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Key: The names of groups of gods or other mythological beings are given in italic font. Key: The names of the Titans have a green background. Key: Dotted lines show a marriage or affair. Key: Solid lines show children.
Atalanta (/ ˌ æ t ə ˈ l æ n t ə /; Ancient Greek: Ἀταλάντη, romanized: Atalántē, lit. 'equal in weight') is a heroine in Greek mythology. There are two versions of the huntress Atalanta: one from Arcadia, [1] whose parents were Iasus and Clymene [2] [3] and who is primarily known from the tales of the Calydonian boar hunt and the Argonauts; [4] and the other from Boeotia, who ...
Besides the twelve Olympians, there were many other various cultic groupings of twelve gods throughout ancient Greece. The earliest evidence of Greek religious practice involving twelve gods (Greek: δωδεκάθεον, dōdekátheon, from δώδεκα dōdeka, "twelve", and θεοί theoi, "gods") comes no earlier than the late sixth century ...
God of mortality and father of Prometheus, Epimetheus, Menoetius, and Atlas. Mνημοσύνη (Mnēmosýnē) Mnemosyne: Goddess of memory and remembrance, and mother of the Nine Muses. Ὠκεανός (Ōceanós) Oceanus: God of the all-encircling river Oceans around the Earth, the fount of all the Earth's fresh-water. Φοίβη (Phoíbē) Phoebe
From at least the 5th century BC, the Altar became the zero point from which distances to Athens were calculated. [11] A milestone, c. 400 BC, found near the gate to the Acropolis reads: "The city set me up, a truthful monument to show all mortals the measure of their journeying: the distance to the altar of the twelve gods from the harbor is forty-five stades". [12]
Zeus, king of the Olympian Gods The Muses Clio, Euterpe, and Thalia, the inspirational Goddesses of literature, science, and the arts in Greek mythology (by Eustache Le Sueur, oil on panel, c. 1650s) A votive plaque known as the Ninnion Tablet depicting elements of the Eleusinian Mysteries, discovered in the sanctuary at Eleusis (mid-4th ...
19th century engraving of the Colossus of Rhodes. Ancient Greek literary sources claim that among the many deities worshipped by a typical Greek city-state (sing. polis, pl. poleis), one consistently held unique status as founding patron and protector of the polis, its citizens, governance and territories, as evidenced by the city's founding myth, and by high levels of investment in the deity ...
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.