Greek Gods

"Hirt, Mythol. Bilderb. p. 210."

"Statius, Thebaid 8.548 ff."

"Diodorus, 4.7.1"

"Wood, Janet (January 31, C.E.2007). Nuclear Power. ISBN 9780863416682."

"Uranus, Neptune and Pluto"

"Just who might be called an Olympian is not entirely clear. For example, Dowden, p. 43, describes Heracles, Hebe, the Muses, and the Graces as Olympians, and on p. 45, lists Iris, Dione, and Eileithyia among the Homeric Olympians, while Hansen, p. 250, describes Heracles, Hebe, the Horae, and Ganymede as notable residents of Olympus, but says they "are not ordinarily classified as Olympians"."

"Prometheus"

"Hesiod, Theogony 386–388."

"Homer, Iliad 15.88"

"Diodorus Siculus, 4.39.4."

"Herodotus, 2.43–44."

"Ogden, pp. 2–3; Dowden, p. 43; Hansen, p. 250; Burkert, p. 125."

"Long, pp. 61–62 (T 13 G), 156–157; Homeric Hymn to Hermes, 128–129."

"Dowden, p. 43; Rutherford, p. 44; Long, pp. 58–62 (T 13), 154–157."

"Gadbery, p. 447."

"Rutherford, pp. 43–44; Thucydides, 6.54.6–7."

"Dowden, p. 43; Rutherford, p. 43."

"Persephone"

"Dillon, p. 114."

"Chadwick, p. 85."

"Hansen, p. 250; Morford, p. 113; Hard p. 80."

"According to Homer, Aphrodite was the daughter of Zeus (Iliad 3.374, 20.105; Odyssey 8.308, 320) and Dione (Iliad 5.370–71), see Gantz, pp. 99–100. However, According to Hesiod, Theogony 183–200, Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100."

"Hansen, p. 250; Burkert, pp. 125 ff.; Dowden, p. 43; Chadwick, p. 85; Müller, pp. 419 ff.; Pache, pp. 308 ff.; Thomas, p. 12; Shapiro, p. 362; Long, pp. 140–141; Morford, p. 113; Hard, p. 80."

"Walters Art Museum, accession number 23.40."

"There is nothing [...] that can be said with greater certainty about these gods than the fact that they, indifferent to any happiness or pain in the world, live in the fullest bliss. Precisely this character brings us closest to the divinity of the Olympians. And precisely this spirit of celestial intangibility and silent bliss is what still breathes so happily and freely from the figures of the Greek gods today."

"In the song of the Muses the truth of everything resonates as a being filled with the gods, which shines from the depths, revealing the eternal magnificence and blessed intangibility of the divine even in the darkest darkness and suffering greater. This is how the message of the divine reached the Greeks: not as a categorical request or as salvation in this and the other world, but rather as that which is eternal and blessed, which consoles and makes us happy not through promises , but since it is. The spirit of song announces to them the nature of the gods. In fact, singing is essentially their voice. By participating in singing, man can therefore participate in the divine, albeit in his own way, with humility. That which the song raises into his sacred kingdom belongs to the eternal, that is to say: to that which is timeless and is joined to God."

"The gods [...] console even more when they come to meet man, they, who no pain touches. However, they do not console so much with what they give or promise, but rather with what they are. This is a miracle - and we can call it such - which we do not find only among the ancient Greeks , and yet among them it is among the fundamental characteristics of Hellenic religiosity and allows us to understand their entire spiritual attitude. For the high sensitivity of this type of man there is nothing more satisfying than the awareness that the eternally Blessed are, a knowledge that is already participation - human participation - in the bliss of the gods."

"According to Homer, Aphrodite was the daughter of Zeus (Iliad 3.374, 20.105; Odyssey 8.308, 320) and Dione (Iliad 5.370–71), see Gantz, pp. 99–100."

"According to Hesiod, Theogony 183–200, Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100."

"According to Hesiod, Theogony 886–890, of Zeus' children by his seven wives, Athena was the first to be conceived, but the last to be born; Zeus impregnated Metis then swallowed her, later Zeus himself gave birth to Athena "from his head", see Gantz, pp. 51–52, 83–84."

"According to Hesiod, Theogony 927–929, Hephaestus was produced by Hera alone, with no father, see Gantz, p. 74."

"According to Homer, Iliad 1.570–579, 14.338, Odyssey 8.312, Hephaestus was apparently the son of Hera and Zeus, see Gantz, p. 74."

"This chart is based upon Hesiod's Theogony, unless otherwise noted."

"Merriam-Webster's Encyclopedia of Literature. Merriam-Webster. 1995. p. 81. ISBN 9780877790426."

"Hamilton, Edith (September 26, 2017). Mythology : timeless tales of gods and heroes. Tierney, Jim. (75th anniversary illustrated ed.). New York. ISBN 978-0-316-43852-0. OCLC 1004059928."

""Greek mythology". Encyclopedia Americana. Vol. 13. 1993. p. 431."

"Rutherford, pp. 45–46; Plato, The Laws 828 b-d."

"Dowden, p. 43; Rutherford, p. 47; Hard, p. 81; Long, pp. 58–59 (T 13 B), 141, 154; FGrH 31 F34a-b."

"Long, pp. 360–361, lists 54 Greek (and Roman) gods, including the twelve Olympians mentioned above, who have been identified as members of one or more cultic groupings of twelve gods."

"Rutherford, p. 45; Delos: Long, pp. 11, 87–90 (T 26), 182; Chalcedon: Long, pp. 56–57 (T 11 D), 217–218; Magnesia on the Maeander: Long, pp. 53–54 (T 7), 221–223; Leontinoi: Long, pp. 95–96 (T 32), p. 157."

"Dowden, p. 43; Rutherford, p. 47; Long, pp. 58–59 (T 13 B), 154; FGrH 31 F34a-b."

"Rutherford, p. 44; Long, pp. 58 (T 13 A), 154; Pindar, Olympian 5.5."

"Pindar, Olympian 10.49."

"Dowden, p. 43; Rutherford, p. 44; Long, pp. 59–60 (T 13 C), 154–155."

"In the Phrygian fields Marsyas | not only sweet sounds and sings, | but being more learned boasts | of the ruler of Pindus. || Fauns, Satyrs, and Sylvans, | Semi-goats, Semi-Gods, | to the sweet and beautiful poems | with pointed ears stan. || The Satyr is swollen with pride it comes that Apollo mocks himself; | Phoebus descends to the challenge, | and filled my heart with indignation. || The Capriped Satyr sings; | the anger within the God is inflamed, | as in wood ascosa flame | it usually sparkles in the wind. || L'Amadriadi listeners | to like Marsyas they give a sign: | but he brings wood to her beautiful lip Phoebus, and gives breath to it. || Sweet breath now pushes you; | now tremoli and shipped, | flying, the light fingers, | make the Goddesses marvel. || New laurel is grafted into the crin | of the Muses to the ruler, | but the fury did not abate which Marsyas stirred in him. || Formerly of Styx at the peat lake | he swore revenge on her, | and is now in a hurry to complete it above the miserable mortal. || The miserable man is tied to a pine tree he wants it to die little by little; | he already flays it and squojas it | with the rustic knife. || Blood drips, and veins and muscles | they reveal themselves, they show themselves; | and his limbs unravel, | and they are all a plague. || If such a reward were waiting today | who believes himself to be a new Apollo, | what should feral collapse | and yet put up with it! || The exalted poet is indeed mad he hates and takes pride in himself. | The nightingale with hoarse song | so he challenges the vile bird. || But even Phoebus I already don't praise, | because the comparison was low, | and he insulted himself, | when he challenged him to the poem. || He had to with silence | curb vile pride, | nor did he have to be a gentle singer | with a Satyr chattering. || The taller bear, in chains, | aware of his strength, | of the mastin he does not hear and despises | often rabid barking. || This is how Apollo should have shown himself; | but can anyone conquer himself? | Nor is there any virtue that is nearby don't make any mistakes. (Teresa Bandettini)"

"Ah good boy, in whose virtue one advances! | So I went to the stars. Now you show well | that you were born from the gods, and that other gods | they will be born from you. You are well worthy | that every war that fate still threatens | at the house of Assáraco, calm down | for your greatness, to which Troy is lesser, | yes, you already don't understand. (Publius Virgilio Marone, Aeneid) referring to Ascanius"

"Yea, is not even Apollo, with hair and harpstring of gold, A bitter God to follow, a beautiful God to behold?"

"Sing to Apollo, God of Day, Whose golden beames with morning play, And make her eyes so brightly shine, Aurora’s face is call’d Divine. Sing to Phoebus, and that Throne Of Diamonds which he sits upon. Io, Pæans let us sing, To Physickes and to Poesies King Crowne all his Altars with bright fire, Laurels bind about his Lire, A Daphnean Coronet for his Head, The Muses dance about his Bed; When on his ravishing Lute he playes, Strew his Temple round with Bayes. Io, Pæans let us sing, To the glittering Delian King."

"O divine Appollo and first Eye of the Sky | understand my prayers and fill the radius | remove the wandering fleece from my eyes | and to prepare my journey | please help me and guide me | yes, like an ornate and wise eternal light. (Lorenzo Spirito Gualtieri)"

"Three maidens, Pallas, give their gifts to thee. The slender woof can they like spiders spin Demo her basket brings, Arsinoë The distaff whence the thread falls fine and thin, And Bacchylis the shuttle that doth sing A busy nightingale among the thread, For pure, and far from every shameful thing, These maidens maidenly would win their bread!"