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Ichor originates in Greek mythology, where it is the "ethereal fluid" that is the blood of the Greek gods, sometimes said to retain the qualities of the immortals' food and drink, ambrosia and nectar. [2] Ichor is described as toxic to humans, killing them instantly if they came in contact with it.
The Food of the Gods on Olympus (1530), majolica dish attributed to Nicola da Urbino. In the ancient Greek myths, ambrosia (/ æ m ˈ b r oʊ z i ə,-ʒ ə /, Ancient Greek: ἀμβροσία 'immortality') is the food or drink of the Greek gods, [1] and is often depicted as conferring longevity or immortality upon whoever consumed it. [2]
The following is a family tree of gods, goddesses, and other divine and semi-divine figures from Ancient Greek mythology and Ancient Greek religion. Chaos The Void
The most important surviving accounts of Greek mythology can be found in Homeric epic, which tells of encounters between gods and mortals, and Hesiod's Theogony, which explicates a genealogy of the gods. [25]
This is an index of lists of mythological figures from ancient Greek religion and mythology. List of Greek deities; List of mortals in Greek mythology; List of Greek legendary creatures; List of minor Greek mythological figures; List of Trojan War characters; List of deified people in Greek mythology; List of Homeric characters
Zeus (center left) against Porphyrion (far right), detail from the Pergamon Altar Gigantomachy frieze, Pergamon Museum Berlin. In Greek mythology, Porphyrion (Ancient Greek: Πορφυρίων) was one of the Gigantes (), who according to Hesiod, were the offspring of Gaia, born from the blood that fell when Ouranos (Sky) was castrated by their son Cronus.
In Greek mythology, Ganymede is the son of Tros of Dardania, [6] [7] [8] from whose name "Troy" is supposedly derived, either by his wife Callirrhoe, daughter of the river god Scamander, [9] [10] or Acallaris, daughter of Eumedes. [11] Depending on the author, he is the brother of either Ilus, Assaracus, Cleopatra, or Cleomestra. [12]
Greek mythology has changed over time to accommodate the evolution of their culture, of which mythology, both overtly and in its unspoken assumptions, is an index of the changes. In Greek mythology's surviving literary forms, as found mostly at the end of the progressive changes, it is inherently political, as Gilbert Cuthbertson (1975) has argued.
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