thy sorrowful eyes and thy continual sighing that thy trouble comes from love. Then, pretty maiden, listen to me, and seek not death again in the stream or elsewhere. Put aside thy woe, and make thy prayers to Cupid. He is a God who is won by service; give him, therefore, thy service."
Psyche was not able to answer anything. She left the God with his goats and went on her way. And now she was resolved to go through the world in search of Cupid, her spouse. And he, even then, was in his mother's house: he lay there in pain from the wound that the burning drop from Psyche's lamp had given him. Heart-sick was he, too. The white bird that floats over the waves and is his mother's, seeing him come back, went across the sea, and, approaching Venus as she bathed, made known to her that her son lay afflicted with some grievous hurt. Thereupon she issued from the sea, and, returning to her golden house, found Cupid there, wounded and afflicted in his mind. Soon she found out the cause of his suffering and became filled with anger. "Well done!" she cried. "To trample on thy mother's precepts and to spare her enemy the cross that she had designed for her-the cross of an unworthy love! Nay, to have united yourself with her, giving me a daughter-in-law who hates me! But I will make her and thee repent of the love that has been between you, and the savour of your marriage bitter!" And saying this, Venus hastened in anger from her house.
Psyche was wandering hither and thither, seeking her husband, her whole heart set upon soothing his anger by the endearments of a wife, or, if he would not accept her as a wife, by the services
of a handmaiden. One day, seeing a temple on the top of a mountain, she went towards it, hoping to find there some traces of her lord. Within the temple there were ears of wheat in heaps or twisted into chaplets; there were ears of barley also; there were sickles and all the instruments of harvest. And Psyche, saying to herself, "I may not neglect the shrines, nor the holy service of any God or Goddess, but must strive to win by my works the favour of them all." And so saying she put the sickles and the instruments of harvest, the chaplets and the heaps of grain, into their proper places.
And Ceres, the Goddess of the harvest, found her bending over the tasks she had set herself. She knew her for Psyche, the wife of Cupid. "Ah, Psyche," said the Goddess, "Venus, in her anger, is tracking thy footsteps through the world; she is seeking thee to make thee pay the greatest penalty that can be exacted from thee. And here I find thee taking care of the things that are in my care!" Then Psyche fell at the feet of Ceres, and sweeping the floor with her hair, and washing the feet of the Goddess with her tears, she besought her to have mercy on her. "Suffer me to hide myself for a few days amongst the heaps of grain, till my strength, outworn in my long travail, be recovered by a little rest," she cried. But Ceres answered, "Truly thy tears move me, and I fain would help thee. But I dare not incur the ill-will of my kinswoman. Depart from this as quickly as may be." Then Psyche, filled with a new hopelessness, went away from that temple. Soon, as she went through the half-lighted woods in the valley below, she came to where there was another temple. She saw rich offerings and garments of price hung upon the door-posts and to the branches of the trees, and on them, in letters of gold, were wrought the name of the Goddess to whom they were dedicated. So Psyche went within that temple, and with knees bent and hands laid about the altar, she prayed, "O Iuno, sister and spouse of Iuppiter, thou art called the Auspicious! Be auspicious to my desperate for. tune! Willingly dost thou help those in child-birth! Deliver me, therefore--O deliver me from the peril that is upon me!" And as Psyche prayed thus, Iuno, in all the majesty of the spouse of Iuppiter, appeared before her. And the Goddess, being present, answered, "Would that I might incline to thy prayer; but against the will of Venus whom I have ever loved as a daughter, I may not grant what thou dost
ask of me!" Then Psyche went forth from that temple, and filled with more and more dismay, she said to herself, "Whither now shall I take my way? In what solitude can I hide myself from the all-seeing eye of Venus? It is best that I should go before her, and yield myself up to her as to a mistress, and take from her any punishment that even she can inflict upon me." And saying this, Psyche went towards where Venus had her house. And as she went on she said to herself, "Who knows but I may find him whom my soul seeketh after in the abode of his mother?"
When she came near to the doors of the house of Venus, one of the servants ran out to her, crying, "Hast thou learned at last, wicked maid, that thou hast a mistress?" And seizing Psyche by the hair of her head she dragged her into the presence of the Goddess. And when Venus saw her she laughed, saying, "Thou hast deigned at last to make thy salutations to thy mother-in-law. Now will I see to it that thou makest thyself a dutiful and obedient daughter-in-law."
Saying this she took barley and millet and every kind of grain and seed, and mixed them all together, making a great heap of them. Then she said to Psyche, "Methinks that so plain a maid can only win a lover by the tokens of her industry. Get to work, therefore, and show what thou canst do. Sort this heap of grain, separating the one kind from the other, grain by grain, and see to it that thy task is finished before the evening." Then Venus went from her, and Psyche, appalled by her bidding, was silent and could not put a hand upon the heap. Listlessly she sat beside it and the hours passed. But a little ant came before her; he understood the difficulty of her task and he had pity upon her. He ran hither and thither and summoned the army of the ants. "Have pity," he said to them, "upon the wife of Love, and hasten to help her in her task." Then the host of the insect people gathered together; they sorted the whole heap of grain, separating one kind from the other. And having done this they all departed suddenly.
At nightfall Venus returned; she saw that Psyche's task was finished and she cried out in anger. "The work is not thine; he in whose eyes thou hast found favour surely instructed thee as to how to have it done." She went from Psyche then. But early in the morning she called to her and said, "In the grove yonder, across the torrent, there
are sheep whose fleeces shine with gold. Fetch me straightway shreds of that precious stuff, having gotten it in whatever way thou mayst."
Then Psyche went forth. She stood beside the torrent thinking that she would seek for rest in the depth of it. But from the river-bed the green reed, lowly mother of music, whispered to her and said, "O psyche! Do not pollute these waters by self-destruction! I will tell thee of a way to get the gold shreds of the fleece of yonder fierce flock. Lie down under yonder plane-tree and rest yourself until the coming of evening and the quiet of the river's sound has soothed the flock. Then go amongst the trees that they have been under and gather the shreds of the fleeces from the trees--the leaves hold the golden shreds."
Psyche, instructed by the simple reed, did all that she was told to do. In the quiet of the evening she went into the grove, and she put into her bosom the soft golden stuff that was held by the leaves. Then she returned to where Venus was. The Goddess smiled bitterly upon her, and she said, "Well do I know whence came the instruction that thou hast profited by; but I am not finished with thee yet. Seest thou the utmost peak of yonder mountain? The dark stream which flows down from it waters the Stygian fields, and swells the flood of Cocytus. Bring me now, in this little cruse, a draught from its innermost source." And saying this, Venus put into Psyche's hands a vessel of wrought crystal.
Psyche went up the mountain, but she sought only for a place in which she could bring her life to an end. She came to where there was a rock steep and slippery. From that rock a river poured forth and fell down into an unseen gulf below. And from the rocks on every side serpents came with long necks and unblinking eyes. The very waters found a voice; they said in stifled voices, "What dost thou here?" "Look around thee!" "Destruction is upon thee!" All sense left her, and she stood like one changed into rock.
But the bird of Iuppiter took flight to her. He spread his wings over her and said, "Simple one! Didst thou think that thou couldst steal one drop of that relentless stream, the river that is terrible even to the Gods! But give me the vessel." And the eagle took the cruse, and filled it at the source, and returned to her quickly from amongst the raised heads of the serpents.
Then Psyche, receiving the cruse as the gift of life itself, ran back quickly and brought it to Venus. But the angry Goddess was not yet satisfied. "One task more remains for you to do," she said to Psyche. "Take now this tiny casket, and give it to Proserpine. Tell her that Venus would have of her beauty as much as might suffice for one day's use. Tell her this and take back in the casket what the Queen of Hades will give thee. And be not slow in returning."
Then Psyche perceived that she was now being thrust upon death, and that she would have to go, of her own motion, down to Hades and the Shades. Straightway she climbed to the top of a high tower, thinking to herself, "I will cast myself down hence, and so descend more quickly to the Kingdom of the Dead." But the tower spoke to her and said, "Wretched maiden! If the breath quit thy body, then wilt thou indeed go down to Hades, but by no means return to the upper air again. Listen to me. Not far from this place there is a mountain, and in that mountain there is a hole that is a vent for Hades. Through it is a rough way; following it one comes in a straight course to the castle of Orcus. But thou must not go empty-handed. Take in each hand a morsel of barley-bread, soaked in hydromel, and in thy mouth have two pieces of money. When thou art well forward on the way thou wilt overtake a lame ass laden with wood, and a lame driver; he will beg thee to hand to him certain cords to fasten the burden which is falling from the ass: heed him not; pass by him in silence. Thou wilt come to the River of the Dead. Charon, in that leaky bark he hath, will put thee over upon the farther side. Thou shalt deliver to him, for his ferry-charge, one of these two pieces of money. But thou must deliver it in such a way that his hand shall take it from between thy lips. As thou art crossing the stream an old man, rising on the water, will put up his mouldering hands, and pray thee to draw him into the ferry-boat. But beware that thou yield not to unlawful pity.
"When thou art across the stream and upon the level ground, certain grey-haired women, spinning, will cry to thee to lend thy hand to their work. But again beware! Take no part in that spinning! If thou dost thou wilt cast away one of the cakes thou bearest in thine hands. But remember that the loss of either of these cakes will be to thee the loss of the light of day. For a watchdog lies before the
threshold of the lonely house of Proserpine. Close his mouth with one of thy cakes, so he will let thee pass. Then thou shalt enter into the presence of Proserpine herself. Do thou deliver thy message, and taking what the Queen of the Dead shall give thee, return back again, offering to the watchdog the other cake, and to the ferryman the other piece of money that thou hast in thy mouth. After this manner mayst thou return again to the light of day. And I charge thee not to look into, nor open, the casket thou bearest with the treasure of the beauty of the divine features hidden therein."
So the stories of the tower spoke. Psyche gave heed to all that they said. She entered the lonely house of Proserpine. At the feet of the Goddess of the Dead she sat down humbly; she would not rest upon the couch that was there nor take any of the food that was offered her. She delivered her message and she waited. Then Proserpine filled the casket secretly and shut the lid, and handed it to Psyche. She went from the house; she remembered the sop she had to give the watchdog and the fee she had to give the ferryman. She came back into the light of day. Now even as she hasted into the presence of Venus she said to herself, "I have in my hands the divine loveliness. Should I touch myself with a particle of it I should have a beauty indeed that would please him whom I still seek, him whom I still hope to be beside." Saying this, she raised the lid of the casket. Behold! what was within was sleep only, the sleep that was like the sleep of the dead! That sleep overcame Psyche, and she lay upon the ground and moved not.
But now Cupid, being healed of the wound from the burning oil, and longing for Psyche, his beloved, flew from the chamber in his mother's house. He found Psyche lying in slumber. He shook that slumber from her, and awakened her with the point of his arrow. Then he rose upon the air, and he went vehemently upon his way until he came into the highest court of Heaven. There sat Iuppiter, the Father of Gods and men. When Cupid went to him, Iuppiter took his hand in his, and kissed his face and said to him, "At no time, my son, hast thou regarded me with due honour. With those busy arrows of thine thou hast often upset the harmony that it is mine to bring about. But because thou hast grown up between these hands of mine, will accomplish thy desire." He bade Mercury call the Gods together.
[paragraph continues] And the Gods being assembled, Iuppiter said to them, "Ye Gods, it seems good to me that this boy should be confined in the bonds of marriage. And he has chosen and embraced a mortal maiden. Let him have the fruit of his love, and possess her for ever."
Thereupon the Father of the Gods bade Mercury produce Psyche amongst them. She was brought into the highest court of Heaven. The Father of the Gods held out to her his ambrosial cup. "Drink of it," he said, "and live for ever. Cupid shall never depart from thee." Then the Gods sat down to the marriage-feast. On the first couch was the bridegroom with his Psyche at his bosom. Bacchus served wine to the rest of the company, but his own serving-boy served it to Iuppiter. The Seasons crimsoned all things with their roses. Apollo sang to his lyre. Pan prattled on his reeds. Venus danced very sweetly to the soft music. And thus, with all due rites, did Psyche, horn a mortal, become the immortal wife of Love. From Cupid and Psyche was born a daughter whom men call Voluptas.

Homer and his works


 The Iliad of Homer, Samuel Butler translator [1898]


Odyssey Homer in the original Greek.

 The Homeric Hymns, translated by Hugh G. Evelyn-White [1914]

By Padraic Colum, Illustrations by Willy Pogany [1918]
A retelling of the story of Odysseus with gorgeous line-art illustrations.
Thanks to Eliza Fegley at sacredspiral.com.

 The Authoress of the Odyssey, by Samuel Butler, [1922]
Men are from the Iliad, Women are from the Odyssey...

 Homeric Fragments, translated by Hugh G. Evelyn-White [1914]. A few scattered notes about other lost works of Homer.

For over three centuries scholars have debated whether an actual person named Homer existed; some have speculated that the name Homer is actually a collective name for a group of bards (the Homeridae) who redacted (edited) a existing cycle of oral epics about 800 B.C.E. Others believe, based on textual evidence, that one person did compose or redact the two major Homeric compositions. In any case, stating an opinion about this question would be a good way to start a bar fight at a conference of classical scholars....

Certainly, there are few details about Homer's life. According to classical sources, Homer lived around 1200 B.C.E.; today dates of the 8th or 7th Century B.C.E. are quoted. Homer is traditionally described as being blind--based on one Archaic Greek fragment--but the visual quality of his work makes this hard to believe; perhaps he became blind later in life.

The Homeric cycle was composed around the same time as the Indian Ramayana, which it resembles thematically. The entire Homeric cycle, of which the Iliad and Odyssey are the only complete surviving works, included dozens of books composed by Homer and others. Some fragments of this cycle are included below.

The Illiad is based on events which probably occurred around 1000 B.C.E. The Mycenean Greeks of this era were contemporaries with a Bronze age city in Asia Minor on the Aegean coast of what today is Turkey. Both these cultures employed megalithic architecture. Heinrich Schliemann, a German archeologist in the early 20th Century, excavated both Mycenae in the Peloponessus region of Greece, and another site in western Turkey which he identified as the actual city of Troy. 'Troy' was destroyed (sometimes by fire) and rebuilt--not once, but multiple times--and resembles closely the description of Troy in the Iliad. Whether the events in the Iliad are literally true in some sense is still unknown. The Odyssey, on the other hand, is pure fiction, and one must strain to correlate its plot with any actual geography or history; it has been called the first science fiction novel.

In any case, these stories remain the most ancient European literature that we have intact; because of their lively pacing and vivid characters they still have strong appeal for modern readers.

Homerica

The following are fragments written by other authors in antiquity on the subject of the Homeric epic and Homer; some of these were spuriously attributed to Homer. These are remnants of a huge epic cycle which encompassed the whole mythological and legendary history of the Greeks, of which the battle for Troy is the centerpiece. The cycle was never completely canonized, and as late as classical Roman times Virgils' Aeneid added yet another epic poem to the collection. It seems that sequels and prequels were just as popular in Ancient Greece as in modern Hollywood...

These are from Hesiod, the Homeric Hymns and Homerica by Hugh G. Evelyn-White, [1914] (Loeb Classics #57). The other portions of this book are presented above on this page, and in the Hesiod section; this etext was scanned as the Online Medieval and Classical Library Release #8 by Douglas B. Killings, and is also available from the Gutenburg Project.


 The Cypria (Fragments). Fragments of a prequel to the Iliad by Hegesias or Stasinus, attributed to Homer. 

 Aethiopis (Fragments). Fragments of another epic with Homeric characters. 

 The Little Iliad (Fragments) An abridged Iliad attributed to Lesches of Mitylene. 

 The Sack of Ilium (fragments) by Arctinus of Miletus. 

 The Returns and The Telegony (Fragments) The Returns, by Agias of Troezen was set between the Iliad and Odyssey, it described the homecoming of the other Achaean heros from Troy; The Telegony, by Eugammon of Cyrene, of which we have only a synopsis by Proclus, is a sequel to the Odyssey. 

These are a couple of humorous pieces on Homeric themes. 

 The Battle of Frogs and Mice. A short parody of the Iliad. 
 The Contest of Homer and Hesiod. A bardic battle royale between Homer and Hesiod. 

OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST


(The Contest of Homer and Hesiod)

translated by Hugh G. Evelyn-White

[1914]

Everyone boasts that the most divine of poets, Homer and Hesiod, are said to be his particular countrymen. Hesiod, indeed, has put a name to his native place and so prevented any rivalry, for he said that his father `settled near Helicon in a wretched hamlet, Ascra, which is miserable in winter, sultry in summer, and good at no season.' But, as for Homer, you might almost say that every city with its inhabitants claims him as her son. Foremost are the men of Smyrna who say that he was the Son of Meles, the river of their town, by a nymph Cretheis, and that he was at first called Melesigenes. He was named Homer later, when he became blind, this being their usual epithet for such people. The Chians, on the other hand, bring forward evidence to show that he was their countrymen, saying that there actually remain some of his descendants among them who are called Homeridae. The Colophonians even show the place where they declare that he began to compose when a schoolmaster, and say that his first work was the "Margites".
As to his parents also, there is on all hands great disagreement.
Hellanicus and Cleanthes say his father was Maeon, but Eugaeon says Meles; Callicles is for Mnesagoras, Democritus of Troezen for Daemon, a merchant-trader. Some, again, say he was the son of Thamyras, but the Egyptians say of Menemachus, a priest- scribe, and there are even those who father him on Telemachus, the son of Odysseus. As for his mother, she is variously called Metis, Cretheis, Themista, and Eugnetho. Others say she was an Ithacan woman sold as a slave by the Phoenicians; other, Calliope the Muse; others again Polycasta, the daughter of Nestor.
Homer himself was called Meles or, according to different accounts, Melesigenes or Altes. Some authorities say he was called Homer, because his father was given as a hostage to the Persians by the men of Cyprus; others, because of his blindness; for amongst the Aeolians the blind are so called. We will set down, however, what we have heard to have been said by the Pythia concerning Homer in the time of the most sacred Emperor Hadrian. When the monarch inquired from what city Homer came, and whose son he was, the priestess delivered a response in hexameters after this fashion:
`Do you ask me of the obscure race and country of the heavenly siren? Ithaca is his country, Telemachus his father, and Epicasta, Nestor's daughter, the mother that bare him, a man by far the wisest of mortal kind.' This we must most implicitly believe, the inquirer and the answerer being who they are -- especially since the poet has so greatly glorified his grandfather in his works.
Now some say that he was earlier than Hesiod, others that he was younger and akin to him. They give his descent thus: Apollo and Aethusa, daughter of Poseidon, had a son Linus, to whom was born Pierus. From Pierus and the nymph Methone sprang Oeager; and from Oeager and Calliope Orpheus; from Orpheus, Dres; and from him, Eucles. The descent is continued through Iadmonides, Philoterpes, Euphemus, Epiphrades and Melanopus who had sons Dius and Apelles. Dius by Pycimede, the daughter of Apollo had two sons Hesiod and Perses; while Apelles begot Maeon who was the father of Homer by a daughter of the River Meles.
According to one account they flourished at the same time and even had a contest of skill at Chalcis in Euboea. For, they say, after Homer had composed the "Margites", he went about from city to city as a minstrel, and coming to Delphi, inquired who he was and of what country? The Pythia answered:
`The Isle of Ios is your mother's country and it shall receive you dead; but beware of the riddle of the young children.' (1)
Hearing this, it is said, he hesitated to go to Ios, and remained in the region where he was. Now about the same time Ganyctor was celebrating the funeral rites of his father Amphidamas, king of Euboea, and invited to the gathering not only all those who were famous for bodily strength and fleetness of foot, but also those who excelled in wit, promising them great rewards. And so, as the story goes, the two went to Chalcis and met by chance. The leading Chalcidians were judges together with Paneides, the brother of the dead king; and it is said that after a wonderful contest between the two poets, Hesiod won in the following manner: he came forward into the midst and put Homer one question after another, which Homer answered. Hesiod, then, began:
`Homer, son of Meles, inspired with wisdom from heaven, come, tell me first what is best for mortal man?'
HOMER: `For men on earth 'tis best never to be born at all; or being born, to pass through the gates of Hades with all speed.'
Hesiod then asked again:
`Come, tell me now this also, godlike Homer: what think you in your heart is most delightsome to men?'
Homer answered:
`When mirth reigns throughout the town, and feasters about the house, sitting in order, listen to a minstrel; when the tables beside them are laden with bread and meat, and a wine-bearer draws sweet drink from the mixing-bowl and fills the cups: this I think in my heart to be most delightsome.'
It is said that when Homer had recited these verses, they were so admired by the Greeks as to be called golden by them, and that even now at public sacrifices all the guests solemnly recite them before feasts and libations. Hesiod, however, was annoyed by Homer's felicity and hurried on to pose him with hard questions. He therefore began with the following lines:
`Come, Muse; sing not to me of things that are, or that shall be, or that were of old; but think of another song.'
Then Homer, wishing to escape from the impasse by an apt answer, replied: --
`Never shall horses with clattering hoofs break chariots, striving for victory about the tomb of Zeus.'
Here again Homer had fairly met Hesiod, and so the latter turned to sentences of doubtful meaning (2): he recited many lines and required Homer to complete the sense of each appropriately. The first of the following verses is Hesiod's and the next Homer's: but sometimes Hesiod puts his question in two lines.
HESIOD: `Then they dined on the flesh of oxen and their horses' necks --'
HOMER: `They unyoked dripping with sweat, when they had had enough of war.'
HESIOD: `And the Phrygians, who of all men are handiest at ships --'
HOMER: `To filch their dinner from pirates on the beach.'
HESIOD: `To shoot forth arrows against the tribes of cursed giants with his hands --'
HOMER: `Heracles unslung his curved bow from his shoulders.'
HESIOD: `This man is the son of a brave father and a weakling --'
HOMER: `Mother; for war is too stern for any woman.'
HESIOD: `But for you, your father and lady mother lay in love --'
HOMER: `When they begot you by the aid of golden Aphrodite.'
HESIOD: `But when she had been made subject in love, Artemis, who delights in arrows --'
HOMER: `Slew Callisto with a shot of her silver bow.'
HESIOD: `So they feasted all day long, taking nothing --'
HOMER: `From their own houses; for Agamemnon, king of men, supplied them.'
HESIOD: `When they had feasted, they gathered among the glowing ashes the bones of the dead Zeus --'
HOMER: `Born Sarpedon, that bold and godlike man.'
HESIOD: `Now we have lingered thus about the plain of Simois, forth from the ships let us go our way, upon our shoulders --'
HOMER: `Having our hilted swords and long-helved spears.'
HESIOD: `Then the young heroes with their hands from the sea --'
HOMER: `Gladly and swiftly hauled out their fleet ship.'
HESIOD: `Then they came to Colchis and king Aeetes --'
HOMER: `They avoided; for they knew he was inhospitable and lawless.'
HESIOD: `Now when they had poured libations and deeply drunk, the surging sea --'
HOMER: `They were minded to traverse on well-built ships.'
HESIOD: `The Son of Atreus prayed greatly for them that they all might perish --'
HOMER: `At no time in the sea: and he opened his mouth said:'
HESIOD: `Eat, my guests, and drink, and may no one of you return home to his dear country --'
HOMER: `Distressed; but may you all reach home again unscathed.'
When Homer had met him fairly on every point Hesiod said:
`Only tell me this thing that I ask: How many Achaeans went to Ilium with the sons of Atreus?'
Homer answered in a mathematical problem, thus:
`There were fifty hearths, and at each hearth were fifty spits, and on each spit were fifty carcases, and there were thrice three hundred Achaeans to each joint.'
This is found to be an incredible number; for as there were fifty hearths, the number of spits is two thousand five hundred; and of carcasses, one hundred and twenty thousand...
Homer, then, having the advantage on every point, Hesiod was jealous and began again:
`Homer, son of Meles, if indeed the Muses, daughters of great Zeus the most high, honour you as it is said, tell me a standard that is both best and worst for mortal-men; for I long to know it.' Homer replied: `Hesiod, son of Dius, I am willing to tell you what you command, and very readily will I answer you. For each man to be a standard will I answer you. For each man to be a standard to himself is most excellent for the good, but for the bad it is the worst of all things. And now ask me whatever else your heart desires.'
HESIOD: `How would men best dwell in cities, and with what observances?'
HOMER: `By scorning to get unclean gain and if the good were honoured, but justice fell upon the unjust.'
HESIOD: `What is the best thing of all for a man to ask of the gods in prayer?'
HOMER: `That he may be always at peace with himself continually.'
HESIOD: `Can you tell me in briefest space what is best of all?'
HOMER: `A sound mind in a manly body, as I believe.'
HESIOD: `Of what effect are righteousness and courage?'
HOMER: `To advance the common good by private pains.'
HESIOD: `What is the mark of wisdom among men?'
HOMER: `To read aright the present, and to march with the occasion.'
HESIOD: `In what kind of matter is it right to trust in men?'
HOMER: `Where danger itself follows the action close.'
HESIOD: `What do men mean by happiness?'
HOMER: `Death after a life of least pain and greatest pleasure.'
After these verses had been spoken, all the Hellenes called for Homer to be crowned. But King Paneides bade each of them recite the finest passage from his own poems. Hesiod, therefore, began as follows:
`When the Pleiads, the daughters of Atlas, begin to rise begin the harvest, and begin ploughing ere they set. For forty nights and days they are hidden, but appear again as the year wears round, when first the sickle is sharpened. This is the law of the plains and for those who dwell near the sea or live in the rich-soiled valleys, far from the wave-tossed deep: strip to sow, and strip to plough, and strip to reap when all things are in season.' (3)
Then Homer:
`The ranks stood firm about the two Aiantes, such that not even Ares would have scorned them had he met them, nor yet Athena who saves armies. For there the chosen best awaited the charge of the Trojans and noble Hector, making a fence of spears and serried shields. Shield closed with shield, and helm with helm, and each man with his fellow, and the peaks of their head-pieces with crests of horse-hair touched as they bent their heads: so close they stood together. The murderous battle bristled with the long, flesh-rending spears they held, and the flash of bronze from polished helms and new-burnished breast-plates and gleaming shields blinded the eyes. Very hard of heart would he have been, who could then have seen that strife with joy and felt no pang.' (4)
Here, again, the Hellenes applauded Homer admiringly, so far did the verses exceed the ordinary level; and demanded that he should be adjudged the winner. But the king gave the crown to Hesiod, declaring that it was right that he who called upon men to follow peace and husbandry should have the prize rather than one who dwelt on war and slaughter. In this way, then, we are told, Hesiod gained the victory and received a brazen tripod which he dedicated to the Muses with this inscription:
`Hesiod dedicated this tripod to the Muses of Helicon after he had conquered divine Homer at Chalcis in a contest of song.'
After the gathering was dispersed, Hesiod crossed to the mainland and went to Delphi to consult the oracle and to dedicate the first fruits of his victory to the god. They say that as he was approaching the temple, the prophetess became inspired and said:
`Blessed is this man who serves my house, -- Hesiod, who is honoured by the deathless Muses: surely his renown shall be as wide as the light of dawn is spread. But beware of the pleasant grove of Nemean Zeus; for there death's end is destined to befall you.'
When Hesiod heard this oracle, he kept away from the Peloponnesus, supposing that the god meant the Nemea there; and coming to Oenoe in Locris, he stayed with Amphiphanes and Ganyetor the sons of Phegeus, thus unconsciously fulfilling the oracle; for all that region was called the sacred place of Nemean Zeus. He continued to stay a somewhat long time at Oenoe, until the young men, suspecting Hesiod of seducing their sister, killed him and cast his body into the sea which separates Achaea and Locris. On the third day, however, his body was brought to land by dolphins while some local feast of Ariadne was being held. Thereupon, all the people hurried to the shore, and recognized the body, lamented over it and buried it, and then began to look for the assassins. But these, fearing the anger of their countrymen, launched a fishing boat, and put out to sea for Crete: they had finished half their voyage when Zeus sank them with a thunderbolt, as Alcidamas states in his "Museum". Eratosthenes, however, says in his "Hesiod" that Ctimenus and Antiphus, sons of Ganyetor, killed him for the reason already stated, and were sacrificed by Eurycles the seer to the gods of hospitality. He adds that the girl, sister of the above-named, hanged herself after she had been seduced, and that she was seduced by some stranger, Demodes by name, who was travelling with Hesiod, and who was also killed by the brothers. At a later time the men of Orchomenus removed his body as they were directed by an oracle, and buried him in their own country where they placed this inscription on his tomb:
`Ascra with its many cornfields was his native land; but in death the land of the horse-driving Minyans holds the bones of Hesiod, whose renown is greatest among men of all who are judged by the test of wit.'
So much for Hesiod. But Homer, after losing the victory, went from place to place reciting his poems, and first of all the "Thebais" in seven thousand verses which begins: `Goddess, sing of parched Argos whence kings...', and then the "Epigoni" in seven thousand verses beginning: `And now, Muses, let us begin to sing of men of later days'; for some say that these poems also are by Homer. Now Xanthus and Gorgus, son of Midas the king, heard his epics and invited him to compose a epitaph for the tomb of their father on which was a bronze figure of a maiden bewailing the death of Midas. He wrote the following lines: --
`I am a maiden of bronze and sit upon the tomb of Midas. While water flows, and tall trees put forth leaves, and rivers swell, and the sea breaks on the shore; while the sun rises and shines and the bright moon also, ever remaining on this mournful tomb I tell the passer-by that Midas here lies buried.'
For these verses they gave him a silver bowl which he dedicated to Apollo at Delphi with this inscription: `Lord Phoebus, I, Homer, have given you a noble gift for the wisdom I have of you: do you ever grant me renown.'
After this he composed the "Odyssey" in twelve thousand verses, having previously written the "Iliad" in fifteen thousand five hundred verses (5). From Delphi, as we are told, he went to Athens and was entertained by Medon, king of the Athenians. And being one day in the council hall when it was cold and a fire was burning there, he drew off the following lines:
`Children are a man's crown, and towers of a city, horses are the ornament of a plain, and ships of the sea; and good it is to see a people seated in assembly. But with a blazing fire a house looks worthier upon a wintry day when the Son of Cronos sends down snow.'
From Athens he went on to Corinth, where he sang snatches of his poems and was received with distinction. Next he went to Argos and there recited these verses from the "Iliad":
`The sons of the Achaeans who held Argos and walled Tiryns, and Hermione and Asine which lie along a deep bay, and Troezen, and Eiones, and vine-clad Epidaurus, and the island of Aegina, and Mases, -- these followed strong-voiced Diomedes, son of Tydeus, who had the spirit of his father the son of Oeneus, and Sthenelus, dear son of famous Capaneus. And with these two there went a third leader, Eurypylus, a godlike man, son of the lord Mecisteus, sprung of Talaus; but strong-voiced Diomedes was their chief leader. These men had eighty dark ships wherein were ranged men skilled in war, Argives with linen jerkins, very goads of war.' (6)
This praise of their race by the most famous of all poets so exceedingly delighted the leading Argives, that they rewarded him with costly gifts and set up a brazen statue to him, decreeing that sacrifice should be offered to Homer daily, monthly, and yearly; and that another sacrifice should be sent to Chios every five years. This is the inscription they cut upon his statue:
`This is divine Homer who by his sweet-voiced art honoured all proud Hellas, but especially the Argives who threw down the god- built walls of Troy to avenge rich-haired Helen. For this cause the people of a great city set his statue here and serve him with the honours of the deathless gods.'
After he had stayed for some time in Argos, he crossed over to Delos, to the great assembly, and there, standing on the altar of horns, he recited the "Hymn to Apollo" (7) which begins: `I will remember and not forget Apollo the far-shooter.' When the hymn was ended, the Ionians made him a citizen of each one of their states, and the Delians wrote the poem on a whitened tablet and dedicated it in the temple of Artemis. The poet sailed to Ios, after the assembly was broken up, to join Creophylus, and stayed there some time, being now an old man. And, it is said, as he was sitting by the sea he asked some boys who were returning from fishing:
`Sirs, hunters of deep-sea prey, have we caught anything?'
To this replied:
`All that we caught, we left behind, and carry away all that we did not catch.'
Homer did not understand this reply and asked what they meant. They then explained that they had caught nothing in fishing, but had been catching their lice, and those of the lice which they caught, they left behind; but carried away in their clothes those which they did not catch. Hereupon Homer remembered the oracle and, perceiving that the end of his life had come composed his own epitaph. And while he was retiring from that place, he slipped in a clayey place and fell upon his side, and died, it is said, the third day after. He was buried in Ios, and this is his epitaph:
`Here the earth covers the sacred head of divine Homer, the glorifier of hero-men.'

ENDNOTES:

(1) sc. the riddle of the fisher-boys which comes at the end of this work.
(2) The verses of Hesiod are called doubtful in meaning because they are, if taken alone, either incomplete or absurd.
(3) "Works and Days", ll. 383-392.
(4) "Iliad" xiii, ll. 126-133, 339-344.
(5) The accepted text of the "Iliad" contains 15,693 verses; that of the "Odyssey", 12,110.
(6) "Iliad" ii, ll. 559-568 (with two additional verses).
(7) "Homeric Hymns", iii.

Hesiod


Hesiod lived in the 8th century BCE, probably about the same time or shortly after Homer. He refers to himself as a farmer in Boeotia, a region of central Greece, but other than that we know little. His poetry codified the chronology and genealogy of the Greek myths. Works and Days and the Theogony are the only two complete works we have of Hesiod, other than the first few lines of a poem called the Shield of Heracles.

In Works and Days Hesiod divided time into five ages:--the Golden age, ruled by Cronos, when people lived extremely long lives 'without sorrow of heart'; the Silver age, ruled by Zeus; the Bronze age, an epoch of war; the Heroic age, the time of the Trojan war; and lastly the Iron age, the corrupt present. This is similar to Hindu and Buddhist concepts of the Kali Yuga. The idea of a Golden Age has likewise had a profound impact on western thought. Works and Days also discusses pagan ethics, extols hard work, and lists lucky and unlucky days of the month for various activities.


The Theogony presents the descent of the gods, and, along with the works of Homer, is one of the key source documents for Greek mythology; it is the Genesis of Greek mythology. It gives the clearest presentation of the Greek pagan creation myth, starting with the creatrix goddesses Chaos and Earth, from whom descended all the gods and men; it mentions hundreds of individual gods, goddesses, demi-gods, elementals and heroes.

Hesiodes work :

Works and Days, Hugh G. Evelyn-White, tr. [1914]

 The Theogony, Hugh G. Evelyn-White, tr. [1914]

The Theogony in Greek

Πέμπτη 8 Δεκεμβρίου 2011

Extracts from the Book of living and dying


These are some extracts from a special book , The book of Living and Dying

The perception of the nature of the mind is automatically set free into the absolute nature, like burst bonds into the heaven.
The consideration, the viewing of the true state of things as they are the true nature of the mind is also the true nature of things.
The consideration is the comprehension of the bare awareness which includes everything : the perception through the senses and the ostensible (deceptive) being , the samsara and nirvana .

Void – Absolut
Phenomena or perception
Mind mirror of 5 wisdoms
1.The opening of the mirror and its vastness is the wisdom of the space which embraces everything
2.The ability to project in every detail , is the "lensal wisdom"
3.The fundamental lack of bias towards any impression is the educative wisdom
4.The ability to distinguish without perplexing the various and different phenomena is the wisdom of distinction
5.Its ability to have each and everything already fulfilled , finished and automatically present is the wisdom that fulfills everything

Semantic mind
The state of being consists of three parts: body-speech-mind
Internal metamorphosis through deep consideration pondering over:
The uniqueness of the human being
The presence of transience and death
The unmistakable of cause and consequence of our actions
The unprincipled cycle of futility and pain which is samsara
Path
Dealing wit ourselves
Dealing with others
Dealing with the hardships of life
Grace and wisdom
When a past though is present and a future one hasn't appeared yet ,in this gap , at that point in the middle , lays the awareness of he present moment. A novel looking , virgin , bare , luminous awareness which is not altered by the slightest idea
However in the mind does not remain in that state forever , because another though suddenly appears
But if you don't recognize this thought for what it really is , the moment it emerges it will be modified into another simple ordinary thought like before
That is called "chain of deception" .
If you manage to recognize the true nature of the thought once it has emerged , leave it alone and not follow it , then every other emerging thought will automatically be dissolved in the infinite vastness of the cleanliness of rigpa and set free
Whoever feels wrath or desire and reacts with attachment or repulsion, becomes diverted and is bound tighter to the chain of deception . The great secret is to see through them , what they really are
Through the diversions and the activity of the world the real experience is not going to be born in your mind.
Gradual deliverance
1.Deiverence and emergence happen simultaneously like the recognition of a friend in the crowd
2.Deliverance happens simultaneously with the emergence of the though or motion
3. At the final phase of dominance , liberation is like the thief entering an empty room.
Anything that may not appear does neither do any harm nor any good to the real human
When you leave something to its own state then its shape does not change , its colors does not fade away and its glow(shining is never lost.
Anything that appears remains untouched by any kind of attachments .everything u perceive , appears like the bare wisdom of rigpa , which is the subdivision of light and emptiness
When u employ consideration , even thought the deceitful perceptions of samsara may appear in your mind , u will be like heaven . When the rainbow makes its appearance , it does not become infatuated by it , and neither when dark clouds appear does it become disappointed
There is a deep sense of satisfaction
You smile inside as you see the mask of samsara and nirvana. Consideration keeps you constantly happy , with a bearly visible inner smile shedding its dim light at all times
Having deleted the great illusion , the darkness of the heart , the radiant light of the unhallowed sun dawns constantly
Respect,
CRX,athens.Gr
Helicon Sound System Records

Typhoeus

TYPHOEUS (or Typhon) was a monstrous immortal storm-giant who was defeated and imprisoned by Zeus in the pit of Tartaros. He was the source of devastating storm winds which issued forth from that dark nether realm.

Later poets described him as a volcanic-daimon, trapped beneath the body of Mount Aitna in Sicily. In this guise he was closely identified with the Gigante Enkelados.
Typhoeus was so huge that his head was said to brush the stars. He appeared man-shaped down to the thighs, with two coiled vipers in place of legs. Attached to his hands in place of fingers were a hundred serpent heads, fifty per hand. He was winged, with dirty matted hair and beard, pointed ears, and eyes flashing fire. According to some he had two hundred hands each with fifty serpents for fingers and a hundred heads, one in human form with the rest being heads of bulls, boars, serpents, lions and leopards. As a volcano-daimon, Typhoeus hurled red-hot rocks at the sky and storms of fire boiled from his mouth.
ENCYCLOPEDIA
TYPHON or TYPHOEUS (Tuphaôn, Tuphôeus, Tuphôs), a monster of the primitive world, is described sometimes as a destructive hurricane, and sometimes as a fire-breathing giant. According to Homer (Il. ii. 782; comp. Strab. xiii. p. 929) he was concealed in the country of the Arimi in the earth, which was lashed by Zeus with flashes of lightning. In Hesiod Typhaon and Typhoeus are two distinct beings. Typhaon there is a son of Typhoeus (Theog. 869), and a fearful hurricane, who by Echidna became the father of the dog Orthus, Cerberus, the Lernaean hydra, Chimaera, and the Sphynx. (Theog. 306; comp. Apollod. ii. 3. § 1, iii. 5. § 8.) Notwithstanding the confusion of the two beings in later writers, the original meaning of Typhaon was preserved in ordinary life. (Aristoph. Ran. 845; Plin. H. N. ii. 48.) Typhoeus, on the other hand, is described as the youngest son of Tartarus and Gaea, or of Hera alone, because she was indignant at Zeus having given birth to Athena. Typhoeus is described as a monster with a hundred heads, fearful eyes, and terrible voices (Pind. Pyth. i. 31, viii. 21, Ol. iv. 12); he wanted to acquire the sovereignty of gods and men, but was subdued, after a fearful struggle, by Zeus, with a thunderbolt. (Hes. Theog. 821, &c.) He begot the winds, whence he is also called the father of the Harpies (Val. Flacc. iv. 428), but the beneficent winds Notus, Boreas, Argestes, and Zephyrus, were not his sons. (Hes. Theog. 869, &c.) Aeschylus and Pindar describe him as living in a Cilician cave. (Pind. Pyth. viii. 21; comp. the different ideas in Apollon. Rhod. ii. 1210, &c., and Herod. iii. 5.) He is further said to have at one time been engaged in a struggle with all the immortals, and to have been killed by Zeus with a flash of lightning; he was buried in Tartarus under Mount Aetna, the workshop of Hephaestus. (Ov. Her. xv. 11, Fast. iv. 491; Aeschyl. Prom. 351, &c.; Pind. Pyth. i. 29, &c.) The later poets frequently connect Typhoeus with Egypt, and the gods, it is said, when unable to hold out against him, fled to Egypt, where, from fear, they metamorphosed themselves into animals, with the exception of Zeus and Athena. (Anton. Lib. 28 ; Hygin. Poet. Astr. ii. 28; Ov. Met. v. 321, &c. ; comp. Apollod. i. 6. § 3; Ov. Fast. ii. 461; Horat. Carm. iii. 4. 53.)
Source: Dictionary of Greek and Roman Biography and Mythology...>
THE BIRTH OF TYPHOEUS
Hesiod, Theogony 820 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) :
"Now after Zeus had driven the Titanes out of heaven, gigantic Gaia (Earth), in love with Tartaros (the Pit), by means of golden Aphrodite, bore the youngest of her children, Typhoeus."
Homeric Hymn 3 to Pythian Apollo 300 ff (trans. Evelyn-White) (Greek epic C7th - 4th B.C.) :
"She [Ekhidna the drakaina of Delphoi] it was who once received from gold-throned Hera and brought up fell, cruel Typhaon to be a plague to men. Once on a time Hera bare him because she was angry with father Zeus, when Kronides bare all-glorious Athene in his head. Thereupon queenly Hera was angry and spoke among the assembled gods : `. . . Yes, now I will contrive that a son be born me to be foremost among the undying gods--and that without casting shame on the holy bond of wedlock between you and me. And I will not come to your bed, but will consort with the blessed gods far off from you.'
When she had so spoken, she went apart from the gods, being very angry. Then straightway large-eyed queenly Hera prayed, striking the ground flatwise with her hand, and speaking thus : `Hear now, I pray, Gaia (Earth) and wide Ouranos (Sky) above, and you Titanes gods who dwell beneath the earth about great Tartaros (Storm-Pit), and from whom are sprung both gods and men! Harken you now to me, one and all, and grant that I may bear a child apart from Zeus, no wit lesser than him in strength--nay, let him be as much stronger than Zeus as all-seeing Zeus than Kronos.'
Thus she cried and lashed the earth with her strong hand. Then life-giving Gaia (Earth) was moved: and when Hera saw it she was glad in heart, for she thought her prayer would be fulfilled. And thereafter she never came to the bed of wise Zeus for a full year . . . But when the months and days were fulfilled and the seasons duly came on as the earth moved round, she bare one neither like the gods nor mortal men, fell, cruel Typhaon, to be a plague to men. Straightway large-eyed queenly Hera took him and bringing one evil thing to another such, gave him to the Drakaina; and she received him. And this Typhaon used to work great mischief among the famous tribes of men."
Pindar, Pythian Ode 1. 16 ff (trans. Conway) (Greek lyric C5th B.C.) :
"Typhon the hundred-headed, who long since was bred in the far-famed Kilikion cave."
Stesichorus, Fragment 239 (from Etymologicum Genuinum) (trans. Campbell, Vol. Greek Lyric III) (C7th to 6th B.C.) :
"Typhoeus : Hesiod makes him son of Gaia, Stesichorus son of Hera, who bore him without a father in order to spite Zeus."
Aeschylus, Prometheus Bound 353 ff (trans. Weir Smyth) (Greek tragedy C5th B.C.) :
"The earth-born (gêgenês) . . . Typhon."
Pseudo-Apollodorus, Bibliotheca 1. 39 (trans. Aldrich) (Greek mythographer C2nd A.D.) :
"The defeat of the Gigantes [or Titanes] by the gods angered Ge (Earth) all the more, so she had intercourse with Tartaros and bore Typhon in Kilikia. He was a mixture of man and beast, the largest and strongest of all Ge's children."
Pseudo-Hyginus, Fabulae 152 (trans. Grant) (Roman mythographer C2nd A.D.) :
"Tartarus begat by Tartara, Typhon, a creature of immense size and fearful shape."
Ovid, Metamorphoses 5. 319 ff (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :
"Typhoeus, issuing from earth's lowest depths . . . Typhoeus Terrigena (Earthborn)."
Virgil, Georgics 1. 276 ff (trans. Fairclough) (Roman bucolic C1st B.C.) :
"Luna [Selene the Moon] herself has ordained various days in various grades as lucky for work. Shun the fifth . . . then in monstrous labour Terra [Gaia the Earth] bore Coeus, and Iapetus and fierce Typhoeus, and the brethren [Gigantes] who were banded to break down Heaven."


PHYSICAL DESCRIPTIONS OF TYPHOEUS
Hesiod, Theogony 820 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) :
"Typhoeus; the hands and arms of him are mighty, and have work in them, and the feet of the powerful god were tireless, and up from his shoulders there grew a hundred snake heads, those of a dreaded drakon, and the heads licked with dark tongues, and from the eyes on the inhuman heads fire glittered from under the eyelids: from all his heads fire flared from his eyes' glancing; and inside each one of these horrible heads there were voices that threw out every sort of horrible sound, for sometimes it was speech such as the gods could understand, but at other times, the sound of a bellowing bull, proud-eyed and furious beyond holding, or again like a lion shameless in cruelty, or again it was like the barking of dogs, a wonder to listen to, or again he would whistle so the tall mountains re-echoed to it."
Pindar, Pythian Ode 1. 16 (trans. Conway) (Greek lyric C5th B.C.) :
"Typhon the hundred-headed."
Greek Lyric V Anonymous Fragments 931M (Oxyrhynchus papyrus) (trans. Campbell) :
"The coiling of Typhon."
Aeschylus, Prometheus Bound 353 ff (trans. Weir Smyth) (Greek tragedy C5th B.C.) :
"That destructive monster of a hundred heads (hekatonkaranos), impetuous (thouros) Typhon. He withstood all the gods, hissing out terror with horrid jaws, while from his eyes lightened a hideous glare."
Pseudo-Apollodorus, Bibliotheca 1. 39 (trans. Aldrich) (Greek mythographer C2nd A.D.) :
"Typhon was a mixture of man and beast, the largest and strongest of all Ge's children. Down to the thighs he was human in form, so large that he extended beyond all the mountains while his head often touched even the stars. One hand reached to the west, the other to the east, and attached to these were one hundred heads of serpents. Also from the thighs down he had great coils of vipers, which extended to the top of his head and hissed mightily. All of his body was winged, and the hair that flowed in the wind from his head and cheeks was matted and dirty. In his eyes flashed fire. Such were the appearance and the size of Typhon as he hurled red-hot rocks at the sky itself, and set out for it with mixed hisses and shouts, as a great storm of fire boiled forth from his mouth."
Pausanias, Description of Greece 3. 18. 10 (trans. Jones) (Greek travelogue C2nd A.D.) :
"[Amongst the figures depicted on the throne of Apollon at Amyklai near Sparta :] On the left stand Ekhidna and Typhos [serpent-tailed], on the right Tritones [fish-tailed]."
Antoninus Liberalis, Metamorphoses 28 (trans. Celoria) (Greek mythographer C2nd A.D.) :
"Typhon was the son of Ge (Earth), a deity monstrous because of his strength, and of outlandish appearance. There grew out of him numerous heads and hands and wings, while from his thighs came huge coils of snakes. He emitted all kinds of roars and nothing could resist his might."
Pseudo-Hyginus, Fabulae 152 (trans. Grant) (Roman mythographer C2nd A.D.) :
"Typhon, a creature of immense size and fearful shape, who had a hundred Draco (dragon) heads springing from his shoulders."
Nonnus, Dionysiaca 1. 145 ff (trans. Rouse) (Greek epic C5th A.D.) :
"Typhoeus . . . yelled as his warcry the cries of all wild beasts together: the snakes that grew from him waved over his leopard's heads, licked the grim lions' manes, girdled with their curly tails spiral-wise round the bulls' horns, mingled the shooting poison of their long thin tongues with the foam-spittle of the boars . . . With trailing feet Typhoeus mounted close to the clouds: spreading abroad the far-scattered host of his arms, he shadowed the bright radiance of the unclouded sky by darting forth his tangled army of snakes . . . Typhoeus bowed his flashing eyebrows and shook his locks: every hair belched viper-poison and drenched the hills ... flinging the rocks about he leapt upon Olympos. While he dragged his crooked track with snaky foot, he spat out showers of poison from his throat; the mountain torrents were swollen, as the monster showered fountains from the viperish bristles of his high head; as he marched, the solid earth did sink, and the steady ground of Kilikia shook to its foundations under those drakon-feet . . . many-armed Typhoeus roared for the fray with all the tongues of all his throats, challenging mighty Zeus. That sonorous voice reached [the distant streams of Okeanos] . . . as the monster spoke, that which answered the army of his voices, was not one concordant echo, but a babel of screaming sounds : when the monster arrayed him with all his manifold shapes, out rang the yowling of wolves, the roaring of lions, the grunting of boars, the lowing of cattle, the hissing of serpents, the bold yap of leopards, the jaws of rearing bears, the fury of gods. Then with his midmost man-shaped head the Gigante yelled out threats against Zeus."


TYPHOEUS FATHER OF MONSTERS
Hesiod, Theogony 306 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) :
"Men say that Typhaon the terrible, outrageous and lawless, was joined in love to her [Ekhidna], the maid with glancing eyes. So she conceived and brought forth fierce offspring; first she bare Orthos the hound of Geryones, and then again she bare a second, a monster not to be overcome and that may not be described, Kerberos who eats raw flesh, the brazen-voiced hound of Haides, fifty-headed, relentless and strong. And again she bore a third, the evil-minded Hydra of Lerna, whom the goddess, white-armed Hera nourished, being angry beyond measure with the mighty Herakles . . . She was the mother of Khimaira who breathed raging fire, a creature fearful, great, swift-footed and strong, who had three heads, one of a grim-eyed lion; in her hinderpart, a dragon; and in her middle, a goat, breathing forth a fearful blast of blazing fire. Her did Pegasos and noble Bellerophontes slay."
Homeric Hymn 3 to Pythian Apollo 365 ff (trans. Evelyn-White) (Greek epic C7th - 4th B.C.) :
"[Apollon gloats over the vanquished Ekhidna-Python :] `Against cruel death neither Typhoeus shall avail you nor ill-famed Khimaira.'"
Lasus, Fragment 706A (from Natale Conti, Mythology) (trans. Campbell, Vol. Greek Lyric III) (C6th B.C.) :
"The Sphinx was daughter of Ekhidna and Typhon, according to Lasus of Hermione."
Pseudo-Apollodorus, Bibliotheca 2. 31 (trans. Aldrich) (Greek mythographer C2nd A.D.) :
"It [the Khimaira] was allegedly reared by Amisodaros, as Homer also states, and according to Hesiod its parents were Typhon and Ekhidna."
Pseudo-Apollodorus, Bibliotheca 2. 113 :
"An immortal serpent guarded them [the golden apples], the child of Typhon and Ekhidna, with one hundred heads which spoke with voices of various types."
Pseudo-Apollodorus, Bibliotheca 2. 120 :
"When he [Herakles] reached the mainland on the other side he killed with an arrow the Eagle on the Kaukasos, the product of Ekhidna and Typhon that had been eating the liver of Prometheus."
Pseudo-Apollodorus, Bibliotheca 3. 52 :
"While he [Kreon] was king, quite a scourge held Thebes in suppression, for Hera sent upon them the Sphinx, whose parents were Ekhidna and Typhon."
Pseudo-Apollodorus, Bibliotheca E1. 1 :
"Theseus slew the sow at Krommyon called Phaia after the old woman who kept it. Some say its parents were Ekhidna and Typhon."
Apollonius Rhodius, Argonautica 2. 38 ff (trans. Rieu) (Greek epic C3rd B.C.) :
"Amykos [a king of Mysia] made one think of some monstrous off-spring of the ogre Typhoeus."
Apollonius Rhodius, Argonautica 2. 1206 ff :
"[The Kholkian drakon] a deathless and unsleeping beast, offspring of Gaia herself. She brought him forth on the slopes of Kaukasos by the rock of Typhaon. It was there, they say, that Typhaon, when he had offered violence to Zeus and been struck by his thunder-bolt, dropped warm blood from his head."
Quintus Smyrnaeus, Fall of Troy 6. 260 ff (trans. Way) (Greek epic C4th A.D.) :
"Kerberos, whom Ekhidna (the Loathly Worm) had borne to Typhon in a craggy cavern's gloom close on the borders of Eternal Night."
Quintus Smyrnaeus, Fall of Troy 12. 444 ff :
"A cave there was, beneath a rugged cliff [near Troy] exceeding high, unscalable, wherein dwelt fearful monsters [the two Drakones of Troy] of the deadly brood of Typhon."
Pseudo-Hyginus, Preface (trans. Grant) (Roman mythographer C2nd A.D.) :
"From Typhon and Echidna [were born] : Gorgon, Cerberus, draco which guarded the golden fleece at Colchis, Scylla who was woman above but dog-forms below whom Hercules killed, Chimaera, Sphinx who was in Boeotia, Hydra serpent which had nine heads which Hercules killed, and draco Hesperidum."
Pseudo-Hyginus, Fabulae 151 :
"From Typhon the giant and Echidna were born Gorgon, the three-headed dog Cerberus, the Draco which guarded the apples of the Hesperides across oceanus, the Hydra which Hercules killed by the spring of Lerna, the Draco which guarded the ram's fleece at Colchis, Scylla who was woman above but dog below, with six dog-forms sprung from her body, the Sphinx which was in Boeotia, the Chimaera in Lycia which ahd the fore part of a lion, the hind part of a snake, while the she-goat itself formed the middle."
Pseudo-Hyginus, Astronomica 2. 15 :
"He [Zeus] sent an Eagle to him to eat out his liver which was constantly renewed at night. Some have said that this eagle was born from Typhon and Echidna, other from Terra (Earth) and Tartarus."
Valerius Flaccus, Argonautica 4. 514 ff (trans. Mozley) (Roman epic C1st A.D.) :
"While they [the Harpyiai] hovered, wearing and panting with fear of death's approach [at the hands of the pursuing Boreades], and weighed down in low and timorous flight implored with ghastly shriek their father Typho, he rose and brought up the darkness with him, mingling high and low, while from the heart of the gloom a voice was heard: 'It is enough to have chased the goddesses so far; why strive ye father in rage against the ministers of Jove [Zeus], whom, though he wield the thunderbolt and the aegis, he has chosen to work his mighty wrath? Now also hath that same Jove commanded them to depart from the dwelling of Agenor's son [Phineus]; they hearken to his prompting, and withdraw upon his word."
Nonnus, Dionysiaca 18. 274 ff (trans. Rouse) (Greek epic C5th A.D.) :
"[Ares] brought low such another, Ekhidna's son, the gods' enemy, spitting the horrible poison of hideous Ekhidna. He had two shapes together, and in the forest he shook the twisting coils of his mother's spine."
THE BATTLE OF ZEUS & TYPHOEUS
Hesiod, Theogony 820 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) :
"Now after Zeus had driven the Titanes out of heaven, gigantic Gaia (Earth), in love with Tartaros (the Pit), by means of golden Aphrodite, bore the youngest of her children, Typhoeus; the hands and arms of him are mighty, and have work in them, and the feet of the powerful god were tireless, and up from his shoulders there grew a hundred snake heads, those of a dreaded drakon, and the heads licked with dark tongues, and from the eyes on the inhuman heads fire glittered from under the eyelids: from all his heads fire flared from his eyes' glancing; and inside each one of these horrible heads there were voices that threw out every sort of horrible sound, for sometimes it was speech such as the gods could understand, but at other times, the sound of a bellowing bull, proud-eyed and furious beyond holding, or again like a lion shameless in cruelty, or again it was like the barking of dogs, a wonder to listen to, or again he would whistle so the tall mountains re-echoed to it.
And now that day there would have been done a thing past mending, and he, Typhoeus, would have been master of gods and of mortals, had not [Zeus] the father of gods and men been sharp to perceive it and gave a hard, heavy clap of thunder, so that the earth gave grisly reverberation, and the wide heaven above, and the sea, and the streams of Okeanos, and the underground chambers. And great Olympos was shaken under the immortal feet of the master as he moved, and the earth groaned beneath him, and the heat and blaze from both of them was on the dark-faced sea, from the thunder and lightning of Zeus and from the flame of the monster, from his blazing bolts and from the scorch and breath of his stormwinds, and all the ground and the sky and the sea boiled, and towering waves were tossing and beating all up and down the promontories in the wind of these immortals, and a great shaking of the earth came on, and Haides, lord over the perished dead, trembled, and the Titanes under Tartaros, who live beside Kronos, trembled to the dread encounter and the unending clamour.
But now, when Zeus had headed up his own strength, seizing his weapons, thunder, lightning, and the glowering thunderbolt, he made a leap from Olympos, and struck, setting fire to all those wonderful heads set about on the dreaded monster. Then, when Zeus had put him down with his strokes, Typhoeus crashed, crippled, and the gigantic earth groaned beneath him, and the flame from the great lord so thunder-smitten ran out along the darkening and steep forests of the mountains as he was struck, and a great part of the gigantic earth burned in the wonderful wind of his heat, and melted, as tin melts in the heat of the carefully grooved crucible when craftsmen work it, or as iron, though that is the strongest substance, melts under stress of blazing fire in the mountain forests worked by handicraft of Hephaistos inside the divine earth. So earth melted in the flash of the blazing fire; but Zeus in tumult of anger cast Typhoeus into broad Tartaros.
And from Typhoeus comes the force of winds blowing wetly, except Notos and Boreas and clear Zephyros. These are a god-sent kind, and a great blessing to men; but the others blow fitfully upon the seas. Some rush upon the misty sea and work great havoc among men with their evil, raging blasts; for varying with the season they blow, scattering ships and destroying sailors. And men who meet these upon the sea have no help against the mischief. Others again over the boundless, flowering earth spoil the fair fields of men who dwell below, filling them with dust and cruel uproar."
Pindar, Pythian Ode 1. 16 ff (trans. Conway) (Greek lyric C5th B.C.) :
"But violence brings to ruin even the boastful hard-heart soon or late. Kilikion Typhon of the hundred heads could not escape his fate."
Aeschylus, Prometheus Bound 353 ff (trans. Weir Smyth) (Greek tragedy C5th B.C.) :
"Pity moved me [the Titan Prometheus], too, at the sight of the earth-born (gêgenês) dweller of the Kilikian caves curbed by violence, that destructive monster of a hundred heads (hekatonkaranos), impetuous (thouros) Typhon. He withstood all the gods, hissing out terror with horrid jaws, while from his eyes lightened a hideous glare, as though he would storm by force the sovereignty of Zeus. But the unsleeping bolt of Zeus came upon him, the swooping lightning brand with breath of flame, which struck him, frightened, from his loud-mouthed boasts; then, stricken to the very heart, he was burnt to ashes and his strength blasted from him by the lightning bolt. And now, a helpless and a sprawling bulk, he lies hard by the narrows of the sea, pressed down beneath the roots of Aitna; while on the topmost summit Hephaistos sits and hammers the molten ore. There, one day, shall burst forth rivers of fire, with savage jaws devouring the level fields of Sikelia (Sicily), land of fair fruit--such boiling rage shall Typhon, although charred by the blazing lightning of Zeus, send spouting forth with hot jets of appalling, fire-breathing surge."
Aeschylus, Seven Against Thebes 486 ff :
"Hippomedon [one of the leaders of the army of the Seven Against Thebes], tremendous in form and figure. I shuddered in fear as he spun a huge disk--the circle of his shield . . . The symbol-maker who put the design on his shield was no lowly craftsman: the symbol is Typhon, spitting out of his fire-breathing mouth a dark, thick smoke, the darting sister of fire. And the rim of the hollow-bellied shield is fastened all around with snaky braids . . . Hyperbios, Oinops' trusty son, is chosen to match him . . . Hermes has appropriately pitted them against each other. For the man is hostile to the man he faces in battle, and the gods on their shields also meet as enemies. The one has fire-breathing Typhon, while father Zeus stands upright on Hyperbios' shield, his lightening bolt aflame in his hand. And no one yet has seen Zeus conquered. Such then is the favor of the divine powers : we are with the victors, they with the vanquished, if Zeus in fact proves stronger in battle than Typhon. And it is likely that the mortal adversaries will fare as do their gods; and so, in accordance with the symbol, Zeus will be a savior for Hyperbios since he resides on his shield. I am sure that Zeus' antagonist, since he has on his shield the unloved form of an earth-born deity (daimon khthonios), an image hated by both mortals and the long-lived gods, will drop his head in death before the gate."
Pseudo-Apollodorus, Bibliotheca 1. 39 - 44 (trans. Aldrich) (Greek mythographer C2nd A.D.) :
"The defeat of the Gigantes [or Titanes] by the gods angered Ge all the more, so she had intercourse with Tartaros and bore Typhon in Kilikia. He was a mixture of man and beast, the largest and strongest of all Ge's children. Down to the thighs he was human in form, so large that he extended beyond all the mountains while his head often touched even the stars. One hand reached to the west, the other to the east, and attached to these were one hundred heads of serpents. Also from the thighs down he had great coils of vipers, which extended to the top of his head and hissed mightily. All of his body was winged, and the hair that flowed in the wind from his head and cheeks was matted and dirty. In his eyes flashed fire. Such were the appearance and the size of Typhon as he hurled red-hot rocks at the sky itself, and set out for it with mixed hisses and shouts, as a great storm of fire boiled forth from his mouth.
When the gods saw him rushing toward the sky, they headed for Aigyptos to escape him, and as he pursued them they changed themselves into animal shapes. But Zeus from a distance hurled thunderbolts at Typhon, and when he had drawn closer Zeus tried to strike him down with a sickle made of adamant. Typhon took flight, but Zeus stayed on his heels right up to Mount Kasium, which lies in Syria. Seeing that he was badly wounded, Zeus fell on him with his hands. But Typhon entwined the god and held him fast in his coils, and grabbing the sickle he cut out the sinews from Zeus' hands and feet. Then, placing Zeus up on his shoulders, he carried him across the sea to Kilikia, where he deposited him in the Korykion cave. He also hid away the sinews there in the skin of a bear, and posted as guard over them the drakaina Delphyne (a girl who was half animal). But Hermes and Aigipan stole back the sinews and succeeded in replanting them in Zeus without being seen. So Zeus, again possessed of his strength, suddenly appeared from the sky in a chariot drawn by winged horses, and with thunderbolts chased Typhon to the mountain called Nysa. There the Moirai (Fates) deceived the pursued creature, for he ate some of the ephemeral fruit on Nysa [i.e. the intoxicating grape of Dionysos] after they had persuaded him that he would gain strength from it. Again pursued, he made his way to Thrake, where while fighting round Haimos he threw whole mountains at Zeus. But when these were pushed back upon him by the thunderbolt, a great quantity of his blood streamed out on the mountain, which allegedly is why the mountain is called Haimos. Then, as Typhon started to flee again through the Sikelian (Sicilian) Sea, Zeus brought down Sikelia's Mount Aitna on him , a great mountain which they say still erupts fire from the thunderbolts thrown by Zeus."
Apollonius Rhodius, Argonautica 2. 38 ff (trans. Rieu) (Greek epic C3rd B.C.) :
"Amykos [a king of Mysia] made one think of some monstrous off-spring of the ogre Typhoeus."
Apollonius Rhodius, Argonautica 2. 1206 ff :
"On the slopes of Kaukasos by the rock of Typhaon. It was there, they say, that Typhaon, when he had offered violence to Zeus and been struck by his thunder-bolt, dropped warm blood from his head, and so made his way to the mountains and plain of Nysa, where he lies to this day, engulfed in the waters of the Serbonian Lake."
Diodorus Siculus, Library of History 5. 71. 2 (trans. Oldfather) (Greek historian C1st B.C.) :
"He [Zeus] slew the Gigantes (Giants) and their followers, Mylinos in Krete and Typhon in Phrygia."
Quintus Smyrnaeus, Fall of Troy 5. 484 ff (trans. Way) (Greek epic C4th A.D.) :
"In the dust outstretched he lay, like Typhon, when the bolts of Zeus had blasted him."
Oppian, Halieutica 3. 15 (trans. Mair) (Greek poet C3rd A.D.) :
"Pan of Korykos, thy son, who, they say, was the saviour of Zeus--the saviour of Zeus but the slayer of Typhon. For he tricked terrible Typhon with promise of a banquet of fish and beguiled him to issue forth from his spacious pit and come to the shore of the sea, where the swift lightning and the rushing fiery thunderbolts laid him low; and, blazing in the rain of fire, he beat his hundred heads upon the rocks whereon he was carded all about like wool. And even now the yellow banks by the sea are red with the blood of the Typhonian battle."
Pseudo-Hyginus, Fabulae 152 (trans. Grant) (Roman mythographer C2nd A.D.) :
"Tartarus begat by Tartara, Typhon, a creature of immense size and fearful shape, who had a hundred Draco (dragon) heads springing from his shoulders. He challenged Jove [Zeus] to see if Jove would content with him for the rule. Jove struck his breast with a flaming thunderbolt. When it was burning him he put Mount Etna, which is in Sicily, over him. From this it is said to burn still."
Ovid, Metamorphoses 3. 302 ff (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :
"[Zeus] he soared ascending to the ethereal sky, and by his nod called up the trailing clouds and massed a storm, with lightnings in the squalls, and thunder and the bolts that never miss . . . wielding the fire with which he's felled hundred-handed Typhoeus."
Seneca, Medea 771 ff (trans. Miller) (Roman tragedy C1st A.D.) :
"[Amongst various fabulous ingredients used in a spell by the witch Medea :] To thee [Hekate] I offer these wreaths wrought with bloody hands, each entwined with nine serpent coils; to thee, these serpent limbs which rebellious Typhoeus wore, who caused Jove's [Zeus'] throne to tremble."
Valerius Flaccus, Argonautica 3. 130 ff (trans. Mozley) (Roman epic C1st A.D.) :
"Huge as Typhon when he glares from the measureless sky, red with fire and tempest, while Jove [Zeus] on high grips him by the hair."
Valerius Flaccus, Argonautica 4. 235 ff :
"Typhoeus, boasting that already the kingdom of the sky and already the stars were won, felt aggrieved that Bacchus [Dionysos] in the van [of a chariot] and Pallas, foremost of the gods, and a maiden's snakes [Athena's aegis] confronted him."
Valerius Flaccus, Argonautica 6. 168 ff :
"The ground trembles and quakes at the shock, as when Jupiter [Zeus] strikes Phlegra [home of the Gigantes] with his angry brand and hurls back Typhon to the deepest recesses of the earth."
Suidas s.v. Haliplanktos (trans. Suda On Line) (Byzantine Greek lexicon C10th A.D.) :
"Haliplanktos (Sea-roaming) : Thus Pan is called . . . because he hunted Typhon with nets."
TYPHOEUS & THE FLIGHT OF THE GODS TO EGYPT
Antoninus Liberalis, Metamorphoses 28 (trans. Celoria) (Greek mythographer C2nd A.D.) :
"Typhon was the son of Ge (Earth), a deity monstrous because of his strength, and of outlandish appearance. There grew out of him numerous heads and hands and wings, while from his thighs came huge coils of snakes. He emitted all kinds of roars and nothing could resist his might.
He felt an urge to usurp the rule of Zeus and not one of the gods could withstand him as he attacked. In panic they fled to Aigyptos (Egypt), all except Athena and Zeus, who alone were left. Typhon hunted after them, on their track. When they fled they had changed themselves in anticipation into animal forms.
Apollon became a hawk [Horus], Hermes an ibis [Thoth], Ares became a fish, the lepidotus [Lepidotus or Onuris], Artemis a cat [Neith or Bastet], Dionysos took the shape of a goat [Osiris or Arsaphes], Herakles a fawn, Hephaistos an ox [Ptah], and Leto a shrew mouse [Wadjet]. The rest of the gods each took on what transformations they could. When Zeus struck Typhon with a thunderbolt, Typhon, aflame hid himself and quenched the blaze in the sea.
Zeus did not desist but piled the highest mountain, Aitna, on Typon and set Hephaistos on the peak as a guard. Having set up his anvils, he works his red hot blooms on Typhon's neck."
Pseudo-Hyginus,>"When the god in Egypt feared the monster Typhon, Pan bade them transform themselves into wild beasts the more easily to deceive him. Jove [Zeus] later killed him with a thunderbolt. By the will of the gods, since by his warning they had avoided Typhon's violence."
Pseudo-Hyginus, Astronomica 2. 28 :
"Egyptian priests and some poets say that once when many gods had assembled in Egypt, suddenly Typhon, an exceedingly fierce monster and deadly enemy of the gods, came to that place. Terrified by him, they changed their shapes into other forms: Mercurius [Hermes] became an ibis, Apollo [Apollon], the bird that is called Thracian, Diana [Artemis], a cat. For this reason they say the Egyptians do not permit these creatures to be injured, because they are called representations of gods. At this same time, they say, Pan cast himself into the river, making the lower part of his body a fish, and the rest a goat, and thus escaped from Typhon."
Pseudo-Hyginus, Astronomica 2. 30 :
"Pisces. Diognetus Erythraeus says that once Venus [Aphrodite] and her son Cupid [Eros] came in Syria to the river Euphrates. There Typhon, of whom we have already spoken, suddenly appeared. Venus and her son threw themselves into the river and there changed their forms to fishes, and by so doing this escaped danger."
Ovid, Metamorphoses 5. 139 ff (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :
"Typhoeus, issuing from earth's lowest depths, struck terror in those heavenly hearts, and they all turned their backs and fled, until they found refuge in Aegyptus and the seven-mouthed Nilus . . . Typhoeus Terrigena (Earthborn) even there pursued them and the gods concealed themselves in spurious shapes; `And Juppiter [Zeus] became a ram', she said, `lord of the herd, and so today great Ammon Libys' [Zeus-Ammon] shown with curling horns. Delius [Apollon] hid as a raven, Semeleia [Dionysos] as a goat, Phoebe [Artemis] a cat, Saturnia [Hera] a snow-white cow, Venus [Aphrodite] a fish and Cyllenius [Hermes] an ibis.'"
Ovid, Fasti 2. 458 ff (trans.Boyle) (Roman poetry C1st B.C. to C1st A.D.) :
"Once Dione [Aphrodite], in flight from terrible Typhon (when Jupiter [Zeus] armed in heaven's defence), reached the Euphrates with tiny Cupidos [Eros] in tow and sat by the hem of Palestine's stream . . . She pales with fear, and believes a hostile band approaches. As she clutched son to breast, she cries : `To the rescue, Nymphae, and bring help to two divinities.' No delay; she leapt. Twin fish went underneath them."
TARTAREAN PRISON OF TYPHOEUS
I) INSIDE THE STORM PIT OF TARTAROS
Hesiod, Theogony 869 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) :
"Zeus had headed up his own strength, seizing his weapons, thunder, lightning, and the glowering thunderbolt, he made a leap from Olympos, and struck, setting fire to all those wonderful heads set about on the dreaded monster [Typhoeus] . . . [and] Zeus in tumult of anger cast Typhoeus into broad Tartaros. And from Typhoeus comes the force of winds blowing wetly, except Notos and Boreas and clear Zephyros. These are a god-sent kind, and a great blessing to men; but the others blow fitfully upon the seas. Some rush upon the misty sea and work great havoc among men with their evil, raging blasts; for varying with the season they blow, scattering ships and destroying sailors. And men who meet these upon the sea have no help against the mischief. Others again over the boundless, flowering earth spoil the fair fields of men who dwell below, filling them with dust and cruel uproar."
Pindar, Pythian Ode 1. 15 ff (trans. Conway) (Greek lyric C5th B.C.) :
"That enemy of the gods, who lies in fearsome Tartaros, Typhon the hundred-headed, who long since was bred in the far-famed Kilikion cave. Today the cliffs that bar the sea o'er Kumai and Sikilia's (Sicily's) isle, press heavy on his shaggy breast, and that tall pillar rising to the height of heaven, contains him close--Aitna." [N.B. Tartaros is here the under-earth, rather than the cosmic pit.]
Aristophanes, Frogs 475 ff (trans. O'Neill) (Greek comedy C5th to 4th B.C.) :
"[Aiakos threatens the god Dionysos with torment in the Underworld :] `The black hearted Stygian rock and the crag of Akheron dripping with gore can hold you; and the circling hounds of Kokytos and the hundred-headed ekhidna (serpent) [probably Typhoeus] shall tear your entrails; your lungs will be attacked by the Myraina Tartesia (the Tartesian Eel) [probably Ekhidna], your kidneys bleeding with your very entrails the Tithrasian Gorgones Teithrasiai will rip apart.'"
Valerius Flaccus, Argonautica 4. 514 ff (trans. Mozley) (Roman epic C1st A.D.) :
"While they [the Harpyiai, storm-daimones] hovered, wearing and panting with fear of death's approach [at the hands of the pursuing Boreades], and weighed down in low and timorous flight implored with ghastly shriek their father Typho, he rose and brought up the darkness with him, mingling high and low, while from the heart of the gloom a voice was heard."
Valerius Flaccus, Argonautica 6. 168 ff :
"The ground trembles and quakes at the shock, as when Jupiter [Zeus] strikes Phlegra [home of the Gigantes] with his angry brand and hurls back Typhon to the deepest recesses of the earth."
II) BENEATH THE STORM-DRENCHED LAND OF THE ARIMOI
Homer and Hesiod describe Typhoeus and Ekhidna imprisoned beneath the land of the Arimoi (also known as the Arimaspoi, or Kimmeroi), a mythical race who dwelt at the ends of the earth shrouded in mist and darkness (beyond the River Okeanos). The gates of Tartaros, the usual prison of the pair, were probably believed to be found in this territory.
Strabo, however, identifies several locations later identified by the Greeks with Homer's Arimoi.
Homer, Iliad 2. 780 ff (trans. Lattimore) (Greek epic C8th B.C.) :
"The ground echoed under them, Zeus who delights in thunder were angry, as when he batters the earth about Typhoeus, in the land of the Arimoi, where they say Typhoeus lies prostrate." [Cf. Hesiod below.]
Hesiod, Theogony 295 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) :
"She [Ekhidna] has her cave on the underside of a hollow rock, far from the immortal gods, and far from all mortals. There the gods ordained her a fabulous home to live in which she keeps underground among the Arimoi, grisly Ekhidna, a Nymphe who never dies, and all her days she is ageless." [N.B. Ekhidna's home of Arimoi is the same place where Homer says Typhoeus is imprisoned].
The land of the Kimmeroi (Of the Frost-Chilled Air), described by Homer, was probably identical to that of the Arimoi, and the Arimaspoi (which according to Herodotus meant one-eyed in the Scythian tongue, from arimos, one, and spou, eye):--
Homer, Odyssey 11. 10 ff (trans. Shewring) (Greek epic C8th B.C.) :
"The vessel [of Odysseus] came to the bounds of eddying Okeanos, where lie the land and the city of the Kimmeroi, covered with mist and cloud. Never does the resplendent sun look on this people with his beams, neither when he climbs towards the stars of heaven nor when once more he comes earthwards from the sky; dismal night over hands these wretches always. ariving there, we beached the vessel [near the rivers Akheron and Styx]."
Strabo, Geography 13. 4. 6 ff (trans. Jones) (Greek geographer C1st B.C. to C1st A.D.) :
"Some [poets] add the following fourth verse : `At the foot of snowy Tmolos, in the fertile land of Hyde.' But there is no Hyde to be found in the country of the Lydians . . . And they add that the place is woody and subject to strokes of lightning, and that the Arimoi live there, for after Homer's verse, `in the land of the Arimoi where men say is the couch of Typhon,' they insert the words, `in a wooded place, in the fertile land of Hyde.'
But others lay the scene of this myth in Kilikia, and some lay it in Syria, and still others in the Pithekoussai Islands [volcanic islands off the coast of Italia], who say that among the Tyrrhenians 'pithekoi' (apes) are called 'arimoi.' Some call Sardeis Hyde, while others call its acropolis Hyde. But the Skepsian thinks that those writers are most plausible who place the Arimoi in the Katakekaumene (Burnt Up) country in Mysia. But Pindaros associates the Pithekoussai which lie off the Kymaian territory, as also the territory in Sikelia (Sicily), with the territory in Kilikia, for he says that Typhon lies beneath Aitna : `Once he dwelt in a far-famed Kilikian cavern; now, however, his shaggy breast is o'er-pressed by the sea-girt shores above Kymai and by Sikelia (Sicily).' And again, 'round about him lies Aitna with her haughty fetters,' and again, 'but it was father Zeus that once amongst the Arimoi, by necessity, alone of the gods, smote monstrous Typhon of the fifty heads.'
But some understand that the Syrians are Arimoi, who are now called the Arimaians, and that the Kilikians in Troy, forced to migrate, settled again in Syria and cut off for themselves what is now called Kilikia."
Strabo, Geography 12. 7. 19 :
"In fact they make this [the volcanic plains of Lydia] the setting of the mythical story of the Arimoi and of the throes of Typhon, calling it the Katakekaumene (the Burnt Up) country. Also, they do not hesitate to suspect that the parts of the country between the Maiandros River and the Lydians are all of this nature, as well on account of the number of the lakes and rivers as on account of the numerous hollows in the earth. And the lake between Laodikeia and Apameia, although like a sea, emits an eflluvium that is filthy and of subterranean origin."
Strabo, Geography 13. 4. 11 ff :
"The Katakekaumene (Burnt Up) country [of Lydia or Mysia], as it is called, which has a length of five hundred stadia and a breadth of four hundred, whether it should be called Mysia or Meïonia (for both names are used); the whole of it is without trees except the vine that produces the Katakekaumenite wine, which in quality is inferior to none of the notable wines. The surface of the plain is covered with ashes, and the mountainous and rocky country is black, as though from conflagration. Now some conjecture that this resulted from thunderbolts and from fiery subterranean outbursts, and they do not hesitate to lay there the scene of the mythical story of Typhon . . . but it is not reasonable to suppose that all that country was burnt all at once by reason of such disturbances, but rather by reason of an earth-born fire, the sources of which have now been exhausted. Three pits are to be seen there, which are called 'bellows,' and they are forty stadia distant from each other. Above them lie rugged hills, which are reasonably supposed to have been heaped up by the hot masses blown forth from the earth. That such soil should be well adapted to the vine one might assume from the land of Katana, which was heaped with ashes and now produces excellent wine in great plenty."
III) BENEATH THE SERBONIAN MARSH
The Serbonian Lake or Marsh lay on the borders of Egypt and Phoenicia. Typhoeus was here identified with the Egyptian god Set, who was believed to have been vanquished by Osiris in the marsh.
Aeschylus, Suppliant Women 556 ff (trans. Weir Smyth) (Greek tragedy C5th B.C.) :
"The fertile groves sacred to Zeus [Aigyptos or Egypt], that snow-fed pasture assailed by Typho's fury, and the water of the Neilos (Nile) that no disease may touch."
Herodotus, Histories 3. 5 (trans. Godley) (Greek historian C5th B.C.) :
"Now the only apparent way of entry into ..:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" />Egypt is this. The road runs from Phoinikia as far as the borders of the city of Kadytis . . . from Ienysus as far as the Serbonian marsh, beside which the promontory Kasios stretches seawards; from this Serbonian marsh, where Typho is supposed to have been hidden, the country is Egypt. Now between Ienysus and the Kasian mountain and the Serbonian marsh there lies a wide territory for as much as three days' journey, terribly arid."..:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" />
Apollonius Rhodius, Argonautica 2. 1206 ff (trans. Rieu) (Greek epic C3rd B.C.) :
"Typhaon struck by his thunder-bolt, dropped warm blood from his head, and so made his way to the mountains and plain of Nysa, where he lies to this day, engulfed in the waters of the Serbonian Lake."
Strabo, Geography 13. 4. 6 (trans. Jones) (Greek geographer C1st B.C. to C1st A.D.) :
"[Quoting Pindar :] `But it was father Zeus that once amongst the Arimoi, by necessity, alone of the gods, smote monstrous Typhon of the fifty heads.' But some understand that the Syrians are Arimoi, who are now called the Arimaians [and it is here that Typhon is buried]."
TYPHOEUS IMPRISONED BENEATH MOUNT ETNA
Pindar, Olympian Ode 4. 6 ff (trans. Conway) (Greek lyric C5th B.C.) :
"O son of Kronos [Zeus], lord of Aitna, that windswept mount where Typhon the monster hundred-headed is held in thrall."
Pindar, Pythian Ode 1. 15 ff :
"That enemy of the gods, who lies in fearsome Tartaros, Typhon the hundred-headed, who long since was bred in the far-famed Kilikian cave. Today the cliffs that bar the sea o'er Kymai (Cumae) and Sikilia's (Sicily's) isle, press heavy on his shaggy breast, and that tall pillar rising to the height of heaven, contains him close--Aitna (Etna) the white-clad summit, nursing through all the year her frozen snows. From the dark depths below she flings aloft fountains of purest fires, that no foot can approach. In the broad light of day rivers of glowing smoke pour forth a lurid stream, and in the dark a red and rolling flood tumbles down the boulders to the deep sea's plain in riotous clatter. These dread flames that creeping monster sends aloft, a marvel to look on, and a wondrous tale even to hear, from those whose eyes have seen it. Such is the being bound between the peaks of Aitna in her blackened leaves and the flat plain, while all his back is torn and scarred by the rough couch on which he lies outstretched."
Aeschylus, Prometheus Bound 363 ff (trans. Weir Smyth) (Greek tragedy C5th B.C.) :
"He [Typhon] was burnt to ashes and his strength blasted from him by the lightning bolt. And now, a helpless and a sprawling bulk, he lies hard by the narrows of the sea, pressed down beneath the roots of Aitna; while on the topmost summit Hephaistos sits and hammers the molten ore. There, one day, shall burst forth rivers of fire, with savage jaws devouring the level fields of Sikelia (Sicily), land of fair fruit--such boiling rage shall Typhon, although charred by the blazing lightning of Zeus, send spouting forth with hot jets of appalling, fire-breathing surge."
Lycophron, Alexandra 688 ff (trans. Mair) (Greek poet C3rd B.C.) :
"The island [Sikelia] that crushed the back of the Gigantes and the fierce from of Typhon, shall receive him [Odysseus] journeying alone: an island boiling with flame."
Strabo, Geography 5. 4. 9 (trans. Jones) (Greek geographer C1st B.C. to C1st A.D.) :
"The Khalkidians [who settled the island of Pithekoussai, Italia] . . . were driven out of the island by earthquakes, and by eruptions of fire, sea, and hot waters . . . Hence, also the myth, according to which Typhon lies beneath this island, and when he turns his body the flames and the waters, and sometimes even small islands containing boiling water, spout forth, But what Pindaros says is more plausible, since he starts with the actual phenomena; for this whole channel, beginning at the Kaumaian (Cumaean) country and extending as far as Sikelia (Sicily), is full of fire, and has caverns deep down in the earth that form a single whole, connecting not only with one another but also with the mainland; and therefore, not only Aitna clearly ahs such a character as it is reported by all to have, but also the Liparoi Islands, and the districts around about Dikaiarkheia, Neapolis, and Baia, and the island of Pithekoussai. This, I say, is Pindaros' though when he says that Typhon lies beneath this whole region : `Now however, both Sikelia and the sea-fenced cliffs beyond Kume press hard upon his shaggy breast.'"
Antoninus Liberalis, Metamorphoses 28 (trans. Celoria) (Greek mythographer C2nd A.D.) :
"When Zeus struck Typhon with a thunderbolt, Typhon, aflame hid himself and quenched the blaze in the sea. Zeus did not desist but piled the highest mountain, Aitna, on Typon and set Hephaistos on the peak as a guard. Having set up his anvils, he works his red hot blooms on Typhon's neck."
Philostratus, Life of Apollonius of Tyana 5. 14 (trans. Conybeare) (Greek biography C1st to C2nd A.D.) :
"They came to Katana, where is Mount Aitna; and they say that they heard from the inhabitants of the city a story about Typho being bound on the spot and about fire rising from him, and this fire sends up the smoke of Aitna."
Philostratus, Life of Apollonius of Tyana 5. 16 :
"Poetical myths are given by the vulgar of Aitna . . . belonging to the class of dramatic stories which fill the mouths of our poets. For they sway that a certain Typho or Enkelados lies bound under the mountain [of Aitna], and in his death agony breathes out this fire that we see.
Now I admit that Gigantes have existed, and that gigantic bodies are revealed all over earth when tombs are broken open; nevertheless I deny that they ever came into conflict with the gods; at the most they violated their temples and statues, and to suppose that hey scaled the heaven and chased away the gods therefrom,--this it is madness to relate and madness to believe."
Philostratus, Life of Apollonius of Tyana 5. 13 :
"Typho a many-headed monster, was threatening Sikelia (Sicily) with his violence [i.e. threatening a volcanic eruption]."
Pseudo-Hyginus, Fabulae 152 (trans. Grant) (Roman mythographer C2nd A.D.) :
"Jove [Zeus] struck his [Typhon's] breast with a flaming thunderbolt. When it was burning him he put Mount Etna, which is in Sicily, over him. From this it is said to burn still."
Ovid, Metamorphoses 5. 346 ff (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :
"The huge three-angled isle of Trinacris [Sicily] lies piled upon the body of the giant, Typhoeus, whose hopes had dared heaven's palaces and hold him fast beneath its mighty mass. Often he strives and strains to rise again but on his right hand long Pelorus stands, and on his left Pachynum; Lilybaeum crushes his legs, Etna weighs down his head, where, face upturned, his fierce throat vomits forth cinders and flames. Often he strains his strength to heave earth's heavy weight aside, to roll away the mountain range and the teeming towns. Then the land quakes and even Rex Silentum (the king who rules the land of silence) [Hades] shudders lest the ground in gaping seams should open and the day stream down and terrify the trembling Umbrae (Shades)."
Ovid, Metamorphoses 14. 2 ff :
"Etna heaped high upon the Gigante's [Typhon's] throat."
Ovid, Fasti 1. 543 ff (trans.Boyle) (Roman poetry C1st B.C. to C1st A.D.) :
"You would think every blast was Typhoeus' breath, a bolt of lightning hurled from Etna's fire."
Ovid, Fasti 4. 491 ff :
"Soaring Etna lies over huge Typhoeus' mouth, whose gasping fires ignite the very earth."
Seneca, Hercules Furens 80 ff (trans. Miller) (Roman tragedy C1st A.D.) :
"Unbar Sicily's mountain cave, and let the Dorian land, which trembles whenever the giant [Typhon] struggles, set free the buried frame of that dread monster."
Seneca, Medea 407 ff :
"What ferocity of beasts, what Scylla, what Charybdis, sucking up the Ausonian and Sicilian waters, or what Aetna, resting heavily on panting Titan [Typhoeus], shall burn with such threats as I?"
Valerius Flaccus, Argonautica 2. 16 ff (trans. Mozley) (Roman epic C1st A.D.) :
"Typhoeus lies crushed beneath Sicilian soil. Men say that as he fled, blasting forth the sacred fires from his breast, Neptunus [Poseidon] grasped him by the hair, bore him out to see and entangled him in the waters, and as the bloody mass rose again and again, churning the waves with serpent limbs, took him far away to the Sicilian waters and down upon his head placed all Aetna with her cities; savage still he throws up the foundations of the caverned mountain; then heaves Trinacria [Sicily] throughout her length and breadth, as he struggles and shifts the burdening mass with weary breast, to let it fall again with a groan--baffled."
Nonnus, Dionysiaca 2. 600 ff (trans. Rouse) (Greek epic C5th A.D.) :
"For I [Zeus] with one hand have vanquished your hands, two hundred strong. Let three-headland Sikelie (Sicily) receive Typhon whole and entire, let her crush him all about under her steep and lofty hills, with the hair of his hundred heads miserably bedabbled in dust. Nevertheless, if you did have an over-violent mind, if you did assault Olympos itself in your impracticable ambitions, I will build you a cenotaph, presumptuous wretch, and I will engrave on your empty tomb, this last message : `This is the barrow of Typhoeus, son of Gaia, who once lashed the sky with stones, and the fire of heaven burnt him up.'"
Nonnus, Dionysiaca 13. 319 ff :
"Aitna (Mt Etna), where the rock is alight and kettles of fire boil up the hot flare of Typhaon's bed."
Nonnus, Dionysiaca 45. 210 ff :
"He [the gigante Alpos] lifted the waters and deluged Typhaon's rock [Sicily], flooding the hot surface of his brother's bed and cooling his scorched body with a torrent of water."
TYPHOEUS IDENTIFIED WITH THE EGYPTIAN GOD SET
Herodotus, Histories 2. 156. 1 (trans. Godley) (Greek historian C5th B.C.) :
[Leto, Egyptian Buto] taking charge of Apollo [Horus] from Isis, hid him for safety in this island [Khemmis] which is now said to float, when Typhon [Set] came hunting through the world, keen to find the son of Osiris. Apollon [Horus] and Artemis [Bastet] were (they say) children of Dionysus [Osiris] and Isis, and Leto [Buto] was made their nurse and preserver; in Egyptian, Apollon is Horus, Demeter Isis, Artemis Bubastis."
Herodotus, Histories 2. 144. 1 :
"Before men, they said, the rulers of Egypt were gods, but none had been contemporary with the human priests. Of these gods one or another had in succession been supreme; the last of them to rule the country was Osiris' son Horus, whom the Greeks call Apollon; he deposed Typhon [Set], and was the last divine king of Egypt. Osiris is, in the Greek language, Dionysos."
Herodotus, Histories 3. 5. 1 :
"Now the only apparent way of entry into Egypt is this. The road runs from Phoinikia as far as the borders of the city of Kadytis . . . from Ienysus as far as the Serbonian marsh, beside which the promontory Kasios stretches seawards; from this Serbonian marsh, where Typho is supposed to have been hidden, the country is Egypt. Now between Ienysus and the Kasian mountain and the Serbonian marsh there lies a wide territory for as much as three days' journey, terribly arid."
Apollonius Rhodius, Argonautica 2. 1206 ff (trans. Rieu) (Greek epic C3rd B.C.) :
"Typhaon struck by his thunder-bolt, dropped warm blood from his head, and so made his way to the mountains and plain of Nysa [in Phoenicia], where he lies to this day, engulfed in the waters of the Serbonian Marsh [in Egypt]."
Suidas s.v. Osiris (trans. Suda On Line) (Byzantine Greek lexicon C10th A.D.) :
"Osiris : Some say he was Dionysos, others say another; who was dismembered by the daimon Typhon [here identified with Egyptian Set] and became a great sorrow for the Egyptians, and they kept the memory of his dismemberment for all time."
Homer, The Iliad - Greek Epic C8th B.C.
Homer, The Odyssey - Greek Epic C8th B.C.
Hesiod, Theogony - Greek Epic C8th-7th B.C.
The Homeric Hymns - Greek Epic C8th-4th B.C.
Pindar, Odes - Greek Lyric C5th B.C.
Pindar, Fragments - Greek Lyric C5th B.C.
Greek Lyric III Stesichorus, Fragments - Greek Lyric C7th-6th B.C.
Greek Lyric III Lasus, Fragments - Greek Lyric C7th-6th B.C.
Greek Lyric V Anonymous, Fragments - Greek Lyric B.C.
Aeschylus, Prometheus Bound - Greek Tragedy C5th B.C.
Aeschylus, Seven Against Thebes - Greek Tragedy C5th B.C.
Aeschylus, Suppliant Women - Greek Tragedy C5th B.C.
Apollodorus, The Library - Greek Mythography C2nd A.D.
Apollonius Rhodius, The Argonautica - Greek Epic C3rd B.C.
Lycophron, Alexandra - Greek Poetry C3rd B.C.
Diodorus Siculus, The Library of History - Greek History C1st B.C.
Strabo, Geography - Greek Geography C1st B.C. - C1st A.D.
Pausanias, Description of Greece - Greek Travelogue C2nd A.D.
Antoninus Liberalis, Metamorphoses - Greek Mythography C2nd A.D.
Quintus Smyrnaeus, Fall of Troy - Greek Epic C4th A.D.
Philostratus, Life of Apollonius of Tyana - Greek Biography C2nd A.D.
Oppian, Halieutica - Greek Poetry C3rd A.D.
Hyginus, Fabulae - Latin Mythography C2nd A.D.
Hyginus, Astronomica - Latin Mythography C2nd A.D.
Ovid, Metamorphoses - Latin Epic C1st B.C. - C1st A.D.
Ovid, Fasti - Latin Epic C1st B.C. - C1st A.D.
Virgil, Georgics - Latin Bucolic C1st B.C.
Seneca, Hercules Furens - Latin Tragedy C1st A.D.
Seneca, Medea - Latin Tragedy C1st A.D.
Valerius Flaccus, The Argonautica - Latin Epic C1st A.D.
Nonnos, Dionysiaca - Greek Epic C5th A.D.
Suidas - Byzantine Greek Lexicon C10th A.D.