"Heap cassia, sandal-buds and stripes Of labdanum, and aloe-balls, Smear’d with dull nard an Indian wipes From out her hair: such balsam falls Down sea-side mountain pedestals, From tree-tops where tired winds are fain, Spent with the vast and howling main, To treasure half their island-gain.And strew faint sweetness from some old Egyptian’s fine worm-eaten shroud Which breaks to dust when once unroll’d; Or shredded perfume, like a cloud From closet long to quiet vow’d, With moth’d and dropping arras hung, Mouldering her lute and books among, As when a queen, long dead, was young."

"Numb were the Beadsman’s fingers, while he told His rosary, and while his frosted breath, Like pious incense from a censer old, Seem’d taking flight for heaven, without a death, Past the sweet Virgin’s picture, while his prayer he saith."

"For the tune from thine altar hath sounded Since God bade the world's work begin, And the fume of thine incense abounded, To sweeten the sin."

"And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake."

"There were myrrh and cassia with frankincense smoking;"

"Come, Cnidian, Paphian Venus, come, Thy well-beloved Cyprus spurn, Haste, where for thee in Glycera's home Sweet odours burn."

"No voice, no lute, no pipe, no incense sweet From chain-swung censer teeming; ..."

"Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?"

"Prometheus"

"Persephone"

"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 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."

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

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

"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."

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

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

"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."

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

"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."

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

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

"Pindar, Olympian 10.49."

"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, pp. 43–44; Thucydides, 6.54.6–7."

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

"Gadbery, p. 447."

"Hesiod, Theogony 386–388."

"Homer, Iliad 15.88"

"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"."

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

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

"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."

"Chadwick, p. 85."

"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."

"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."

"Dillon, p. 114."

"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."

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

"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."

"Herodotus, 2.43–44."

"Diodorus Siculus, 4.39.4."

"Red evening and black morning cheer up the pilgrim. (Tuscan proverb)"

"Poets, painters and pilgrims are soothsayers in what they say and do. (Italian proverb)"

"Pilgrim, on your journey | you could go far, | because, pilgrim, it is a long journey | the one to find out who you are... (Enya)"