Linforth, pp. 307–308; Spineto, p. 34. For presentations of the myth which include the anthropogony, see Dodds, pp. 155–156; West 1983, pp. 74–75, 140, 164–166; Guthrie, p. 83; Burkert 1985, pp. 297–298; March, s.v. Zagreus, p. 788; Parker 2002, pp. 495–496; Morford, p. 313.
Fowler 2013, pp. 8, 11; Hard, pp. 36–37, p. 40; West 1997, p. 147; Gantz, p. 11; Burkert 1995, pp. 91–92; West 1983, pp. 119–120. According to Epimenides (see Fowler 2013, pp. 7–8), the first two beings, Night and Aer, produced Tartarus, who in turn produced two Titans (possibly Oceanus and Tethys) from whom came the world egg.
Bremmer, p. 5, calls Hyginus' genealogy "a strange hodgepodge of Greek and Roman cosmogonies and early genealogies".
West 2007, p. 162; Hard, p. 35; West 1997, pp. 111, 298; Hesiod, Theogony424, 486. As noted by Woodard, p. 154 n. 44, Theogony 486: Οὐρανίδῃ μέγ’ ἄνακτι, θεῶν προτέρων βασιλῆι, which some interpret as meaning Cronus "former king of the gods" (e.g. Evelyn-White), others interpret as meaning Cronus "king of the former gods" (e.g. Most, pp. 40, 41; Caldwell, p. 56; West 1988, p. 17), for an argument against "former king" see West 1966, p. 301 on line 486 θεῶν προτέρων.
Hard, p. 35: "The essential point is that the Titans [are] the former ruling gods who were banished from the upper world when the present devine order was established."; West 1983, p. 164: "The Titans are by definition the banished gods, the gods who have gone out of the world"; West 1966, p. 200 on line 133.
Woodard, p. 92; Hard, pp. 34–35; Burkert 1995, p. 94; Caldwell, p. 36 on lines 133-137; West 1966, p. 200.
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".
This is 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.
Hard, pp. 68–69; Gantz, pp. 2, 45; West 1983, p. 123; Apollodorus, 1.1.1–1.2.1. 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. In any case, as West 1983, pp. 130–131, points out, while the release is "logical, since it was indignation at their imprinsonment that led Ge to incite the Titans to overthrow Uranos," their reimprisonment is needed to allow for their eventual release by Zeus to help him overthrow the Titans.
Fowler 2013, p. 11; Hard, p. 37; Gantz, pp. 28, 46; West 1983, p. 119.
Rutherford, pp. 51–52; West 2007, p. 162; West 1997, p. 299; Archi, pp. 114–115.
Woodard, p. 92; Hard, pp. 34–35; Burkert 1995, p. 94; Caldwell, p. 36 on lines 133-137; West 1966, p. 200. Although the Titan's mythology seems certainly to have been imported, whether the Titans were originally a group of gods native to Mycenean Greece, upon whom this borrowed mythology was simply overlaid is unknown. According to West 1966, p. 200: "it is probable that the Titans were taken over from the Orient as part of the Succession Myth, or else that they were gods native to Mycenean Greece but similar enough to the ‘older gods’ of the Near East to be identified with them"; while according to Hard, p. 35: "There may have been an early group of native gods of that name who were identified with the former gods of the imported myth; or else the name Titan was simply a title that was applied by the Greeks to gods of eastern origin. There is no way of telling which alternative is true, and it makes no practical difference in any case, since we know nothing whatever of the original nature of the Titans if they had once enjoyed a separate existence in Greece.".
For detailed discussions of the parallels of the Greek succession myth in Near East mythology, see Woodard, pp. 92–103; West 1997, pp. 276–333; West 1966, pp. 19–31.
Woodard, pp. 92–98; West 1997, pp. 278–280; West 1966, pp. 20–21; Burkert 1985, p. 127.
West 2007, p. 162; West 1997, p. 298; Archi, p. 114.
Rutherford, pp. 51–52; West 2007, p. 162; West 1997, p. 299; Archi, pp. 114–115.
West 1997, p. 299; Burkert 1995, p. 94, with p. 203 n. 24.
Nilsson, p. 202 calls it "the cardinal myth of Orphism"; Guthrie, p. 107, describes the myth as "the central point of Orphic story", Linforth, p. 307 says it is "commonly regarded as essentially and peculiarly Orphic and the very core of the Orphic religion", and Parker 2002, p. 495, writes that "it has been seen as the Orphic 'arch-myth'.
Linforth, pp. 307–308; Spineto, p. 34. For presentations of the myth which include the anthropogony, see Dodds, pp. 155–156; West 1983, pp. 74–75, 140, 164–166; Guthrie, p. 83; Burkert 1985, pp. 297–298; March, s.v. Zagreus, p. 788; Parker 2002, pp. 495–496; Morford, p. 313.
Woodard, p. 97; Hard, p. 35; West 1966, p. 200; Rose, p. 1079 s.v. Titan.
Rose, p. 1079 s.v. Titan, calls Hesiod's derivation "fanciful", while Hard, p. 35, describes it as "obviously factitious", adding that "there is some ancient evidence to suggest that it may have meant 'princes' or the like"; while West p. 225 on line 209 τιταίνοντας, says that "it is not clear how or why the Titans 'strained'".
Nilsson, p. 202 calls it "the cardinal myth of Orphism"; Guthrie, p. 107, describes the myth as "the central point of Orphic story", Linforth, p. 307 says it is "commonly regarded as essentially and peculiarly Orphic and the very core of the Orphic religion", and Parker 2002, p. 495, writes that "it has been seen as the Orphic 'arch-myth'.
Linforth, pp. 307–308; Spineto, p. 34. For presentations of the myth which include the anthropogony, see Dodds, pp. 155–156; West 1983, pp. 74–75, 140, 164–166; Guthrie, p. 83; Burkert 1985, pp. 297–298; March, s.v. Zagreus, p. 788; Parker 2002, pp. 495–496; Morford, p. 313.
Nilsson, p. 202 calls it "the cardinal myth of Orphism"; Guthrie, p. 107, describes the myth as "the central point of Orphic story", Linforth, p. 307 says it is "commonly regarded as essentially and peculiarly Orphic and the very core of the Orphic religion", and Parker 2002, p. 495, writes that "it has been seen as the Orphic 'arch-myth'.
West 2007, p. 162; Hard, p. 35; West 1997, pp. 111, 298; Hesiod, Theogony424, 486. As noted by Woodard, p. 154 n. 44, Theogony 486: Οὐρανίδῃ μέγ’ ἄνακτι, θεῶν προτέρων βασιλῆι, which some interpret as meaning Cronus "former king of the gods" (e.g. Evelyn-White), others interpret as meaning Cronus "king of the former gods" (e.g. Most, pp. 40, 41; Caldwell, p. 56; West 1988, p. 17), for an argument against "former king" see West 1966, p. 301 on line 486 θεῶν προτέρων.
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".
Gantz, p. 45; West 1966, p. 340 on line 632; Hesiod, Theogony630–634. As noted by West, locating the Titan's on Othrys was "presumably ... simply because it was the principal mountain on the opposite side of the [Thessalian] plain: There is no evidence that it was really a seat of gods as Olympus was. Elsewhere it is said that the Titans formerly occupied Olympus itself". For Titans on Olympus, see Hesiod, Works and Days110–111; Aeschylus (?), Prometheus Bound148; Apollonius Rhodius, Argonautica1.503–508, 2.1232–1233.
This is 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, 1.1.3, 1.3.1. Dione is also the mother of Aphrodite by Zeus in the Iliad, 5.370, 3.374; but in the Theogony, 191–200, Aphrodite was born from the foam which formed around Uranus' severed genitals when Cronus threw them into the sea.
West 2007, p. 162; Hard, p. 35; West 1997, pp. 111, 298; Hesiod, Theogony424, 486. As noted by Woodard, p. 154 n. 44, Theogony 486: Οὐρανίδῃ μέγ’ ἄνακτι, θεῶν προτέρων βασιλῆι, which some interpret as meaning Cronus "former king of the gods" (e.g. Evelyn-White), others interpret as meaning Cronus "king of the former gods" (e.g. Most, pp. 40, 41; Caldwell, p. 56; West 1988, p. 17), for an argument against "former king" see West 1966, p. 301 on line 486 θεῶν προτέρων.
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, Theogony501–506; Hard, pp. 68–69; West 1966, p. 206 on lines 139–153, pp. 303–305 on lines 501–506. According to Apollodorus, 1.1.4-5, after the overthrow of Uranus, the Cyclopes (as well as the Hundred-Handers) were rescued from Tartarus by the Titans, but reimprisoned by Cronus.
Gantz, p. 45; West 1966, p. 340 on line 632; Hesiod, Theogony630–634. As noted by West, locating the Titan's on Othrys was "presumably ... simply because it was the principal mountain on the opposite side of the [Thessalian] plain: There is no evidence that it was really a seat of gods as Olympus was. Elsewhere it is said that the Titans formerly occupied Olympus itself". For Titans on Olympus, see Hesiod, Works and Days110–111; Aeschylus (?), Prometheus Bound148; Apollonius Rhodius, Argonautica1.503–508, 2.1232–1233.
Hard, pp. 68–69; Gantz, pp. 2, 45; West 1983, p. 123; Apollodorus, 1.1.1–1.2.1. 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. In any case, as West 1983, pp. 130–131, points out, while the release is "logical, since it was indignation at their imprinsonment that led Ge to incite the Titans to overthrow Uranos," their reimprisonment is needed to allow for their eventual release by Zeus to help him overthrow the Titans.
Parada, p. 179 s.v. TITANS; Smith, s.v. Titan 2.; Rose, p. 143 s.v. Atlas, p. 597 s.v. Leto, p. 883 s.v. Prometheus; Tripp, p. 120 s.v. Atlas, p. 266 s.v. Helius, p. 499 s.v. Prometheus.
One of the Oceanid daughters of Oceanus and Tethys, at Hesiod, Theogony351. However, according to Apollodorus, 1.2.3, a different Oceanid, Asia was the mother, by Iapetus, of Atlas, Menoetius, Prometheus, and Epimetheus.
Although usually, as here, the daughter of Hyperion and Theia, in the Homeric Hymn to Hermes (4), 99–100, Selene is instead made the daughter of Pallas the son of Megamedes.
Although, at Hesiod, Theogony217, the Moirai are said to be the daughters of Nyx (Night).
Homer, Iliad14.201, 302 [= 201], 245. According to West 1997, p. 147, these lines suggests a myth in which Oceanus and Tethys are the "first parents of the whole race of gods." And, although Gantz, p. 11, points out that, "mother" may simply refer to the fact that Tethys was Hera's foster mother for a time, as Hera tells us in the lines immediately following, while the reference to Oceanus as "the genesis of gods" might be a "formulaic epithet" referring to the innumerable rivers and springs who were the sons of Oceanus (compare with Iliad21.195–197), Hypnos' description of Oceanus as "genesis for all" is hard to understand as meaning other than that, for Homer, Oceanus was the father of the Titans.
Hesiod, Theogony156–158. 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; according to Gantz, p. 10, Cronus waited in ambush, and reached out to castrate Uranus, from "inside [Gaia's] body, we will understand, if he too is a prisoner".
Hesiod, Theogony468–484. Mount Aigaion is otherwise unknown, and Lyctus is nowhere else associated with Zeus' birth, later tradition located the cave on Mount Ida, or sometimes Mount Dikte, see Hard, pp. 74–75; West 1966, pp. 297–298 on line 477, p. 300 on line 484.
Hesiod, Theogony624–721. This is the sequence of events understood to be implied in the Theogony by, for example, Hard, p. 68; Caldwell, p. 65 on line 636; and West 1966, p. 19. However 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".
