According to West 1966, p. 210 on line 149 Γύγης, although some manuscripts of the Theogony contain Gyes (Γύης), Gyges is the "correct form" of the name, "and should be preferred" as well in Apollodorus, 1.1.1, and Ovid, Tristia4.7.18. Compare with Ovid, Fasti4.593, which has "Gyges". West notes that the form Gyes perhaps came "from association" with "γυῖον" (limb, hand: LSJ, s.v. γυῖον) and "ἀμφιγύεις" (strong in both arms: Autenrieth, s.v. ἀμφι-γυήεις); see also Beekes, Etymological Dictionary of Ancient Greek, s.v. γύης.
Boffa and Leone, p. 385–386; West 1966, p. 210 on line 149 Βριάρεως; Fowler 1988, p. 101 n. 20; Solinus 11.16 (quoted in Latin by Farnell, p. 26 note c).
West 1966, pp. 209–210 on line 149 Κόττος, which says that Cottus was the name of "various Thracian princes"; Bremmer, p. 76; Caldwell, p. 37 on lines 147–153. Kerényi, p. 19, translates Cottus as "the striker".
West 1966, p. 210 on line 149 Βριάρεως; Kirk, p. 94; LSJ, s.v. βριαρός. Kerényi, p. 19, translates Briareus as "the strong".
Caldwell, p. 37 on lines 147–153; West 1966, p. 210 on line 149 Γύγης. Caldwell notes that the name Ogyges came to mean "primaeval", so that, for example, the "primal water" of Styx at Hesiod, Theogony, 805 is "hydor ogygion."
Fowler 2013, p. 69, which also mentions the possibly sea-connected αἰγίς (see LSJ, s.v. αἰγίς); Fowler 1988, p. 100.
Willcock, p. 12. According to Arrian apparently, the Aegean Sea was said to have been named after an Aegaeon, see Sprawski, p. 107; Fowler 2013, p. 68; Arrian, Bithyn. fr. Roos = FGrHist 156 F 92.
See Lattimore's translation, of Iliad 1.404, p. 70, which considers "Aegaeon" to be a patronymic by formation, translating it as "Aigaios' son", with glossary entry, p. 498: "Aigai'os: God of the sea, father of Briareos"; Willcock, p. 12; Fowler 1988, p. 99 n. 11. At Hesiod, Theogony817–819, Briareus is the son-in-law of Poseidon, and Iliad scholia describe him as a son of Poseidon, see West 1966, p. 210 on line 149 Βριάρεως.
West 1966, p. 209 on line 147; Fowler 2013, p. 26; Hard, p. 66.
Hard, pp. 65–66; Hansen, pp. 159, 231; Gantz, p. 10; Brill's New Pauly, s.v. Hekatoncheires; Tripp, s.v. Hundred-handed pp. 307–308; Grimal, s.v. Hecatoncheires p. 182.
Hard, pp. 65–69; Hansen, pp. 66–67, 293–294; West 1966, pp. 18–19; Dowden, pp. 35–36.
Hesiod, Theogony154–158, says that Uranus "put them all away out of sight in a hiding place in Earth and did not let them come up into the light", while according to Apollodorus, 1.1.2, Uranus "bound and cast [them] into Tartarus", the two places perhaps being the same (see West 1966, p. 338 on line 618, and Caldwell, p. 37 on lines 154–160).
Hesiod, Theogony624–735; Apollodorus, 1.2.1. As for the Hundred-Handers as the Titans' warders, this is explicitly stated at Apollodorus, 1.2.1. This is also the usual interpretation of Theogony734–735 (e.g. Hard, p. 68; Hansen, pp. 25, 159, adding the caveat "presumably"; Gantz, p. 45). However according to West 1966, p. 363 on lines 734–5: "It is usually assumed that the Hundred-Handers are acting as prison guards (so Tz. Th. 277 τοὺς Ἑκατόγχειρας αὺτοῖς φύλακας ἐπιστήσας). The poet does not say this—πιστοὶ φύλακες Διὸς probably refers to their help in battle, cf. 815 κλειτοὶ ἐπίκουροι". Compare with Theogony817–819.
Bremmer, p. 76; West 2002, pp. 110–111; Tsagalis, p. 53.
Hawes, p. 60; Grimal, s.v. Hecatoncheires p. 182; Palaephatus, 19, see Stern, p. 50.
Fowler 2013, p. 69; Bremmer, p. 76; West 2002, p. 111.
So West 2002, p. 111, which says that in the Theogony, "It is implied that [Briareus] lives somewhere else, presumably in the sea", and in the Iliad, "It must have been from the sea" that the sea goddess Thetis fetched Briareus. See also West 1966, p. 210 on line 149 Βριάρεως; Tsagalis, p. 54; Fowler 1988, p. 97.
Fowler 2013, p. 69, which also mentions the possibly sea-connected αἰγίς (see LSJ, s.v. αἰγίς); Fowler 1988, p. 100.
Sprawski, p. 107; Fowler 2013, p. 68; Fowler 1988, p. 100 n. 15; Arrian, Bithyn. fr. Roos = FGrHist 156 F 92. For the various ancient explanations for the name of the Aegean Sea, see Fowler 2013, pp. 68–70. For other marine connections see West 2002, p. 111 n. 10.
Bakhuizen, p. 126: "In an early epoch the whole of Euboea ... was the world of Aigaion." For a detailed discussion of the Euboean connection see Boffa and Leone.
See Lattimore's translation, of Iliad 1.404, p. 70, which considers "Aegaeon" to be a patronymic by formation, translating it as "Aigaios' son", with glossary entry, p. 498: "Aigai'os: God of the sea, father of Briareos"; Willcock, p. 12; Fowler 1988, p. 99 n. 11.
See Boffa and Leone, p. 385; Fowler 1988; Kirk, p. 95.
Fowler 1988, argues extensively against Homer meaning Poseidon as the father. See also Boffa and Leone, p. 385, which says "there is no solid evidence to support this idea [of Poseidon as the father]", and Kirk, p. 95, which calls this interpretation "rather uncertain". While Iliad scholia say that Briareus was a son of Poseidon (see: Fowler 1988, p. 96 n. 1; West 1966, p. 210 on line 149 Βριάρεως) Fowler 1988 discounts these scholia as based solely on an uncertain inference.
According to Fowler 2013, p. 69,"the guess is easy that [Aegaeon] was a pre-Greek sea-god, perhaps the pre-Greek sea-god, ousted by Poseidon upon arrival." See also Fowler 1988, pp. 101–102.
Hesiod, Theogony154–155. Exactly which of these eighteen children Hesiod meant that Uranus hated is not entirely clear, all eighteen, or perhaps just the Cyclopes and the Hundred-Handers. Hard,
p. 67, West 1988, p. 7, and Caldwell, p. 37 on lines 154–160, make it all eighteen, while Gantz, p. 10, says "likely all eighteen", and Most, p. 15 n. 8, says "apparently only the ... Cyclopes and Hundred-Handers are meant" and not the twelve Titans. See also West 1966, p. 206 on lines 139–53, p. 213 line 154 γὰρ. Why Uranus hated his children is also not clear. Gantz, p. 10 says: "The reason for [Uranus'] hatred may be [his children's] horrible appearance, though Hesiod does not quite say this"; while Hard, p. 67 says: "Although Hesiod is vague about the cause of his hatred, it would seem that he took a dislike to them because they were terrible to behold". However, West 1966, p. 213 on line 155, says that Uranus hated his children because of their "fearsome nature".
Hesiod, Theogony156–158. Theogony619–620, says the Hundred-Handers were imprisoned by Uranus because of their "defiant manhood and their form and size;" compare with Acusilaus fr. 8 Fowler pp. 8–9 [= FGrHist 2 8], which says that Uranus imprisoned the Hundred-Handers because he was afraid that they would rise up against him, see Fowler 2013, p. 26. The hiding place inside Gaia is presumably her womb, see West 1966, p. 214 on line 158; Caldwell, p. 37 on lines 154–160; Gantz, p. 10. This place seems also to be the same place as Tartarus, see West 1966, p. 338 on line 618, and Caldwell, p. 37 on lines 154–160.
Hesiod, Theogony173–182. Although the castration of Uranus results in the release of the Titans, it did not, apparently, also result in the release of the Hundred-Handers or Cyclopes, see Fowler 2013, p. 26; Hard, p. 67; West 1966, p. 206 on lines on lines 139–53.
Hesiod, Theogony624–629. When exactly the Hundred-Handers were released from Tartarus and joined the battle is not entirely clear. Theogony636 says that the Titanomachy raged for "ten full years". And although, for example, Hard, p. 68, Caldwell, p. 65 on line 636, and West 1966, p. 19, understand Hesiod as implying that the Hundred-Handers are released in the tenth year of the war, according to Gantz, p. 45, "Hesiod's account does not quite say whether the Hundred-Handers were freed before the conflict or only in the tenth year. ... Eventually, if not at the beginning, the Hundred-Handers are fighting".
Hesiod, Theogony734–735; Hard, p. 68; Hansen, pp. 25, 159; Gantz, p. 45. According to West 1966, p. 363 on lines 734–5, "It is usually assumed that the Hundred-Handers are acting as prison guards (so Tz. Th. 277 τοὺς Ἑκατόγχειρας αὺτοῖς φύλακας ἐπιστήσας). The poet does not say this—πιστοὶ φύλακες Διὸς probably refers to their help in battle, cf. 815 κλειτοὶ ἐπίκουροι".
See Boffa and Leone, p. 385; Fowler 1988; Kirk, p. 95. Iliad scholia say that Briareus was a son of Poseidon, see Fowler 1988, p. 96 n. 1; West 1966, p. 210 on line 149 Βριάρεως, but according to Fowler: "It is easy to infer that Poseidon is Aigaion's father because he is the only male god among opponents of Zeus here mentioned ... But the inference is uncertain. The ease of inference is I believe responsible for the information about Poseidon in Homeric scholia, ...".
Hard, pp. 68–69; Gantz, pp. 2, 45. As for Apollodorus' sources, Hard, p. 68, says that Apollodorus' version "perhaps derived from the lost Titanomachia or from the Orphic literature"; see also Gantz, p. 2; for a detailed discussion of Apollodorus' sources for his account of the early history of the gods, see West 1983, pp. 121–126.
Apollodorus, 1.1.5. The release and reimprisonment of the Hundred-Handers and Cyclopes, was perhaps a way to solve the problem in Hesiod's account of why the castration of Uranus, which released the Titans, did not also apparently release the six brothers, see Fowler 2013, p. 26; West 1966, p. 206 on lines on lines 139–53.
Hesiod, Theogony617, 734. According to West 1966, p. 210, the "o'- being an old prepositional prefix".
Caldwell, p. 37 on lines 147–153; West 1966, p. 210 on line 149 Γύγης. Caldwell notes that the name Ogyges came to mean "primaeval", so that, for example, the "primal water" of Styx at Hesiod, Theogony, 805 is "hydor ogygion."
According to West 1966, p. 210 on line 149 Γύγης, although some manuscripts of the Theogony contain Gyes (Γύης), Gyges is the "correct form" of the name, "and should be preferred" as well in Apollodorus, 1.1.1, and Ovid, Tristia4.7.18. Compare with Ovid, Fasti4.593, which has "Gyges". West notes that the form Gyes perhaps came "from association" with "γυῖον" (limb, hand: LSJ, s.v. γυῖον) and "ἀμφιγύεις" (strong in both arms: Autenrieth, s.v. ἀμφι-γυήεις); see also Beekes, Etymological Dictionary of Ancient Greek, s.v. γύης.
See Lattimore's translation, of Iliad 1.404, p. 70, which considers "Aegaeon" to be a patronymic by formation, translating it as "Aigaios' son", with glossary entry, p. 498: "Aigai'os: God of the sea, father of Briareos"; Willcock, p. 12; Fowler 1988, p. 99 n. 11. At Hesiod, Theogony817–819, Briareus is the son-in-law of Poseidon, and Iliad scholia describe him as a son of Poseidon, see West 1966, p. 210 on line 149 Βριάρεως.
Hesiod, Theogony154–158, says that Uranus "put them all away out of sight in a hiding place in Earth and did not let them come up into the light", while according to Apollodorus, 1.1.2, Uranus "bound and cast [them] into Tartarus", the two places perhaps being the same (see West 1966, p. 338 on line 618, and Caldwell, p. 37 on lines 154–160).
Hesiod, Theogony624–735; Apollodorus, 1.2.1. As for the Hundred-Handers as the Titans' warders, this is explicitly stated at Apollodorus, 1.2.1. This is also the usual interpretation of Theogony734–735 (e.g. Hard, p. 68; Hansen, pp. 25, 159, adding the caveat "presumably"; Gantz, p. 45). However according to West 1966, p. 363 on lines 734–5: "It is usually assumed that the Hundred-Handers are acting as prison guards (so Tz. Th. 277 τοὺς Ἑκατόγχειρας αὺτοῖς φύλακας ἐπιστήσας). The poet does not say this—πιστοὶ φύλακες Διὸς probably refers to their help in battle, cf. 815 κλειτοὶ ἐπίκουροι". Compare with Theogony817–819.
Hesiod, Theogony154–155. Exactly which of these eighteen children Hesiod meant that Uranus hated is not entirely clear, all eighteen, or perhaps just the Cyclopes and the Hundred-Handers. Hard,
p. 67, West 1988, p. 7, and Caldwell, p. 37 on lines 154–160, make it all eighteen, while Gantz, p. 10, says "likely all eighteen", and Most, p. 15 n. 8, says "apparently only the ... Cyclopes and Hundred-Handers are meant" and not the twelve Titans. See also West 1966, p. 206 on lines 139–53, p. 213 line 154 γὰρ. Why Uranus hated his children is also not clear. Gantz, p. 10 says: "The reason for [Uranus'] hatred may be [his children's] horrible appearance, though Hesiod does not quite say this"; while Hard, p. 67 says: "Although Hesiod is vague about the cause of his hatred, it would seem that he took a dislike to them because they were terrible to behold". However, West 1966, p. 213 on line 155, says that Uranus hated his children because of their "fearsome nature".
Hesiod, Theogony156–158. Theogony619–620, says the Hundred-Handers were imprisoned by Uranus because of their "defiant manhood and their form and size;" compare with Acusilaus fr. 8 Fowler pp. 8–9 [= FGrHist 2 8], which says that Uranus imprisoned the Hundred-Handers because he was afraid that they would rise up against him, see Fowler 2013, p. 26. The hiding place inside Gaia is presumably her womb, see West 1966, p. 214 on line 158; Caldwell, p. 37 on lines 154–160; Gantz, p. 10. This place seems also to be the same place as Tartarus, see West 1966, p. 338 on line 618, and Caldwell, p. 37 on lines 154–160.
Hesiod, Theogony173–182. Although the castration of Uranus results in the release of the Titans, it did not, apparently, also result in the release of the Hundred-Handers or Cyclopes, see Fowler 2013, p. 26; Hard, p. 67; West 1966, p. 206 on lines on lines 139–53.
Hesiod, Theogony624–629. When exactly the Hundred-Handers were released from Tartarus and joined the battle is not entirely clear. Theogony636 says that the Titanomachy raged for "ten full years". And although, for example, Hard, p. 68, Caldwell, p. 65 on line 636, and West 1966, p. 19, understand Hesiod as implying that the Hundred-Handers are released in the tenth year of the war, according to Gantz, p. 45, "Hesiod's account does not quite say whether the Hundred-Handers were freed before the conflict or only in the tenth year. ... Eventually, if not at the beginning, the Hundred-Handers are fighting".
Hesiod, Theogony734–735; Hard, p. 68; Hansen, pp. 25, 159; Gantz, p. 45. According to West 1966, p. 363 on lines 734–5, "It is usually assumed that the Hundred-Handers are acting as prison guards (so Tz. Th. 277 τοὺς Ἑκατόγχειρας αὺτοῖς φύλακας ἐπιστήσας). The poet does not say this—πιστοὶ φύλακες Διὸς probably refers to their help in battle, cf. 815 κλειτοὶ ἐπίκουροι".
Hesiod, Theogony817–819. Although at 734–735 all three brothers seem to reside just outside the gates of the Titans' prison, the situation appears different here. Cottus and Gyges, although still apparently in the underworld, seem no longer to reside near the Titans, and Briareus seems no longer to be living with them, see West 2002, p. 111; West 1966, p. 358 on lines 720–819, p. 379 on line 816.
According to West 1966, p. 210 on line 149 Γύγης, although some manuscripts of the Theogony contain Gyes (Γύης), Gyges is the "correct form" of the name, "and should be preferred" as well in Apollodorus, 1.1.1, and Ovid, Tristia4.7.18. Compare with Ovid, Fasti4.593, which has "Gyges". West notes that the form Gyes perhaps came "from association" with "γυῖον" (limb, hand: LSJ, s.v. γυῖον) and "ἀμφιγύεις" (strong in both arms: Autenrieth, s.v. ἀμφι-γυήεις); see also Beekes, Etymological Dictionary of Ancient Greek, s.v. γύης.
Hesiod, Theogony154–158, says that Uranus "put them all away out of sight in a hiding place in Earth and did not let them come up into the light", while according to Apollodorus, 1.1.2, Uranus "bound and cast [them] into Tartarus", the two places perhaps being the same (see West 1966, p. 338 on line 618, and Caldwell, p. 37 on lines 154–160).
Hesiod, Theogony624–735; Apollodorus, 1.2.1. As for the Hundred-Handers as the Titans' warders, this is explicitly stated at Apollodorus, 1.2.1. This is also the usual interpretation of Theogony734–735 (e.g. Hard, p. 68; Hansen, pp. 25, 159, adding the caveat "presumably"; Gantz, p. 45). However according to West 1966, p. 363 on lines 734–5: "It is usually assumed that the Hundred-Handers are acting as prison guards (so Tz. Th. 277 τοὺς Ἑκατόγχειρας αὺτοῖς φύλακας ἐπιστήσας). The poet does not say this—πιστοὶ φύλακες Διὸς probably refers to their help in battle, cf. 815 κλειτοὶ ἐπίκουροι". Compare with Theogony817–819.
Apollodorus, 1.1.5. The release and reimprisonment of the Hundred-Handers and Cyclopes, was perhaps a way to solve the problem in Hesiod's account of why the castration of Uranus, which released the Titans, did not also apparently release the six brothers, see Fowler 2013, p. 26; West 1966, p. 206 on lines on lines 139–53.
West 1966, p. 210 on line 149 Βριάρεως; Kirk, p. 94; LSJ, s.v. βριαρός. Kerényi, p. 19, translates Briareus as "the strong".
According to West 1966, p. 210 on line 149 Γύγης, although some manuscripts of the Theogony contain Gyes (Γύης), Gyges is the "correct form" of the name, "and should be preferred" as well in Apollodorus, 1.1.1, and Ovid, Tristia4.7.18. Compare with Ovid, Fasti4.593, which has "Gyges". West notes that the form Gyes perhaps came "from association" with "γυῖον" (limb, hand: LSJ, s.v. γυῖον) and "ἀμφιγύεις" (strong in both arms: Autenrieth, s.v. ἀμφι-γυήεις); see also Beekes, Etymological Dictionary of Ancient Greek, s.v. γύης.
Fowler 2013, p. 69, which also mentions the possibly sea-connected αἰγίς (see LSJ, s.v. αἰγίς); Fowler 1988, p. 100.
