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Zeus: Iconography

Rhea handing stone to Cronus:

Louvre G 366; Clark, p. 20, figure 2.1
Metropolitan Museum of Art 06.1021.144; LIMC 15641; Beazley Archive 214648; Richter, pp. 100–1

Zagreus

Bernabe 2008?

List

Brisson 1995 VI
Brisson 1995 V
Linforth
Edmonds 2009
Bremmer 2004 pp. 50 ff.
Dodds
Christopoulos 1991
Mancini
Jacob Plato
Bernabe 2003
Alderink
Parker
Guthrie
RE article

Readings

Bernabe 2002
- 402-3: scholarship, esp Edmonds
- 403: reconstructed story
- 403-4: overview of points
- 404-6: Olympiodorus
- 406-8: Damascius & Proclus
- 408-9: Plutarch
- 409-10: Orphic Argonautica
- 410: Julian
- 410-2: Dio Chrysostom
- 412: Oppian, inscription from Perinthos
- 413: concl to section
- 413-4: connection to ritual: Paus, Herodotus, Diodorus
- 415-6: ritual: Clement, Gurob papyrus, Damascius, concl section
- 416-7: age of myth, various sources for dismemberment
- 417-8: Pindar, other evidence
- 418-20: Plato, Xennocrates
- 420-3: summary of arguments
Burkert 1985, pp. 297–8: reconstruction, evidence
Burkert 1999, p. 101 with n. 67: Olympiodorus' anthropogony
Chrysanthou
- 85-8: intro & table with parts of myth and lists of sources
- 88: Alcmeonis, Aeschylus, Callimachus
- 88-90: Euripides Cretans
- 90: is the myth Orphic?
- 90-1: Philodemus
- 91-2: Tzetzes on Lycophron
- 92-3: Diodorus, Clement, Paus, possible ritual connection
- 93-5: modern interpretations
- 95-6: Titanic guilt, Dionysiac element, Olympiodorus
- 96-7: Proclus punishment of Titans, creation of humans, also Plotinus
- 97-8: Proclus Dionysiac & Titanic nature?
- 98-100: Plutarch De esu carniam
- 100: Xenocrates
- 100-1: Dio Chrysostom
- 101-5: Plato Laws
- 105-7: Damascius anthropogony
- 107-8: Orphic Hymn
- 108-9: Damascius Dionysiac element, passage from Plutarch
- 112: concl
- 175-6: Zagoure from Eighth Book of Moses
- 219: Plutarch Zagreus as name for Dionysus Delphi
Edmonds 1999
- 37-8: four elements
- 40-2: Olym
- 42-3: Paus/Onomacritus
- 43-4: Plato Laws
- 44-6: Plutarch De Esu Carniam
- 46: Xenocrates
- 47-9: Pindar fr.
- 50-1: strands, earliest tellings
- 51-2: Diod, Plut Delphi, Neoplatonists
- 52-3: sparagmos
- 53-5: punishment of Titans, punishment of humans for their crimes
- 56-7: anthropogony
- 57-66: modern fabrication
- 66-9: Thurii tablet
Edmonds 2013
- 297: four elements
- 300-1: what he sees the evidence as attesting to
- 304: Thurii tablet
- 305-12: Pindar fr. as referring to Persephone's abduction
- 326-9: Plato Laws
- 330-3: Plato Laws 2nd passage
- 334-7: Plutarch De esu Carniam
- 342-5: allegorical interpretation, incl Plutarch, Damasc
- 345-60: rituals associated with the dismemberment
- 360-9: Giants' blood in Orphic Arg
- 369-70: Dio Chrysostom, Oppian
- 371-2: Julian, Perinthos inscription
- 372-4: concl to anthropogony section
- 374-7: Olym: lacks inherited guilt, context of dionysiac element
Graf & Johnston
- 66-7: Olympiodorus, reconstructed story
- 68-70: age of "myth and cult"
- 70-3: how and why myth and cult was created
- 73-5: Dionysus' mother: Persephone, Semele
- 75-7: putting back together, revival, by Rhea or Demeter
- 77-8: Apollo putting together/reviving
- 78-9: rebirth from Semele
- 80: four traditions
- 80-5: sparagmos/death as sacrifice; initiatory elements & rites
- 85-7: anthropogony: creation from titans'/giants' blood
- 87-8: anthropogony as bricoleur's creation
- 88-90: Proclus three races
- 90-3: elements brought together by bricoleur
Herrero
- 23: myth with anthropogony as dating to Classical period
- 156-7: Firmicus Maternus
Meisner
- 237: reconstruction of myth
- 238-9: outline of debate, overview
- Modern interpretations
- 239-41: "proto-Christian" view, Wil & Linforth, Guthrie & Nilsson
- 241-2: tablets, possible religious/ritual connection
- 242-3: Edmonds
- 243-4: Bernabe et al
- 244-5: Pindar fr. 133
- 245: Plato's Laws
- 245-6: how old? & various incl. Euphorion, Gurob, Diod Sic, Hyg, Paus
- 246-7: Plutarch De Esu Carniam
- 247-8: frr. possibly indicating ritual connection
- 248: references to humans being born from Giant/Titan blood
- 248-9: Olympiodorus
- 249-50: interpretations of Dionysiac nature: Linforth, Brisson
- 250-1: Edmonds on Olymp
- 251-2: survey of evidence, age of myth, serpent form
- 252: motifs inherent in Dionysus' nature
- 252-3: concl
- Ancient interpretations
- 253-3: overview
- 254: physical allegory: Diod Sic, Cornutus
- 254: euhemerist Diod Sic
- 255-6: Firmicus Maternus
- 256-7: apologetic interpretations gen
- 257-8: Clement
- 258-9: Arnobius, Origen, gen
- 259-60: stoic cosmology: plutarch
- 260: Neoplatonic allegorical interpretation: Neoplatonic role of Dionysus, birth of Persephone
- 261-3: Zeus raping Persephone, abduction (Neop)
- 263-4: Dionysus as sixth king (Neop)
- 264-5: Neoplatonic meaning of dismemberment
- 265-6: toys (Neop)
- 266-7: punishment of Titans (Neop)
- 267: Apollo (Neop)
- 267-8: rebirth from Semele
- 268-9: concl section
- 269: possible early references to anthropogony
- 269-71: Proclus titanic race
- 271-2: Damascius anthropogony
- 272-3: Olympiodorus Dionysiac nature
- 273-8: story of Dionysus in the Rhapsodies
West
- 74-5: reconstruction
- 140-3: myth, its possible natures
- 143-50: death & rebirth as an initiatory motif, connection to shamanism
- 150-2: Apollo burying Dionysus' remains in Delphi
- 152-3: Zagreus: name, etym, alcmeonis, aeschylus
- 153-4: Euripides Cretans, Callimachus, Plutarch Delphi, Nonnus
- 154-5: white faces gypsum
- 155-9: toys: Clement, individual toys
- 160-1: pulling apart/cutting & boiling
- 161-3: rebirth/revival
- 164-6: creation of man
- 172-3: Firmicus Maternus
- 173: Roman period authors on relationship to rites

Notes

Etymology and origins
Underworld deity (or "Early sources")
The "Zagreus myth"
- Identification with the Orphic Dionysus [section on sparagmos, or better at other article?]
- Punishment of the Titans and the anthropogony
- Inherited guilt and the dual nature of mankind
- Modern scholarship
Later sources

Separate article on "Dionysus in Orphic literature"?

Sources

Six elements:

The sparagmos
The punishment of the Titans
The anthropogony
Dionysiac element
Titanic element & dual nature
Inherited guilt

Anthropogony

When the anthropogony was part of the myth
- yes: Bernabe, Chrysanthou, p. 112; Herrero, p. 23; Burkert 1999, p. 101 with n. 67
- no: Brisson, Edmonds
Proclus "Titanic race"
- Meisner, ; Graf and Johnston, pp. 88–90; Baltzly, Finamore, and Miles, p. 299
Proclus "mythical chastisement" OF 338 I B = 224 K
- two elements: punishment, anthropogony
- Chrysanthou, pp. 96–7; Edmonds 1999, pp. 40–1 n. 14; Linforth, p. 326; Edmonds 2013, pp. 286 n. 138, 381 n. 244; Bernabe 2002, p. 407
Dio Chrysostom 30.10 OF 320 VII B
- Linforth, pp. 333–4; Bernabe 2002, pp. 410–2; Edmonds 2013, pp. 369–70; Chrysanthou, pp. 100–1
OH 37 OF 320 X B
- Morand, pp. 416–7; Ricciardelli, pp. 381–3; Chrysanthou, pp. 107–8; Bernabe 2003, p. 32

Text

Medusa

Translations

1922 More: the Sovereign of the Sea attained her love in chaste Minerva's temple
1915, revised 1977 Miller (revised by Gould): in Minerva’s temple Neptune, lord of the Ocean, ravished her
1985 Hill: The ruler of the sea deflowered her in the temple of Minerva
1993 Mandelbaum: Her beauty led the Ruler of the Sea to rape her in Minerva’s sanctuary
1994 Slavitt: with beautiful tresses, and, once, in Minerva’s temple, Neptune took her. [...] A protection surely, for further rape was now most unlikely
2001 Simpson: Neptune, king of the sea, is said to have raped her right in the temple of Minerva
2004 Raeburn: The story goes that Neptune the sea god raped this glorious creature inside the shrine of Minerva
2004 Martin: But it is said that Neptune ravished her, and in the temple of Minerva
2008 Melville: Was violated in Minerva's shrine By Ocean's lord
2010 Lombardo: They say that Neptune, lord of the sea, Violated her in a temple of Minerva
2023 McCarter: They say the sea-god raped her in Minerva’s temple; BMCR review by Tarrant [1]
2023 Soucy: The sea lord raped her in Minerva’s shrine

Reference works

1970 Tripp, p. 363: because Medusa had yielded to Poseidon in Athena's shrine
1991 Bell, pp. 296–7: If we accept the story that she once had been a beautiful maiden who made the mistake of sleeping with Poseidon in one of Athena's temples and was thus transformed into the familiar monster with snaky locks, we must concede that she was a victim of circumstances
1996 Gantz, p. 21: The tale that Medousa was once beautiful, and fell prey to Athena’s anger by mating with Poseidon in the goddess’ temple, first appears in Ovid (Met 4.790-803)
1996 Grimal, p. 174: Athena unleashed her wrath against the girl because Poseidon had ravished her in a temple sacred to the goddess
2001 March, p. 338: According to Ovid, her hair was her particular beauty, so Athena turned it into a mass of snakes as a punishment for having intercourse with Poseidon in her temple
2004 Hard, p. 61: According to Ovid, she had been lovely in every respect and especially for her hair until Poseidon had seduced her in a temple of Athena

Commentaries

1976 Bomer, p. 226: vitiasse: II 295, de vi virginibus illata auch epist. 11,37 tumescebant vitiati pondera ventris, sonst etwa noch Ter. Ad. 466f. virginem (686. Eun. 654. 704. 857f. 953). Suet. Aug. 71,1 Tac. dial. 35,5. — Kurzform -asse sonst nicht in der klassischen Dichtung
1997 Anderson, pp. 495–6, Ovid's Metamorphoses Books 1-5: templo vitiasse Minervae: the verb, carefully set in the middle of the phrase about Minerva's temple, emphasizes the shocking affront to the goddess and her essential chastity. What Medusa was doing in the shrine, Perseus does not say, but we should probably assume that she was acting reverently and modestly. Of Neptune, though, we have to think the worst: his lust has defiled the temple and a worshipper, and he has made her vulnerable to the angry goddess
2024 Rosati, p. 469, in A Commentary on Ovid's Metamorphoses: Minerva’s gesture of turning and covering her eyes (on uultus as a fundamental element of personal identity linked to mobility and to changeability, cf. Bettini 2011: 131–68) so as not to see Medusa, victim of Neptune’s rape, is an innovation of Ovid and does not seem to have parallels in the other sources for the myth

Other sources

1999 Rosati, p. 251, in Ovidian transformations: Essays on the Metamorphoses and its reception: above all, she does not forgo the recording of the rape of Medusa by Neptune (6.119-20): and the reader knows, because he has read it in the fourth book (798 ff.), that the rape had occurred in a temple of Minerva herself, provoking her indignation