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While the Greek gods are immortal and unaffected by aging, the mortality of humans forces them to move through the stages of life, before reaching death. [2] The group of figures referred to as "heroes" (or "demigods"), unique to Greek religion and mythology, are (after the time of Homer) individuals who have died but continue to exert power in ...
In Greek mythology, Prometheus (/ p r ə ˈ m iː θ i ə s /; Ancient Greek: Προμηθεύς, [promɛːtʰéu̯s], possibly meaning "forethought") [1] is a god of fire. [2] Prometheus is best known for defying the Olympian gods by taking fire from them and giving it to humanity in the form of technology, knowledge and, more generally ...
'Love, Desire') is the Greek god of love and sex. His Roman counterpart is Cupid ('desire'). [4] In the earliest account, he is a primordial god, while in later accounts he is described as one of the children of Aphrodite and Ares and, with some of his siblings, was one of the Erotes, a group of winged love gods.
Deities in ancient Greece were immortal, anthropomorphic, and powerful. [1] They were conceived of as individual persons, rather than abstract concepts or ideas, [2] and were described as being similar to humans in appearance, though they were considered larger and more beautiful. [3]
In Greek mythology, Himeros (Ancient Greek: Ἱμερος, lit. 'desire') is one of the seven Erotes, a group of winged love deities, and part of Aphrodite's procession. Often described as "sweet", he is the god and personification of desire and lust.
Atropos (/ ˈ æ t r ə p ɒ s,-p ə s /; [1] [2] Ancient Greek: Ἄτροπος "without turn"), in Greek mythology, was the third of the Three Fates or Moirai, goddesses of fate and destiny. Her Roman equivalent was Morta. Atropos was the eldest of the Three Fates and was known as "the Inflexible One."
In Greek mythology, the primordial deities are the first generation of gods and goddesses.These deities represented the fundamental forces and physical foundations of the world and were generally not actively worshipped, as they, for the most part, were not given human characteristics; they were instead personifications of places or abstract concepts.
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.