Theogony by Hesiod -

Theogony by Hesiod ?

Theogony by Hesiod is a foundational work in Greek literature and mythology. It’s a long poem that details the origins and genealogies of the Greek gods, from the beginning of the universe to the rise of Zeus and the Olympian pantheon.

Theogony by Hesiod

Key Concepts and Themes:

Cosmogony: The poem begins with Chaos, a primordial void, from which emerge the first deities like Gaia (Earth), Tartarus (the Underworld), and Eros (Desire). This sets the stage for the creation of the cosmos through divine births and unions.Opens in a new window notesfromthedigitalunderground.net Chaos from Theogony
Genealogy of the Gods: Theogony meticulously traces the lineage of the gods, often through complex and dramatic family trees. This includes the Titans, the Cyclopes, and the Olympian gods, highlighting their relationships and power struggles.Opens in a new window www.reddit.com Genealogy of the Greek Gods
The Rise of Zeus: A significant portion of the poem focuses on Zeus’s ascent to power. It recounts the conflict between the Titans and the Olympians, culminating in Zeus’s victory and establishment of order on Mount Olympus.Opens in a new window linkedin.com Zeus fighting the Titans
Myth and Allegory: Theogony is not just a straightforward account of divine history; it also explores deeper themes about the nature of power, justice, and the cosmos. The myths and genealogies often carry symbolic weight, reflecting broader cultural and philosophical ideas.

Influence and Legacy:

Theogony has had a profound impact on Western literature, art, and thought. It has served as a primary source for understanding Greek mythology and has inspired countless works across various disciplines. Its exploration of creation, divine order, and the human condition continues to resonate with readers today.

What is Theogony by Hesiod ?

Theogony by Hesiod is a foundational work of Greek literature and mythology, composed around the 8th-7th century BC. It’s a long poem that serves as a primary source for understanding early Greek cosmology and the origins of their gods.

Theogony by Hesiod

In essence, Theogony is a comprehensive account of:

The creation of the universe (cosmogony): It begins with Chaos, a primordial void, from which the first divine beings emerge, such as Gaia (Earth), Tartarus (the Underworld), and Eros (Desire). This sets the stage for the formation of the cosmos through divine births and unions.
The genealogy of the Greek gods: The poem meticulously traces the lineage of the gods, from the primordial deities to the Titans, the Cyclopes, and finally, the Olympian gods. It details their relationships, alliances, and conflicts, providing a complex family tree of the divine world.
The rise of Zeus: A significant portion of the poem focuses on Zeus’s ascent to power. It narrates the epic struggle between the Titans and the Olympians, culminating in Zeus’s victory and the establishment of his reign on Mount Olympus.

Key themes and concepts explored in Theogony include:

The nature of divine power and authority: The poem explores how power is acquired, maintained, and sometimes lost among the gods. It highlights the importance of strength, cunning, and alliances in the divine realm.
The conflict between order and chaos: Theogony depicts the ongoing struggle between the forces of order and chaos in the universe, with Zeus ultimately establishing a stable order on Mount Olympus.
The relationship between gods and humans: While the poem primarily focuses on the gods, it also touches upon their interactions with humans and their influence on human affairs.

Theogony’s influence and legacy are immense:

It has served as a cornerstone of Western literature, art, and thought, providing a rich source of inspiration for countless works across various disciplines.
It offers valuable insights into the beliefs, values, and worldview of ancient Greeks, shedding light on their understanding of the cosmos, the divine, and the human condition.
Its exploration of fundamental questions about creation, order, and the nature of existence continues to resonate with readers today.

In summary, Theogony by Hesiod is a seminal work that provides a comprehensive and captivating account of the origins of the Greek gods and the creation of the universe, shaping our understanding of Greek mythology and its enduring impact on Western culture.

Who is required Theogony by Hesiod ?

Theogony by Hesiod isn’t “required” reading in the sense of a universal legal mandate, but it holds immense value for various groups and fields of study. Here are some who would particularly benefit from engaging with this foundational work:

1. Students of Classical Studies and Literature:

Essential for understanding Greek mythology: Theogony is a primary source for the myths and genealogies of the Greek gods, providing crucial context for interpreting later works like Homer’s epics and Greek tragedies.
Provides insight into early Greek thought: The poem offers a window into the cosmology, beliefs, and values of ancient Greeks, shedding light on their understanding of the universe, the divine, and the human condition.
Context for Western literature and art: Theogony has profoundly influenced Western culture, and familiarity with it enhances the appreciation of countless works that draw upon Greek mythology.

2. Scholars of Mythology and Religion:

Comparative mythology: Theogony offers valuable material for comparing Greek myths with those of other cultures, exploring common themes and variations in mythological traditions.
History of religion: The poem provides insights into the development of religious beliefs and practices in ancient Greece, tracing the evolution of their pantheon and religious concepts.

3. Those interested in Ancient History and Culture:

Understanding ancient Greek society: Theogony reflects aspects of ancient Greek society, such as their social structures, values, and worldview, offering valuable historical context.
Cultural heritage: For those interested in their own cultural heritage or the roots of Western civilization, Theogony is a key text for understanding the foundations of Western thought and culture.

4. Anyone with a passion for mythology and storytelling:

Rich and imaginative narratives: Theogony is filled with captivating stories of gods, goddesses, and their interactions, offering a rich source of entertainment and inspiration.
Exploration of universal themes: The poem explores timeless themes such as creation, power, justice, and the struggle between order and chaos, which continue to resonate with readers today.

While not strictly “required,” Theogony by Hesiod is a highly valuable and enriching work for anyone interested in classical studies, mythology, ancient history, or simply great storytelling. It offers a unique window into the world of ancient Greece and its enduring legacy.

When is required Theogony by Hesiod ?

While “required” can be a strong word, there are definitely situations and contexts where reading Theogony by Hesiod becomes highly important or expected. Here are some of those instances:

Academic Settings:

Classical Studies Courses: If you’re taking a course on Greek mythology, ancient Greek literature, or classical civilization, Theogony is almost certainly going to be on the syllabus. It’s a foundational text for these fields.
Literature and Humanities Programs: In broader literature or humanities programs that cover ancient literature or the development of Western thought, Theogony is often included to provide context for later works and ideas.
Mythology and Religion Studies: Courses focusing on comparative mythology, the history of religion, or ancient religious practices will likely include Theogony as a key source for understanding Greek religious beliefs.

Specific Topics and Research:

Researching Greek Mythology: If you’re conducting in-depth research on any aspect of Greek mythology, from specific gods and goddesses to recurring themes and motifs, consulting Theogony is essential.
Studying Ancient Greek Culture: For those delving into ancient Greek society, culture, or worldview, Theogony offers valuable insights into their beliefs, values, and understanding of the cosmos.
Tracing the Influence of Greek Mythology: If you’re studying the influence of Greek mythology on later literature, art, or philosophy, familiarity with Theogony is crucial for understanding the original source material.

Personal Enrichment and Deeper Understanding:

Exploring Western Literary Tradition: If you want to gain a deeper understanding of the roots of Western literature and culture, reading Theogony is highly recommended. It provides a foundation for appreciating countless works that draw upon Greek mythology.
Personal Interest in Mythology: If you have a strong personal interest in mythology and want to explore the original sources of Greek myths, Theogony is a must-read.

In essence, while not a universal legal requirement, Theogony by Hesiod becomes “required” when you delve into specific academic fields, research topics, or personal pursuits that necessitate a deep understanding of Greek mythology and its cultural context. It’s a fundamental text for anyone seriously engaging with these areas.

Where is required Theogony by Hesiod ?

You’re right to ask “where” Theogony is required, as the context is crucial. Here are the primary “locations” where reading Hesiod’s Theogony becomes essential:

1. Within Academic Institutions:

University Classrooms: This is the most common place.
- Classics Departments: Courses on Greek mythology, ancient Greek literature, classical civilization, and ancient history will almost always include Theogony.
- Literature and Humanities Programs: Broader humanities courses that cover ancient literature, Western intellectual history, or comparative mythology often include it.
- Religious Studies and Philosophy Departments: Courses exploring ancient religions, cosmology, or the history of ideas may require Theogony.
Libraries and Research Institutions: University libraries and research centers specializing in classical studies or ancient history will have copies of Theogony and scholarly works about it. This makes them “locations” where the text is essential for research.

2. Within Specific Fields of Study:

Classical Philology and Literature: Scholars and researchers in this field rely heavily on Theogony for understanding the development of Greek literature and mythology.
Mythology and Comparative Religion: Researchers studying mythology across cultures or the history of religious beliefs will find Theogony a crucial primary source.
Ancient History and Archaeology: Historians and archaeologists studying ancient Greece use Theogony to gain insights into the beliefs, values, and worldview of the time.

3. Within the Realm of Cultural Heritage:

Museums and Cultural Centers: Museums with collections of Greek artifacts or exhibits on Greek mythology often provide context that draws upon Theogony.
Historical Sites in Greece: Visiting ancient Greek sites can be enhanced by familiarity with Theogony, as it provides background on the myths and beliefs associated with those places.

4. Within the Individual’s Pursuit of Knowledge:

Personal Libraries: Many individuals with a deep interest in mythology, ancient history, or Western literature will have a copy of Theogony in their personal libraries.
Online Resources: Websites, online libraries, and digital archives dedicated to classical studies or mythology make Theogony accessible to anyone with an internet connection.

In summary, “where” Theogony is required extends beyond physical locations to encompass specific fields of study, cultural contexts, and individual pursuits of knowledge. It’s a foundational text that remains relevant in various academic, cultural, and personal spheres.

COURTESY : Joseph T

How is required Theogony by Hesiod ?

You’re right to focus on the “how” of Theogony’s required status. It’s not simply about being assigned the text, but about the specific ways it’s engaged with and utilized. Here’s a more detailed look at how Theogony is “required”:

1. As a Foundation for Understanding Greek Mythology:

Genealogy and Relationships: Theogony meticulously lays out the family tree of the Greek gods, clarifying their relationships and roles. This is crucial for understanding the complex interactions and conflicts within the pantheon.
Cosmogony and Creation: The poem provides a foundational account of the creation of the universe according to Greek mythology, explaining the emergence of the first beings and the establishment of cosmic order.
Mythological Motifs and Themes: Theogony introduces key motifs and themes that recur throughout Greek mythology, such as the struggle between generations, the conflict between order and chaos, and the nature of divine power.

2. As a Lens into Ancient Greek Culture and Thought:

Religious Beliefs and Practices: Theogony offers insights into the religious beliefs and practices of ancient Greeks, revealing their understanding of the divine and their relationship with the gods.
Social and Political Structures: The poem reflects aspects of ancient Greek society, such as their social hierarchies, concepts of authority, and ideas about justice and order.
Worldview and Values: Theogony provides a window into the ancient Greek worldview, revealing their understanding of the cosmos, human nature, and the meaning of existence.

3. As a Tool for Literary and Critical Analysis:

Literary Devices and Style: Studying Theogony involves analyzing Hesiod’s use of literary devices, such as imagery, metaphor, and narrative structure.
Interpretation and Meaning: Engaging with Theogony requires interpreting the meaning of the myths and genealogies, considering their symbolic significance and their relevance to broader themes.
Critical Evaluation: Students may be asked to evaluate different scholarly interpretations of Theogony, considering their strengths and weaknesses and developing their own informed opinions.

4. As a Basis for Comparative Studies:

Comparative Mythology: Theogony can be compared with creation myths and religious texts from other cultures, exploring common themes and variations in how different societies have understood the origins of the universe and the divine.
Influence and Reception: Students may trace the influence of Theogony on later literature, art, and philosophy, examining how later works have drawn upon or reinterpreted Hesiod’s myths and ideas.

In essence, Theogony is “required” not just as a text to be read, but as a complex and multifaceted work that provides a foundation for understanding Greek mythology, culture, and thought. It is used as a tool for literary and critical analysis, as well as a basis for comparative studies, encouraging students to engage with the text in a deep and meaningful way.

Case study is Theogony by Hesiod ?

Yes, in many ways, Theogony by Hesiod can be considered a case study. It provides a rich and detailed example for examining various aspects of ancient Greek culture, mythology, and literature. Here’s how:

1. A Case Study in Early Greek Cosmology:

Origin of the Universe: Theogony offers a specific account of how the ancient Greeks envisioned the creation of the cosmos, from the initial state of Chaos to the emergence of the Earth, Sky, and other fundamental elements. This provides valuable insights into their understanding of the physical world and its origins.
Personification of Natural Forces: The poem depicts natural forces and abstract concepts as divine beings, such as Gaia (Earth), Uranus (Sky), and Nyx (Night). This serves as a case study for how ancient Greeks personified and deified aspects of the natural world.
Influence of Oral Tradition: Theogony likely draws upon earlier oral traditions and myths, providing a case study for how these traditions were synthesized and formalized in written form.

2. A Case Study in the Development of Greek Religion:

Pantheon of Gods: Theogony presents a comprehensive genealogy of the Greek gods, outlining their relationships, roles, and attributes. This serves as a case study for understanding the structure and function of the Greek pantheon.
Myths and Rituals: The myths recounted in Theogony often have connections to ancient Greek religious rituals and practices, providing a case study for exploring the relationship between mythology and religion.
Evolution of Religious Beliefs: By comparing Theogony with later sources, scholars can trace the evolution of Greek religious beliefs and practices over time, using it as a key case study in this development.

3. A Case Study in Literary and Cultural Influence:

Influence on Later Literature: Theogony has profoundly influenced later Greek and Roman literature, providing a case study for examining the transmission and adaptation of mythological themes and motifs.
Cultural Values and Beliefs: The poem reflects important cultural values and beliefs of ancient Greece, such as the importance of lineage, the concept of divine justice, and the struggle between order and chaos. This makes it a case study for understanding ancient Greek culture and worldview.
Reception and Interpretation: Theogony has been interpreted and reinterpreted throughout history, providing a case study for examining how cultural and historical contexts shape the reception of ancient texts.

In conclusion, Theogony by Hesiod serves as a valuable case study for exploring various aspects of ancient Greek culture, mythology, and literature. Its detailed account of the origins of the universe and the gods, its reflection of ancient Greek values and beliefs, and its enduring influence on Western culture make it a rich source of study and analysis.

COURTESY : Zaffron Steam

White paper on Theogony by Hesiod ?

While there isn’t a formal “white paper” in the traditional sense (like those published by corporations or research institutions), we can create a structured overview of Hesiod’s Theogony that resembles the purpose and style of a white paper. This will involve:

Clear and concise language: Avoiding overly academic jargon.
Structured presentation: Using headings and subheadings for clarity.
Focus on key information: Highlighting the most important aspects of the work.

White Paper: Hesiod’s Theogony – An Overview

1. Introduction

Hesiod’s Theogony is a foundational work of Greek literature, dating back to the 8th-7th century BC. It is a long poem that details the origins of the universe (cosmogony) and the genealogy of the Greek gods. This work is crucial for understanding ancient Greek mythology, religion, and worldview.

2. Cosmogony: The Birth of the Universe

Theogony begins with Chaos, a primordial void from which the first beings emerge:

Chaos: The initial state of existence, a formless void.
Gaia (Earth): The solid foundation of the world.
Tartarus: The deep abyss beneath the Earth.
Eros (Desire/Love): A driving force for creation.

From these primordial beings, further deities are born, often through sexual union or parthenogenesis (birth without a partner). This process continues, creating the first generations of gods, including Uranus (Sky), the Mountains, and Pontus (Sea).

3. The Genealogy of the Gods

Theogony meticulously traces the lineage of the gods, creating a complex family tree. Key generations include:

The Primordial Gods: The first beings born from Chaos.
The Titans: The offspring of Gaia and Uranus, representing powerful natural forces.
The Olympians: The children of Cronus and Rhea (Titans), who overthrow the Titans and establish their rule on Mount Olympus.

This genealogy establishes the relationships, hierarchies, and spheres of influence of the various gods.

4. The Rise of Zeus

A significant portion of Theogony focuses on the rise of Zeus to become the king of the gods. This involves:

The Conflict with the Titans: Zeus leads the Olympians in a war against the Titans, ultimately defeating them and imprisoning them in Tartarus.
Establishment of Order: Zeus establishes order and justice on Mount Olympus, solidifying his rule and ensuring the stability of the cosmos.

5. Significance and Influence

Theogony has had a profound impact on Western culture:

Foundation for Greek Mythology: It serves as a primary source for understanding the myths and stories of the Greek gods.
Influence on Literature and Art: It has inspired countless works of literature, art, and philosophy throughout history.
Insights into Ancient Greek Culture: It provides valuable insights into the beliefs, values, and worldview of ancient Greeks.

6. Conclusion

Hesiod’s Theogony remains a crucial text for understanding the foundations of Western culture. Its detailed account of the origins of the universe and the genealogy of the gods continues to fascinate and inspire readers today.

This structured overview provides a concise and informative summary of Theogony, resembling the purpose and style of a white paper by focusing on key information and presenting it in a clear and accessible manner.

Industrial application of Theogony by Hesiod ?

It’s true that Theogony by Hesiod, being an ancient Greek poem about the origins of the gods, doesn’t have direct, literal “industrial applications” in the way we think of modern industry. You won’t find it being used to design bridges or manufacture microchips.

However, we can explore some more nuanced ways in which Theogony can be relevant to modern contexts that might indirectly relate to industry:

1. Inspiration for Creative Industries:

Storytelling and Entertainment: The myths and stories within Theogony continue to inspire writers, filmmakers, game developers, and other creative professionals. These stories provide rich source material for creating new narratives, characters, and worlds, which can have significant economic impact in the entertainment industry.
Design and Branding: The imagery and symbolism associated with the Greek gods and myths can be used in design and branding to evoke certain qualities or associations. For example, a company might use the image of Zeus to convey power and authority.

2. Understanding Organizational Structures and Power Dynamics:

Organizational Theory: Theogony depicts a complex hierarchy of gods with different roles, responsibilities, and power dynamics. This can be used as a metaphorical case study for understanding organizational structures, leadership, and conflict resolution in modern businesses and industries.
Power Dynamics and Conflict: The stories of conflict and succession among the gods can offer insights into the dynamics of power struggles, competition, and change within organizations.

3. Metaphorical Applications in Management and Leadership:

Managing Change and Innovation: Theogony depicts a world in constant flux, with new gods and forces emerging and challenging the established order. This can be used as a metaphor for the challenges of managing change and innovation in today’s rapidly evolving industries.
Building Teams and Alliances: The stories of alliances and conflicts among the gods can offer lessons on the importance of collaboration, teamwork, and strategic partnerships in achieving organizational goals.

4. Ethical Considerations in Business and Industry:

The Nature of Power and Responsibility: Theogony explores the nature of divine power and the responsibilities that come with it. This can be used to reflect on ethical considerations in business and industry, such as the responsible use of power, the importance of accountability, and the impact of decisions on stakeholders.

It’s important to emphasize that these are indirect and metaphorical applications. Theogony is not a practical manual for running a business or designing a product. However, its rich narratives and exploration of fundamental themes can offer valuable insights and inspiration for those working in various industries.

In a way, Theogony’s enduring relevance lies in its ability to provide a lens through which we can examine timeless human experiences and challenges, even in the context of modern industry.

Research and development of Theogony by Hesiod ?

You’re posing an interesting question that requires a bit of a nuanced approach. “Research and development” typically implies a focus on creating new technologies, products, or processes. In the case of an ancient text like Theogony, “R&D” takes on a different meaning. It’s less about inventing something new and more about deepening our understanding and exploring new interpretations.

Here’s how we can frame “research and development” in the context of Hesiod’s Theogony:

1. Textual Research and Analysis:

Philological Studies: This involves detailed examination of the original Greek text, including linguistic analysis, textual criticism (comparing different manuscripts), and interpretation of difficult passages. This “R&D” aims to establish the most accurate and reliable version of the text and to understand its nuances.
Comparative Studies: Comparing Theogony with other ancient texts, both within Greek literature (e.g., Homeric epics, Homeric Hymns) and from other cultures (e.g., Near Eastern creation myths), can reveal common themes, unique features, and potential influences. This contributes to a broader understanding of ancient mythology and cosmology.
Historical Contextualization: Researching the historical and cultural context in which Theogony was composed (Archaic Greece, 8th-7th centuries BC) can shed light on its meaning and significance. This includes studying contemporary social structures, religious beliefs, and artistic traditions.

2. Interpretative Research and Development:

New Interpretations and Perspectives: Scholars constantly develop new interpretations of Theogony, drawing on different theoretical frameworks and methodologies. This “R&D” involves exploring new ways of understanding the poem’s themes, characters, and overall message.
Interdisciplinary Approaches: Combining literary analysis with insights from other disciplines, such as anthropology, sociology, psychology, and philosophy, can lead to richer and more nuanced interpretations of Theogony.
Reception Studies: Investigating how Theogony has been received and interpreted throughout history, from antiquity to the present day, can reveal how cultural and historical contexts shape our understanding of ancient texts.

3. Digital Humanities and New Technologies:

Digital Archives and Databases: Creating digital archives of Theogony and related materials, including different manuscripts, translations, and scholarly works, can make research more accessible and efficient.
Computational Analysis: Using computational methods to analyze the text, such as identifying patterns in language, imagery, and themes, can lead to new insights and discoveries.
Virtual Reality and 3D Modeling: Creating virtual reality experiences or 3D models of ancient Greek settings can enhance our understanding of the cultural context in which Theogony was composed and performed.

In this sense, “research and development” on Theogony is an ongoing process of exploring, interpreting, and contextualizing this important ancient text. It involves using various methodologies and technologies to deepen our understanding of its meaning, significance, and enduring influence.

COURTESY :
Keimelia

References

“Hesiod | Greek poet”. Encyclopedia Britannica. Retrieved 21 March 2024.^Attic Greek: [tʰeoɡoníaː]^θεογονία. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at the Perseus Project^ West 1966, p. 45.^ Sandwell, Barry (1996). Presocratic Philosophy vol.3. New York: Routledge. ISBN 9780415101707. p. 28^ Stoddard, Kathryn B. (2003). “The Programmatic Message of the ‘Kings and Singers’ Passage: Hesiod, Theogony 80-103”. Transactions of the American Philological Association. 133 (1): 1–16. doi:10.1353/apa.2003.0010. JSTOR 20054073. S2CID 161532502.^Herodotus (II.53) cited it simply as an authoritative list of divine names, attributes and functions.^ F. Solmsen, Hesiod and Aeschylus (Ithaca: Cornell Studies in Classical Philology 30) 1949:53 and note 179 with citations; “if an interpolation,” Joseph Eddy Fontenrose observes (Python: a study of Delphic myth and its origins: 71, note 3), “it was made early enough.”^ Lambert, Wilfred G.; Walcot, Peter (1965). “A New Babylonian Theogony and Hesiod”. Kadmos. 4 (1): 64–72. doi:10.1515/kadm.1965.4.1.64. S2CID 162417685.^ Walter Burkert, The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age (Harvard University Press) 192, offers discussion and bibliography of related questions.^ Hard, pp. 65–69; West 1966, pp. 18–19.^Theogony 132–153 (Most, pp. 12, 13).^Theogony 154–155 (Most, pp. 14, 15). Exactly which of these eighteen children Hesiod meant that Uranus hated is not entirely clear, all eighteen, or perhaps just the Cyclopes and the Hundred-Handers. Hard, p. 67; West 1988, p. 7, and Caldwell, p. 37 on lines 154–160, make it all eighteen; while Gantz, p. 10, says “likely all eighteen”; and Most, p. 15 n. 8, says “apparently only the … Cyclopes and Hundred-Handers are meant” and not the twelve Titans. See also West 1966, p. 206 on lines 139–53, p. 213 line 154 γὰρ. Why Uranus hated his children is also not clear. Gantz, p. 10 says: “The reason for [Uranus’] hatred may be [his children’s] horrible appearance, though Hesiod does not quite say this”; while Hard, p. 67 says: “Although Hesiod is vague about the cause of his hatred, it would seem that he took a dislike to them because they were terrible to behold”. However, West 1966, p. 213 on line 155, says that Uranus hated his children because of their “fearsome nature”.^Theogony 156–158 (Most, pp. 14, 15). The hiding place inside Gaia is presumably her womb, see West 1966, p. 214 on line 158; Caldwell, p. 37 on lines 154–160; Gantz, p. 10. This place seems also to be the same place as Tartarus, see West 1966, p. 338 on line 618, and Caldwell, p. 37 on lines 154–160.^Theogony 159–172 (Most, pp. 16, 17).^Theogony 173–182 (Most, pp. 16, 17); according to Gantz, p. 10, Cronus waited in ambush, and reached out to castrate Uranus, from “inside [Gaia’s] body, we will understand, if he too is a prisoner”.^ Hard, p. 67; West 1966, p. 19. As Hard notes, in the Theogony apparently, although the Titans were freed as a result of Uranus’ castration, the Cyclopes and Hundred-Handers remain imprisoned (see below), see also West 1966, p. 214 on line 158.^Theogony 453–467 (Most, pp. 38, 39).^Theogony 468–484 (Most, pp. 40, 41). Mount Aigaion is otherwise unknown, and Lyctus is nowhere else associated with Zeus’ birth, later tradition located the cave on Mount Ida, or sometimes Mount Dikte, see Hard, pp. 74–75; West 1966, pp. 297–298 on line 477, p. 300 on line 484.^Theogony 485–491 (Most, pp. 40, 41).^Theogony 492–500 (Most, pp. 42, 43).^Theogony 501–506 (Most, pp. 42, 43); Hard, pp. 68–69; West 1966, p. 206 on lines 139–153, pp. 303–305 on lines 501–506. According to Apollodorus, 1.1.4–5, after the overthrow of Uranus, the Cyclopes (as well as the Hundred-Handers) were rescued from Tartarus by the Titans, but reimprisoned by Cronus.^Theogony 624–721 (Most, pp. 52, 53). This is the sequence of events understood to be implied in the Theogony by, for example, Hard, p. 68; Caldwell, p. 65 on line 636; and West 1966, p. 19. However according to Gantz, p. 45, “Hesiod’s account does not quite say whether the Hundred-Handers were freed before the conflict or only in the tenth year. … Eventually, if not at the beginning, the Hundred-Handers are fighting”.^Theogony 820–868 (Most, pp. 68, 69).^Theogony 881–885 (Most, pp. 72, 73).^ Jump up to:^a ^bTheogony 886–900 (Most, pp. 74, 75).^Theogony 116–122 (Most, pp. 12, 13). West 1966, p. 192 line 116 Χάος, “best translated Chasm”; Most, p. 13, translates Χάος as “Chasm”, and notes: (n. 7): “Usually translated as ‘Chaos’; but that suggests to us, misleadingly, a jumble of disordered matter, whereas Hesiod’s term indicates instead a gap or opening”. Other translations given in this section follow those given by Caldwell, pp. 5–6.^Theogony 123–125 (Most, pp. 12, 13).^Theogony 126–132 (Most, pp. 12, 13).^Theogony 116–132 (Most, pp. 12, 13); Caldwell, p. 5, table 3; Hard, p. 694; Gantz, p. xxvi.^Theogony 132–138 (Most, pp. 12, 13).^Theogony 139–146 (Most, pp. 14, 15).^Theogony 147–153 (Most, pp. 14, 15).^Theogony 132–153 (Most, pp. 12, 13); Caldwell, p. 5, table 3.^Theogony 173–206 (Most, pp. 16, 17).^Theogony 183–200 (Most, pp. 16, 17); Caldwell, p. 6, table 4.^ Jump up to:^a ^b At 904 the Moirai are the daughters of Zeus and Themis.^Theogony 211–225 (Most, pp. 20, 21). The translations of the names used here are those given by Caldwell, p. 6, table 5.^Theogony 226–232 (Most, pp. 20, 21). The translations of the names used here are those given by Caldwell, p. 6, table 5.^Theogony 211–232 (Most, pp. 20, 21); Caldwell, pp. 6–7, table 5.^Theogony 233–269 (Most, pp. 22, 23).^Theogony 270–294 (Most, pp. 24, 25).^Theogony 295–305 (Most, pp. 26, 27).^ The “she” at 295 is ambiguous. While some have read this “she” as referring to Callirhoe, according to Clay, p. 159 n. 32, “the modern scholarly consensus” reads Ceto, see for example Gantz, p. 22; Caldwell, pp. 7, 46 295–303.^Theogony 333–336 (Most, pp. 28, 29); Apollonius of Rhodes, 4.1396.^Theogony 233–297, 333–335 (Ladon) (Most, pp. 22, 23, 28, 29); Caldwell, p. 7, tables 6–9; Hard, p. 696.^ One of the Oceanid daughters of Oceanus and Tethys, at 350.^ One of the Oceanid daughters of Oceanus and Tethys, at 349.^ The fifty sea nymphs, including: Amphitrite ( 243), Thetis ( 244), Galatea ( 250), and Psamathe ( 260).^ Who Echidna’s mother is supposed to be, is unclear, she is probably Ceto, but possibly Callirhoe. The “she” at 295 is ambiguous. While some have read this “she” as referring to Callirhoe, according to Clay, p. 159 n. 32, “the modern scholarly consensus” reads Ceto, see for example Gantz, p. 22; Caldwell, pp. 7, 46 295–303.^ Unnamed by Hesiod, but described at 334–335 as a terrible serpent who guards the golden apples.^ Son of Cronus and Rhea at 456, where he is called “Earth-Shaker”.^ Jump up to:^a ^b One of the Oceanid daughters of Oceanus and Tethys, at 351.^Theogony 821–822 (Most, pp. 68, 69).^Theogony 304–332 (Most, pp. 26, 27).^ The “she” at 319 is ambiguous, see Clay, p. 159, with n. 34, but probably refers to Echidna, according to Gantz, p. 22; Most, p. 29 n.18; Caldwell, p. 47 on lines 319–325; but possibly the Hydra, or less likely Ceto.^ The “she” at 326 is ambiguous, see Clay, p. 159, with n. 34, but probably refers to the Chimera according to Gantz, p. 23; Most, p. 29 n. 20; West 1988, p. 67 n. 326; but possibly to Echidna or less likely to Ceto.^Theogony 304–327, 821–822 (Typhon) (Most, pp. 26, 27, 68, 69); Caldwell, p. 8, table 10; Hard, p. 696.^ Who the Chimera’s mother is supposed to be, is unclear, she is probably Echidna, but possibly the Hydra.^ Who Orthrus mates with is unclear, probably the Chimera, but possibly Echidna.^Theogony 337–388 (Most, pp. 30, 31). The translations of the names used here follow Caldwell, p. 8.^Theogony 404–411 (Most, pp. 34, 35).^Theogony 453–458 (Most, pp. 38, 39).^Theogony 507–511 (Most, pp. 42, 43).^Theogony 337–411, 453–520 (Most, pp. 30, 31, 38, 39); Caldwell, pp. 8–9, tables 11–13; Hard, p. 695.^ The 3,000 river gods, of which 25 are named: Nilus, Alpheus, Eridanos, Strymon, Maiandros, Istros, Phasis, Rhesus, Achelous, Nessos, Rhodius, Haliacmon, Heptaporus, Granicus, Aesepus, Simoeis, Peneus, Hermus, Caicus, Sangarius, Ladon, Parthenius, Evenus, Aldeskos, Scamander.^ The 3,000 daughters, of which 41 are named: Peitho, Admete, Ianthe, Electra, Doris, Prymno, Urania, Hippo, Clymene, Rhodea, Callirhoe, Zeuxo, Clytie, Idyia, Pasithoe, Plexaura, Galaxaura, Dione, Melobosis, Thoe, Polydora, Cerceis, Plouto, Perseis, Ianeira, Acaste, Xanthe, Petraea, Menestho, Europa, Metis, Eurynome, Telesto, Chryseis, Asia, Calypso, Eudora, Tyche, Amphirho, Ocyrhoe, and Styx.^ One of the Oceanid daughters of Oceanus and Tethys, at 361.^ Jump up to:^a ^b At 217 the Moirai are the daughters of Nyx.^Theogony901–911. The translations of the names used here, follow Caldwell, p. 11, except for the translations of Aglaea, Euphrosyne and Thalia, which use those given by Most, p. 75.^Theogony 912–923 (Most, pp. 74–77).^Theogony 924–929 (Most, pp. 76, 77).^Theogony 886–929 (Most, pp. 74, 75); Caldwell, p. 11, table 14.^ Jump up to:^a ^b One of the Oceanid daughters of Oceanus and Tethys, at 358.^ Of Zeus’ children by his seven wives, Athena was the first to be conceived ( 889), but the last to be born. Zeus impregnated Metis then swallowed her, later Zeus himself gave birth to Athena “from his head” ( 924).^ Hephaestus is produced by Hera alone, with no father at 927–929. In the Iliad and the Odyssey, Hephaestus is apparently the son of Hera and Zeus, see Gantz, p. 74.^Theogony 930–962 (Most, pp. 76, 77).^Theogony 930–962, 975–976 (Most, pp. 76, 77, 80, 81); Caldwell, p. 12, table 15.^ One of the Nereid daughters of Nereus and Doris, at 243.^ Called by her title “Cytherea” (“of the Island Cythera“) at 934.^ Cadmus was the mortal founder and first king of Thebes; no parentage is given in the Theogony.^ At 938 called the “Atlantid” i.e. daughter of Atlas, according to Apollodorus, 3.10.1, she was one of the seven Pleiades, daughters of Atlas and the Oceanid Pleione.^ Alcmene was the granddaughter of Perseus, and hence the great-granddaughter of Zeus.^ The daughter of Minos, king of Crete.^ One of the Oceanid daughters of Oceanus and Tethys, at 356.^ One of the Oceanid daughters of Oceanus and Tethys, at 352.^Theogony 963–1018 (Most, pp. 78, 79). According to West 1966, p. 434 on line 1014, the line, which has Circe being the mother of Telegonus, is probably a later (Byzantine?) interpolation.^Theogony 969–1018 (Most, pp. 80, 81); Caldwell, p. 12, table 15.^ According to Apollodorus, 3.12.1, Iasion was the son of Zeus and Electra, one of the seven Pleiades, daughters of Atlas and the Oceanid Pleione.^ The son of Apollo and Cyrene, Diodorus Siculus, 4.81.1–2, Pausanias, 10.17.3.^ One of the Nereid daughters of Nereus and Doris, at 260.^ One of the Nereid daughters of Nereus and Doris, at 245.^ According to Caldwell, p. 49 on line 359, this Calypso, elsewhere the daughter of Atlas, is “probably not” the same Calypso named at 359 as one of the Oceanid daughters of Oceanus and Tethys; see also West 1966, p. 267 359. καὶ ἱμερόεσσα Καλυψώ; Hard, p. 41.^ According to West 1966, p. 434 on line 1014, the line, which has Circe being the mother of Telegonus, is probably a later (Byzantine?) interpolation.^Theogony 507–616 (Most, pp. 42, 43).^ Guillermo Galán Vioque (2009). “Notes on a Forgotten Manuscript of Hesiod’s “Theogony””. Mnemosyne. Fourth Series. 62 (1): 1–10. doi:10.1163/156852508X252885. JSTOR 27736292.^ M. L. West (November 1964). “The Medieval and Renaissance Manuscripts of Hesiod’s Theogony”. The Classical Quarterly. 14 (2): 165–189. doi:10.1017/S0009838800023739. JSTOR 637722.^ Zühmer, T. H. (19 October 2016). “Roman Mosaic Depicting Anaximander with Sundial”. Institute for the Study of the Ancient World. New York University.^ Barry Sandywell (1996). Presocratic Philosophy vol.3. Rootledge New York. p. 28, 42^DK B1a^ Barry Sandwell (1996). Presocratic philosophy vol.3. Rootledge New York. ISBN 9780415101707. p.142^Aristotle, Metaph. Α983.b6ff^Hippolytus of Rome I.6.I DK B2^Karl Popper (1998). The World of Parmenides. Rootledge New York. ISBN 9780415173018. p. 39^ Jump up to:^a ^b Philip J. Gallagher (Winter 1979). “Paradise Lost and the Greek Theogony”. English Literary Renaissance. 9 (1). The University of Chicago Press: 121–148. doi:10.1111/j.1475-6757.1979.tb01404.x. JSTOR 43446941.^ O.Gigon. Der Ursprung der griechischen Philosophie.Von Hesiod bis Parmenides.Bale.Stuttgart.Schwabe & Co. p. 29^ G. S. Kirk, J. E. Raven and M. Schofield (2003). The Presocratic Philosophers. Cambridge University Press. ISBN 9780521274555. p. 24^ “Thereafter rose Desire in the beginning, Desire the primal seed and germ of Spirit, Sages who searched with their heart’s thought discovered the existent’s kinship in the non-existent.” Rig Veda X.129: The Hymns of the Rig Veda, Book X, Hymn CXXIX, Verse 4, p. 575^Matsya Purana (2.25.30) – online: “The creation”^The Babylonian creation story (Enûma Eliš) –online

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Theogony by Hesiod