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Hesiod's Theogony, (c. 700 BC) which could be considered the "standard" creation myth of Greek mythology, [1] tells the story of the genesis of the gods. After invoking the Muses (II.1–116), Hesiod says the world began with the spontaneous generation of four beings: first arose Chaos (Chasm); then came Gaia (the Earth), "the ever-sure foundation of all"; "dim" Tartarus (the Underworld), in ...
'Sea') [1] was an ancient, pre-Olympian sea-god, one of the Greek primordial deities. Pontus was Gaia 's son and has no father; according to the Greek poet Hesiod , he was born without coupling, [ 2 ] though according to Hyginus , Pontus is the son of Aether and Gaia.
Nu is one of the eight deities of the Ogdoad representing ancient Egyptian primordial Chaos from which the primordial mound arose. Nun can be seen as the first of all the gods and the creator of reality and personification of the cosmos. Nun is also considered the god that will destroy existence and return everything to the Nun whence it came.
Phanes was a male god; in an original Orphic Hymn he is named as "Lord Priapos", [5] although others consider him androgynous. [ 1 ] Phanes was a deity of light and goodness, whose name meant "to bring light" or "to shine"; [ 6 ] [ 7 ] a first-born deity, he emerged from the abyss and gave birth to the universe. [ 7 ]
Moros is the offspring of Nyx, the primordial goddess of the night. It is suggested by Roman authors that Moros was son of Erebus, primordial god of darkness. [3] However, in Hesiod's Theogony it is suggested that Nyx bore him by herself, along with several of her other children.
And like Cronus, Kumarbi swallows gods (and a stone?), one of whom is the storm-god Teshub, who like the storm-god Zeus, is apparently victorious against Kumarbi and others in a war of the gods. [106] Other Hittite texts contain allusions to "former gods" (karuilies siunes), precisely what Hesiod called the Titans, theoi proteroi.
The term "dying god" is associated with the works of James Frazer, [4] Jane Ellen Harrison, and their fellow Cambridge Ritualists. [16] At the end of the 19th century, in their The Golden Bough [4] and Prolegomena to the Study of Greek Religion, Frazer and Harrison argued that all myths are echoes of rituals, and that all rituals have as their primordial purpose the manipulation of natural ...
While An was described as the utmost god, [59] [52] at least by the time of the earliest written records the main god in terms of actual cult was Enlil. [60] [61] Anu's supremacy was therefore "always somewhat nominal" according to Wilfred G. Lambert. [62] Luludanitu, a multicolored stone (red, white and black) was associated with him. [63] Enlil