See also Virgil, Ciris 67; Lyne, pp. 130–131. Others give other parents for Scylla. Several authors name Crataeis as the mother of Scylla, see Homer, Odyssey12.124–125; Ovid, Metamorphoses13.749; Apollodorus, E7.20; Servius on VirgilAeneid 3.420; and schol. on Plato, Republic 9.588c. Neither Homer nor Ovid mention a father, but Apollodorus says that the father was Trienus (or Triton?) or Phorcus, similarly the Plato scholiast, perhaps following Apollodorus, gives the father as Tyrrhenus or Phorcus, while Eustathius on Homer, Odyssey 12.85 gives the father as Triton. The Hesiodic Megalai Ehoiai (fr. 262 MW = Most 200) gives Hecate and Phorbas as the parents of Scylla, while Acusilaus, fr. 42 Fowler (Fowler 2013, p. 32) says that Scylla's parents were Hekate and Phorkys (so also schol. Odyssey 12.85). Apollonius of Rhodes, Argonautica4. 828–829 (pp. 350–351) says that "Hecate who is called Crataeis," and Phorcys were the parents of Scylla. Semos of Delos (FGrHist 396 F 22) says that Crataeis was the daughter of Hekate and Triton, and mother of Scylla by Deimos. Stesichorus, F220 PMG (Campbell, pp. 132–133) has Lamia as the mother of Scylla, possibly the Lamia who was the daughter of Poseidon. For discussions of the parentage of Scylla, see Fowler 2013, p. 32, Ogden 2013a, p. 134; Gantz, pp. 731–732; and Frazer's note to Apollodorus, E7.20.
Hesiod,Theogony820–822. Apollodorus, 1.6.3, and Hyginus, FabulaePreface also have Typhon as the offspring of Gaia and Tartarus. However, Hyginus, Fabulae152 has Typhon as the offspring of Tartarus and Tartara, where, according to Fontenrose, p. 77, Tartara was "no doubt [Gaia] herself under a name which designates all that lies beneath the earth."
Fontenrose, pp. 72–73; West 1966, p. 251 line 304 εἰν Ἀρίμοισιν (c).
Kirk, Raven, and Schofield. pp. 59–60 no. 52; Ogden 2013b, pp. 36–38; Fontenrose, p. 72; Gantz, pp. 50–51, Ogden 2013a, p. 76 n. 46. Ogden 2013a, p. 150, n. 6, seems to conclude from the fact that the eggs were buried underground, that Earth (Gaia) was therefore considered to be the mother.
Lasus of Hermione, fragment 706A (Campbell, pp. 310–311). Euripides, The Phoenician Women1019–1020; Ogden 2013a, p. 149 n. 3 has Echidna as her mother, without mentioning a father. Hesiod mentions the Sphinx (and the Nemean lion) as having been the offspring of Echidna's son Orthrus, by another ambiguous "she", in line 326 (see Clay, p.159, with n. 34), read variously as the Chimera, Echidna herself, or even Ceto.
See also Virgil, Ciris 67; Lyne, pp. 130–131. Others give other parents for Scylla. Several authors name Crataeis as the mother of Scylla, see Homer, Odyssey12.124–125; Ovid, Metamorphoses13.749; Apollodorus, E7.20; Servius on VirgilAeneid 3.420; and schol. on Plato, Republic 9.588c. Neither Homer nor Ovid mention a father, but Apollodorus says that the father was Trienus (or Triton?) or Phorcus, similarly the Plato scholiast, perhaps following Apollodorus, gives the father as Tyrrhenus or Phorcus, while Eustathius on Homer, Odyssey 12.85 gives the father as Triton. The Hesiodic Megalai Ehoiai (fr. 262 MW = Most 200) gives Hecate and Phorbas as the parents of Scylla, while Acusilaus, fr. 42 Fowler (Fowler 2013, p. 32) says that Scylla's parents were Hekate and Phorkys (so also schol. Odyssey 12.85). Apollonius of Rhodes, Argonautica4. 828–829 (pp. 350–351) says that "Hecate who is called Crataeis," and Phorcys were the parents of Scylla. Semos of Delos (FGrHist 396 F 22) says that Crataeis was the daughter of Hekate and Triton, and mother of Scylla by Deimos. Stesichorus, F220 PMG (Campbell, pp. 132–133) has Lamia as the mother of Scylla, possibly the Lamia who was the daughter of Poseidon. For discussions of the parentage of Scylla, see Fowler 2013, p. 32, Ogden 2013a, p. 134; Gantz, pp. 731–732; and Frazer's note to Apollodorus, E7.20.
Homer, Iliad2.780–784, a reference, apparently, not to their original battle but to an ongoing "lashing" by Zeus of Typhon where he lies buried, see Fontenrose, pp. 70–72; Ogden 2013a, p. 76.
Zeus' apparently easy victory over Typhon in Hesiod, in contrast to other accounts of the battle (see below), is consistent with, for example, what Fowler 2013, p. 27 calls "Hesiod's pervasive glorification of Zeus".
Epimenides fr. 10 Fowler (Fowler 2000, p. 97); Ogden 2013a, p. 74; Gantz, p. 49; Fowler 2013, p. 27 n. 93.
Lane Fox, pp. 289–291, rejects Catacecaumene as the site of Homer's "Arimoi".
Fontenrose, pp. 73–74; Lane Fox, pp. 287–288; Apollodorus, 1.6.3. Though a late account, Apollodorus may have drawn upon early sources, see Fontenrose, p. 74; Lane Fox, p. 287, Ogden 2013a, p. 78.
Strabo, 5.4.9, 13.4.6; Lane Fox, p. 299, Ogden 2013a, p. 76; Gantz, p. 49. Though Pindar doesn't mention the island by name, Lane Fox, p. 299, argues that the "sea-girt cliffs above Cumae" mentioned by Pindar refer to the island cliffs of Ischia.
Fontenrose, p. 79, who theorizres that, while there are no volcanoes in Boeotia, if any credence can be given to such accounts, these fiery exhalations (anadoseis) "were probably ground-fires such as are attested near Trapezos on the lower slopes of Mount Lykaion in Arcadia", see Pausanias, 8.29.1.
For an extensive discussion see Lane Fox, especially pp. 39, 107, 283–301; 317–318. See also West 1966, pp. 250–251 line 304 εἰν Ἀρίμοισιν; Ogden 2013a, p. 76; Fowler 2013, pp. 28–30.
CallisthenesFGrH 124 F33 = Strabo, 13.4.6; Ogden 2013a, p. 76; Ogden 2013b, p. 25; Lane Fox, p. 292. Lane Fox, pp. 292–298, connects Arima with the Hittite place names "Erimma" and "Arimmatta" which he associates with the Corycian cave.
Strabo, 16.4.27. According to West 1966, p. 251, "This identification [Arimoi as Aramaeans] has been repeated in modern times." For example for Fontenrose, p. 71, the "Arimoi, it seems fairly certain, are the Aramaeans, and the country is either Syria or Cilicia, most likely the latter, since in later sources that is usually Typhon's land." But see Fox Lane, pp. 107, 291–298, which rejects this identification, instead arguing for the derivation of "Arima" from the Hittite place names "Erimma" and "Arimmatta".
Fontenrose, p. 546; West 1966, p. 381; Lane Fox, 298, p. 405, p. 407 n. 53; Ogden 2013a, pp. 152–153. Fontenrose: "His name is very likely not Greek; but though non-Hellenic etymologies have been suggested, I doubt that its meaning is now recoverable"; West: "The origin of the name and its variant forms is unexplained"; Lane Fox: "a name of uncertain derivation". Given that Typhoeus and Typhaon are apparently the earlier forms, Ogden, suggests that theories based upon the assumption that "Typhon" is the primary form "seem ill-founded", and says that it "seems much more likely" that the form Typhon arose from "the desire to assimilate this drakōn's name to the name shape of other drakontes, perhaps Python in particular".
West 1966, pp. 252, 381; Ogden 2013a, p. 152, both citing Worms 1953. But according to West "it is far from certain that there is any real etymological connection ... [Typhon's] association with the tornado is secondary, and due to popular etymology. It may have already influenced Hesiod, for there is at present no better explanation of the fact that irregular stormwinds (especially those met at sea) are made the children of [Typhon]." For the use of the words τῡφώς, τῡφῶν meaning "whirlwind" see LSJ, Τυ_φώς , ῶ, ὁ; Suda s.v. Tetuphômai, Tuphôn, Tuphôs; Aeschylus, Agamemnon656; Aristophanes, Frogs848, Lysistrata, 974; Sophocles, Antigone418.
Fontenrose, p. 546 with n. 2; Lane Fox, p. 298, which offers the derivation of Typhon from the Greek τῡφῶν tūphōn ("smoking", "smouldering"), though Ogden 2013a, p. 153, while conceding that such a derivation "fits Typhon's nature and condition in life and death so perfectly", objects (n. 23) "why would the participle-style declension in –ων, –οντος have been substituted with one in –ῶν, –ῶνος?"
Supported, with caveats, by West 1997, p. 303: "Here, then, we have a divinity [Baʿal Zaphon] with a name which might indeed have become "Typhon" in Greek", but rejected by Lane Fox, p. 298. See also Fontenrose, p. 546 n. 2; West 1966, p. 252; Ogden 2013a, p. 153, with n. 22.
Fontenrose, pp. 94–97 argues that Echidna and Delphyne (along with Ceto and possibly Scylla) were different names for the same creature.
Apollodorus, 1.6.3 calls Delphyne both a drakaina and a "half-bestial maiden"; see Ogden 2013a, p. 44, Fontenrose, p. 95.
Hymn to Apollo (3) 300–304; see Fontenrose, p. 14.
According to Apollodorus, 1.6.3, Typhon set Delphyne as guard over Zeus' severed sinews in the Corycian cave; see Ogden, 2013a, p. 42; Fontenrose, p. 94.
West 1966, pp. 19–31; Burkert, pp. 19–24; Penglase, especially pp. 1—2, 152, 156–165, 199–205; West 1997, pp. 276–305; Lane Fox, pp. 242–314.
Fontenrose, p. 145; West 1966, pp. 379–380 lines 820-80 Typhoeus, 391–392 line 853; Penglase, pp. 87–88, 152, 156–157, 159, 161–165; Watkins, pp. 448–459; West 1997, pp. 303–304; Lane Fox 2010, pp. 283 ff.; Ogden 2013a, pp. 14–15, 75.
Fontenrose, pp. 146–147, 151, 152, 155, 161; Penglase, pp. 54–58; 163, 164; West 1997, p. 301; Ogden 2013a, pp. 11, 78.
Penglase, pp. 44–47; West 1997, pp. 301–302; Ogden 2013a, p. 78; Dalley 1989 (2000) pp. 222 ff..
Fontenrose, pp. 148–151; West 1966, pp. 22–24; West 1997, pp. 67–68, 280–282; Ogden 2013a, pp. 11–12.
Fontenrose, pp. 150, 158; West 1966, pp. 23–24; West 1997, pp. 282, 302.
Fontenrose, pp. 149, 152; West 1966, pp. 244, 379; West 1997, p. 468. Although Gaia's attitude toward Zeus in Hesiod's Theogony is mostly benevolent: protecting him as a child (479 ff.), helping him to defeat the Titans (626–628), advising him to swallow Metis, thereby protecting him from overthrow, (890–894). she also (apparently with malice) gives birth to Zeus' worst enemy Typhon; West 1966, p. 24, sees in the Tiamat story a possible explanation for this "odd little inconsistency".
Fontenrose, p. 145; Watkins, pp. 448 ff.; Ogden 2013a, pp. 14–15, 75. For a detailed discussion of the myths surrounding the Jebel Aqra and their relationship with the Typhonomachy see Lane Fox, pp. 242–301.
Fontenrose, pp. 129–138; West 1997, pp. 84–87; Lane Fox, pp. 244–245, 282; Ogden 2013a, pp. 12, 14, 75.
Fontenrose, pp. 121–125; West 1966, pp. 391–392 line 853; Burkert, p. 20; Penglase, pp. 163–164; Watkins, pp. 444–446; West 1997, p. 304; Lane Fox, pp. 284–285; Ogden 2013a, pp. 12–13, 75, 77–78.
West 1966, pp. 21–22, 391–392 line 853; Penglase, p. 164 (who calls Tarhunna by his Hurrian name Teshub); Lane Fox, pp. 286–287; Ogden 2013a, pp. 77–78
Lane Fox, pp. 245, 284, 285–286; Ogden 2013a, p. 13.
Fowler 2013, p. 28; Ogden 2013a, p. 78; West 1997, p. 304; West 1966, p. 380; Fontenrose, p. 177 ff.; Hecataeus FGrH 1 F300 (apud Herodotus, 2.144.2).
See also Virgil, Ciris 67; Lyne, pp. 130–131. Others give other parents for Scylla. Several authors name Crataeis as the mother of Scylla, see Homer, Odyssey12.124–125; Ovid, Metamorphoses13.749; Apollodorus, E7.20; Servius on VirgilAeneid 3.420; and schol. on Plato, Republic 9.588c. Neither Homer nor Ovid mention a father, but Apollodorus says that the father was Trienus (or Triton?) or Phorcus, similarly the Plato scholiast, perhaps following Apollodorus, gives the father as Tyrrhenus or Phorcus, while Eustathius on Homer, Odyssey 12.85 gives the father as Triton. The Hesiodic Megalai Ehoiai (fr. 262 MW = Most 200) gives Hecate and Phorbas as the parents of Scylla, while Acusilaus, fr. 42 Fowler (Fowler 2013, p. 32) says that Scylla's parents were Hekate and Phorkys (so also schol. Odyssey 12.85). Apollonius of Rhodes, Argonautica4. 828–829 (pp. 350–351) says that "Hecate who is called Crataeis," and Phorcys were the parents of Scylla. Semos of Delos (FGrHist 396 F 22) says that Crataeis was the daughter of Hekate and Triton, and mother of Scylla by Deimos. Stesichorus, F220 PMG (Campbell, pp. 132–133) has Lamia as the mother of Scylla, possibly the Lamia who was the daughter of Poseidon. For discussions of the parentage of Scylla, see Fowler 2013, p. 32, Ogden 2013a, p. 134; Gantz, pp. 731–732; and Frazer's note to Apollodorus, E7.20.
Homeric Hymn to Apollo306, 351–352. Gantz, p. 49, speculates that Typhon being given to the Python to raise "might suggest a resemblance to snakes".
See also Virgil, Ciris 67; Lyne, pp. 130–131. Others give other parents for Scylla. Several authors name Crataeis as the mother of Scylla, see Homer, Odyssey12.124–125; Ovid, Metamorphoses13.749; Apollodorus, E7.20; Servius on VirgilAeneid 3.420; and schol. on Plato, Republic 9.588c. Neither Homer nor Ovid mention a father, but Apollodorus says that the father was Trienus (or Triton?) or Phorcus, similarly the Plato scholiast, perhaps following Apollodorus, gives the father as Tyrrhenus or Phorcus, while Eustathius on Homer, Odyssey 12.85 gives the father as Triton. The Hesiodic Megalai Ehoiai (fr. 262 MW = Most 200) gives Hecate and Phorbas as the parents of Scylla, while Acusilaus, fr. 42 Fowler (Fowler 2013, p. 32) says that Scylla's parents were Hekate and Phorkys (so also schol. Odyssey 12.85). Apollonius of Rhodes, Argonautica4. 828–829 (pp. 350–351) says that "Hecate who is called Crataeis," and Phorcys were the parents of Scylla. Semos of Delos (FGrHist 396 F 22) says that Crataeis was the daughter of Hekate and Triton, and mother of Scylla by Deimos. Stesichorus, F220 PMG (Campbell, pp. 132–133) has Lamia as the mother of Scylla, possibly the Lamia who was the daughter of Poseidon. For discussions of the parentage of Scylla, see Fowler 2013, p. 32, Ogden 2013a, p. 134; Gantz, pp. 731–732; and Frazer's note to Apollodorus, E7.20.
Fontenrose, p. 79, who theorizres that, while there are no volcanoes in Boeotia, if any credence can be given to such accounts, these fiery exhalations (anadoseis) "were probably ground-fires such as are attested near Trapezos on the lower slopes of Mount Lykaion in Arcadia", see Pausanias, 8.29.1.
West 1966, pp. 252, 381; Ogden 2013a, p. 152, both citing Worms 1953. But according to West "it is far from certain that there is any real etymological connection ... [Typhon's] association with the tornado is secondary, and due to popular etymology. It may have already influenced Hesiod, for there is at present no better explanation of the fact that irregular stormwinds (especially those met at sea) are made the children of [Typhon]." For the use of the words τῡφώς, τῡφῶν meaning "whirlwind" see LSJ, Τυ_φώς , ῶ, ὁ; Suda s.v. Tetuphômai, Tuphôn, Tuphôs; Aeschylus, Agamemnon656; Aristophanes, Frogs848, Lysistrata, 974; Sophocles, Antigone418.
theoi.com
Hesiod,Theogony820–822. Apollodorus, 1.6.3, and Hyginus, FabulaePreface also have Typhon as the offspring of Gaia and Tartarus. However, Hyginus, Fabulae152 has Typhon as the offspring of Tartarus and Tartara, where, according to Fontenrose, p. 77, Tartara was "no doubt [Gaia] herself under a name which designates all that lies beneath the earth."
Hesiod,Theogony820–822. Apollodorus, 1.6.3, and Hyginus, FabulaePreface also have Typhon as the offspring of Gaia and Tartarus. However, Hyginus, Fabulae152 has Typhon as the offspring of Tartarus and Tartara, where, according to Fontenrose, p. 77, Tartara was "no doubt [Gaia] herself under a name which designates all that lies beneath the earth."
Lasus of Hermione, fragment 706A (Campbell, pp. 310–311). Euripides, The Phoenician Women1019–1020; Ogden 2013a, p. 149 n. 3 has Echidna as her mother, without mentioning a father. Hesiod mentions the Sphinx (and the Nemean lion) as having been the offspring of Echidna's son Orthrus, by another ambiguous "she", in line 326 (see Clay, p.159, with n. 34), read variously as the Chimera, Echidna herself, or even Ceto.
See also Virgil, Ciris 67; Lyne, pp. 130–131. Others give other parents for Scylla. Several authors name Crataeis as the mother of Scylla, see Homer, Odyssey12.124–125; Ovid, Metamorphoses13.749; Apollodorus, E7.20; Servius on VirgilAeneid 3.420; and schol. on Plato, Republic 9.588c. Neither Homer nor Ovid mention a father, but Apollodorus says that the father was Trienus (or Triton?) or Phorcus, similarly the Plato scholiast, perhaps following Apollodorus, gives the father as Tyrrhenus or Phorcus, while Eustathius on Homer, Odyssey 12.85 gives the father as Triton. The Hesiodic Megalai Ehoiai (fr. 262 MW = Most 200) gives Hecate and Phorbas as the parents of Scylla, while Acusilaus, fr. 42 Fowler (Fowler 2013, p. 32) says that Scylla's parents were Hekate and Phorkys (so also schol. Odyssey 12.85). Apollonius of Rhodes, Argonautica4. 828–829 (pp. 350–351) says that "Hecate who is called Crataeis," and Phorcys were the parents of Scylla. Semos of Delos (FGrHist 396 F 22) says that Crataeis was the daughter of Hekate and Triton, and mother of Scylla by Deimos. Stesichorus, F220 PMG (Campbell, pp. 132–133) has Lamia as the mother of Scylla, possibly the Lamia who was the daughter of Poseidon. For discussions of the parentage of Scylla, see Fowler 2013, p. 32, Ogden 2013a, p. 134; Gantz, pp. 731–732; and Frazer's note to Apollodorus, E7.20.
Hesiod, Theogony869–880, which specifically excludes the winds Notus (South Wind), Boreas (North Wind) and Zephyr (West Wind) which he says are "a great blessing to men"; West 1966, p. 381; Gantz, p. 49; Ogden 2013a, p. 226.
Homer, Iliad2.780–784, a reference, apparently, not to their original battle but to an ongoing "lashing" by Zeus of Typhon where he lies buried, see Fontenrose, pp. 70–72; Ogden 2013a, p. 76.
Fontenrose, pp. 73–74; Lane Fox, pp. 287–288; Apollodorus, 1.6.3. Though a late account, Apollodorus may have drawn upon early sources, see Fontenrose, p. 74; Lane Fox, p. 287, Ogden 2013a, p. 78.
Perhaps this was supposed to be the same sickle which Cronus used to castrate Uranus, see Hesiod, Theogony173 ff.; Lane Fox, p. 288.
Strabo, 5.4.9, 13.4.6; Lane Fox, p. 299, Ogden 2013a, p. 76; Gantz, p. 49. Though Pindar doesn't mention the island by name, Lane Fox, p. 299, argues that the "sea-girt cliffs above Cumae" mentioned by Pindar refer to the island cliffs of Ischia.
CallisthenesFGrH 124 F33 = Strabo, 13.4.6; Ogden 2013a, p. 76; Ogden 2013b, p. 25; Lane Fox, p. 292. Lane Fox, pp. 292–298, connects Arima with the Hittite place names "Erimma" and "Arimmatta" which he associates with the Corycian cave.
West 1966, pp. 252, 381; Ogden 2013a, p. 152, both citing Worms 1953. But according to West "it is far from certain that there is any real etymological connection ... [Typhon's] association with the tornado is secondary, and due to popular etymology. It may have already influenced Hesiod, for there is at present no better explanation of the fact that irregular stormwinds (especially those met at sea) are made the children of [Typhon]." For the use of the words τῡφώς, τῡφῶν meaning "whirlwind" see LSJ, Τυ_φώς , ῶ, ὁ; Suda s.v. Tetuphômai, Tuphôn, Tuphôs; Aeschylus, Agamemnon656; Aristophanes, Frogs848, Lysistrata, 974; Sophocles, Antigone418.
Apollodorus, 1.6.3 calls Delphyne both a drakaina and a "half-bestial maiden"; see Ogden 2013a, p. 44, Fontenrose, p. 95.
Hymn to Apollo (3) 300–304; see Fontenrose, p. 14.
According to Apollodorus, 1.6.3, Typhon set Delphyne as guard over Zeus' severed sinews in the Corycian cave; see Ogden, 2013a, p. 42; Fontenrose, p. 94.
Fowler 2013, p. 28; Ogden 2013a, p. 78; West 1997, p. 304; West 1966, p. 380; Fontenrose, p. 177 ff.; Hecataeus FGrH 1 F300 (apud Herodotus, 2.144.2).
Strabo, 5.4.9, 13.4.6; Lane Fox, p. 299, Ogden 2013a, p. 76; Gantz, p. 49. Though Pindar doesn't mention the island by name, Lane Fox, p. 299, argues that the "sea-girt cliffs above Cumae" mentioned by Pindar refer to the island cliffs of Ischia.
Strabo, 16.4.27. According to West 1966, p. 251, "This identification [Arimoi as Aramaeans] has been repeated in modern times." For example for Fontenrose, p. 71, the "Arimoi, it seems fairly certain, are the Aramaeans, and the country is either Syria or Cilicia, most likely the latter, since in later sources that is usually Typhon's land." But see Fox Lane, pp. 107, 291–298, which rejects this identification, instead arguing for the derivation of "Arima" from the Hittite place names "Erimma" and "Arimmatta".
