References analysis of the Wikipedia article "크로노스" in the Korean version

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"크로노스", 《네이버캐스트》. 네이버 지식백과. 2013년 7월 31일에 확인.
"크로노스의 만행을 좀 더 자세히 살펴보자. 사실상 원인 제공자는 우라노스였다. 우라노스는 가이아가 줄줄이 낳은 자식들, 12명의 티탄들과 외눈박이 키클로페스 3형제, 그리고 헤카톤케이레스 3형제가 하나같이 거대하고 흉측하게 생긴 것을 보니 끔찍했다. 그리하여 이들을 어미인 가이아의 자궁 속 타르타로스로 돌려보냈다. 고통과 슬픔에 시달리던 가이아는 우라노스에게 복수해줄 것을 다음 자식들에게 명했는데, 이들 중 용기 있게 나선 이가 바로 막내 크로노스였다."

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Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 116~122행. 태초의 네 가지 힘들
"Verily at the first Chaos (카오스) came to be, but next wide-bosomed Earth (가이아), the ever-sure foundations of all⁴⁾ the deathless ones who hold the peaks of snowy Olympus, and dim Tartarus (타르타로스) in the depth of the wide-pathed Earth, and Eros (에로스), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them.
⁴⁾ Earth (가이아), in the cosmology of Hesiod, is a disk surrounded by the river Oceanus and floating upon a waste of waters. It is called the foundation of all (the qualification "the deathless ones ..." etc. is an interpolation), because not only trees, men, and animals, but even the hills and seas (ll. 129, 131) are supported by it."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 126~133행. 가이아의 단성생식의 자녀들
"And Earth (가이아) first bare starry Heaven (우라노스), equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods. And she brought forth long Hills (우레아), graceful haunts of the goddess-Nymphs who dwell amongst the glens of the hills. She bare also the fruitless deep with his raging swell, Pontus (폰토스), without sweet union of love."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 134~138행. 가이아와 우라노스의 자녀들: 12티탄
"But afterwards she (가이아) lay with Heaven (우라노스) and bore deep-swirling Oceanus (오케아노스), Coeus (코이오스) and Crius (크리오스) and Hyperion (히페리온) and Iapetus (이아페토스), Theia (테이아) and Rhea (레아), Themis (테미스) and Mnemosyne (므네모시네) and gold-crowned Phoebe (포이베) and lovely Tethys (테티스). After them was born Cronos (크로노스) the wily, youngest and most terrible of her children, and he hated his lusty sire."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 139~154행. 가이아와 우라노스의 자녀들: 키클롭스
"And again, she (가이아) bare the Cyclopes (키클롭스), overbearing in spirit, Brontes (브론테스), and Steropes (스테로페스) and stubborn-hearted Arges (아르게스),⁶⁾ who gave Zeus the thunder and made the thunderbolt: in all else they were like the gods, but one eye only was set in the midst of their fore-heads. And they were surnamed Cyclopes (Orb-eyed) because one orbed eye was set in their foreheads. Strength and might and craft were in their works.
⁶⁾ Brontes is the Thunderer; Steropes, the Lightener; and Arges, the Vivid One."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 147~154행. 가이아와 우라노스의 자녀들: 헤카톤케이레스
"And again, three other sons (헤카톤케이레스) were born of Earth (가이아) and Heaven (우라노스), great and doughty beyond telling, Cottus (코토스) and Briareos (브리아레오스) and Gyes (기에스), presumptuous children. From their shoulders sprang an hundred arms, not to be approached, and each had fifty heads upon his shoulders on their strong limbs, and irresistible was the stubborn strength that was in their great forms."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 행. 가이아와 우라노스의 자녀들: 12티탄.

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 492~506행. 제우스의 성장과 형제자매의 구출과 키클롭스의 재구출
"After that, the strength and glorious limbs of the prince increased quickly, and as the years rolled on, great Cronos the wily was beguiled by the deep suggestions of Earth, and brought up again his offspring, vanquished by the arts and might of his own son, and he vomited up first the stone which he had swallowed last. And Zeus set it fast in the wide-pathed earth at goodly Pytho under the glens of Parnassus, to be a sign thenceforth and a marvel to mortal men²⁰⁾. And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals.
20) Pausanias (x. 24.6) saw near the tomb of Neoptolemus 'a stone of no great size', which the Delphians anointed every day with oil, and which he says was supposed to be the stone given to Cronos."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 713~720행. 티타노마키아의 최후의 결전에서의 헤카톤케이레스의 활약
"And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 150~162행. 우라노스의 악행과 가이아의 슬픔
"For of all the children that were born of Earth (가이아) and Heaven (우라노스), these (키클롭스와 헤카톤케이레스) were the most terrible, and they were hated by their own father (우라노스) from the first. And he (우라노스) used to hide them (키클롭스와 헤카톤케이레스) all away in a secret place of Earth (가이아) so soon as each was born, and would not suffer them to come up into the light: and Heaven (우라노스) rejoiced in his evil doing. But vast Earth (가이아) groaned within, being straitened, and she made the element of grey flint and shaped a great sickle, and told her plan to her dear sons."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 501~506행. 키클롭스의 재구출
"And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 617-643행. 티타노마키아와 헤카톤케이레스
"(ll. 617-643) But when first their father was vexed in his heart with Obriareus and Cottus and Gyes, he bound them in cruel bonds, because he was jealous of their exceeding manhood and comeliness and great size: and he made them live beneath the wide-pathed earth, where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish for a long time and with great grief at heart. But the son of Cronos and the other deathless gods whom rich-haired Rhea bare from union with Cronos, brought them up again to the light at Earth's advising. For she herself recounted all things to the gods fully, how that with these they would gain victory and a glorious cause to vaunt themselves. For the Titan gods and as many as sprang from Cronos had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced. But when he had provided those three with all things fitting, nectar and ambrosia which the gods themselves eat, and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the father of men and gods spoke amongst them:"

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 163~175행. 가이아의 분노와 계획
"And she (가이아) spoke, cheering them (티타네스), while she was vexed in her dear heart: “My children, gotten of a sinful father, if you will obey me, we should punish the vile outrage of your father (우라노스); for he first thought of doing shameful things.”
So she said; but fear seized them all, and none of them uttered a word. But great Cronos (크로노스) the wily took courage and answered his dear mother: “Mother, I will undertake to do this deed, for I reverence not our father of evil name, for he first thought of doing shameful things.”
So he said: and vast Earth (가이아) rejoiced greatly in spirit, and set and hid him in an ambush, and put in his hands a jagged sickle, and revealed to him the whole plot."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 176~182행. 크로노스가 우라노스를 거세함
"And Heaven (우라노스) came, bringing on night and longing for love, and he lay about Earth (가이아) spreading himself full upon her.⁷⁾ Then the son (크로노스) from his ambush stretched forth his left hand and in his right took the great long sickle with jagged teeth, and swiftly lopped off his own father's members and cast them away to fall behind him.
⁷⁾ The myth accounts for the separation of Heaven and Earth. In Egyptian cosmology Nut (the Sky) is thrust and held apart from her brother Geb (the Earth) by their father Shu, who corresponds to the Greek Atlas."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 183~187행. 우라노스의 핏방울들로부터 탄생함: 에리니에스·기간테스·멜리아이
"And not vainly did they fall from his hand; for all the bloody drops that gushed forth Earth (가이아) received, and as the seasons moved round she bare the strong Erinyes (에리니에스) and the great Giants (기간테스) with gleaming armour, holding long spears in their hands and the Nymphs whom they call Meliae (멜리아이)⁸⁾ all over the boundless earth.
⁸⁾ Nymphs of the ash-trees, as Dryads are nymphs of the oak-trees. Cp. note on Works and Days, l. 145."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 188~206행. 아프로디테의 탄생
"And so soon as he (크로노스) had cut off the members with flint and cast them from the land into the surging sea, they were swept away over the main a long time: and a white foam spread around them from the immortal flesh, and in it there grew a maiden. First she drew near holy Cythera (키테라섬), and from there, afterwards, she came to sea-girt Cyprus (키프로스), and came forth an awful and lovely goddess, and grass grew up about her beneath her shapely feet. Her gods and men call Aphrodite (아프로디테), and the foam-born goddess and rich-crowned Cytherea (키테레이아), because she grew amid the foam, and Cytherea (키테레이아) because she reached Cythera (키테라섬), and Cyprogenes (키프로게네스) because she was born in billowy Cyprus, and Philommedes (필로메데스) because sprang from the members.
And with her went Eros (에로스), and comely Desire (에로스) followed her at her birth at the first and as she went into the assembly of the gods. This honour she has from the beginning, and this is the portion allotted to her amongst men and undying gods, -- the whisperings of maidens and smiles and deceits with sweet delight and love and graciousness.
⁹⁾ "Member-loving": the title is perhaps only a perversion of the regular Philomeides (laughter-loving)."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 468~491행. 레아의 슬픔과 제우스의 탄생
"But when she was about to bear Zeus, the father of gods and men, then she besought her own dear parents, Earth and starry Heaven, to devise some plan with her that the birth of her dear child might be concealed, and that retribution might overtake great, crafty Cronos for his own father and also for the children whom he had swallowed down. And they readily heard and obeyed their dear daughter, and told her all that was destined to happen touching Cronos the king and his stout-hearted son. So they sent her to Lyctus, to the rich land of Crete, when she was ready to bear great Zeus, the youngest of her children. Him did vast Earth receive from Rhea in wide Crete to nourish and to bring up. Thither came Earth carrying him swiftly through the black night to Lyctus first, and took him in her arms and hid him in a remote cave beneath the secret places of the holy earth on thick-wooded Mount Aegeum; but to the mightily ruling son of Heaven, the earlier king of the gods, she gave a great stone wrapped in swaddling clothes. Then he took it in his hands and thrust it down into his belly: wretch! he knew not in his heart that in place of the stone his son was left behind, unconquered and untroubled, and that he was soon to overcome him by force and might and drive him from his honours, himself to reign over the deathless gods."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 629~638행. 티타노마키아의 전체적인 상황
"For the Titan gods and as many as sprang from Cronos had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 617~628행. 헤카톤케이레스의 재구출
"But when first their father was vexed in his heart with Obriareus and Cottus and Gyes, he bound them in cruel bonds, because he was jealous of their exceeding manhood and comeliness and great size: and he made them live beneath the wide-pathed earth, where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish for a long time and with great grief at heart. But the son of Cronos and the other deathless gods whom rich-haired Rhea bare from union with Cronos, brought them up again to the light at Earth's advising. For she herself recounted all things to the gods fully, how that with these they would gain victory and a glorious cause to vaunt themselves."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 639~670행. 헤카톤케이레스가 올림포스 신의 편에 가담하고 이 날 티타노마키아의 최후의 결전이 일어남
"(639~643행) But when he had provided those three with all things fitting, nectar and ambrosia which the gods themselves eat, and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the father of men and gods spoke amongst them:
(644~653행) 'Hear me, bright children of Earth and Heaven, that I may say what my heart within me bids. A long while now have we, who are sprung from Cronos and the Titan gods, fought with each other every day to get victory and to prevail. But do you show your great might and unconquerable strength, and face the Titans in bitter strife; for remember our friendly kindness, and from what sufferings you are come back to the light from your cruel bondage under misty gloom through our counsels.'
(654~663행) So he said. And blameless Cottus answered him again: 'Divine one, you speak that which we know well: nay, even of ourselves we know that your wisdom and understanding is exceeding, and that you became a defender of the deathless ones from chill doom. And through your devising we are come back again from the murky gloom and from our merciless bonds, enjoying what we looked not for, O lord, son of Cronos. And so now with fixed purpose and deliberate counsel we will aid your power in dreadful strife and will fight against the Titans in hard battle.'
(664~670행) So he said: and the gods, givers of good things, applauded when they heard his word, and their spirit longed for war even more than before, and they all, both male and female, stirred up hated battle that day, the Titan gods, and all that were born of Cronos together with those dread, mighty ones of overwhelming strength whom Zeus brought up to the light from Erebus beneath the earth."

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 713~735행. 올림포스 신들의 승리와 크로노스의 감금
"And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in triple line all about it like a neck-circlet, while above grow the roots of the earth and unfruitful sea. There by the counsel of Zeus who drives the clouds the Titan gods are hidden under misty gloom, in a dank place where are the ends of the huge earth. And they may not go out; for Poseidon fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes and Cottus and great-souled Obriareus live, trusty warders of Zeus who holds the aegis."

Plato 지음, Benjamin Jowett 영역 1871, 《Gorgias》. 세계의 지배권의 분할
"Soc. Listen, then, as story-tellers say, to a very pretty tale, which I dare say that you may be disposed to regard as a fable only, but which, as I believe, is a true tale, for I mean to speak the truth. Homer tells us (Il.), how Zeus and Poseidon and Pluto divided the empire which they inherited from their father. Now in the days of Cronos there existed a law respecting the destiny of man, which has always been, and still continues to be in Heaven,—that he who has lived all his life in justice and holiness shall go, when he is dead, to the Islands of the Blessed, and dwell there in perfect happiness out of the reach of evil; but that he who has lived unjustly and impiously shall go to the house of vengeance and punishment, which is called Tartarus. And in the time of Cronos, and even quite lately in the reign of Zeus, the judgment was given on the very day on which the men were to die; the judges were alive, and the men were alive; and the consequence was that the judgments were not well given. Then Pluto and the authorities from the Islands of the Blessed came to Zeus, and said that the souls found their way to the wrong places. Zeus said: 'I shall put a stop to this; the judgments are not well given, because the persons who are judged have their clothes on, for they are alive; and there are many who, having evil souls, are apparelled in fair bodies, or encased in wealth or rank, and, when the day of judgment arrives, numerous witnesses come forward and testify on their behalf that they have lived righteously. The judges are awed by them, and they themselves too have their clothes on when judging; their eyes and ears and their whole bodies are interposed as a veil before their own souls. All this is a hindrance to them; there are the clothes of the judges and the clothes of the judged.—What is to be done? I will tell you:—In the first place, I will deprive men of the foreknowledge of death, which they possess at present: this power which they have Prometheus has already received my orders to take from them: in the second place, they shall be entirely stripped before they are judged, for they shall be judged when they are dead; and the judge too shall be naked, that is to say, dead—he with his naked soul shall pierce into the other naked souls; and they shall die suddenly and be deprived of all their kindred, and leave their brave attire strewn upon the earth—conducted in this manner, the judgment will be just. I knew all about the matter before any of you, and therefore I have made my sons judges; two from Asia, Minos and Rhadamanthus, and one from Europe, Aeacus. And these, when they are dead, shall give judgment in the meadow at the parting of the ways, whence the two roads lead, one to the Islands of the Blessed, and the other to Tartarus. Rhadamanthus shall judge those who come from Asia, and Aeacus those who come from Europe. And to Minos I shall give the primacy, and he shall hold a court of appeal, in case either of the two others are in any doubt:—then the judgment respecting the last journey of men will be as just as possible.'"

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Works And Days》 109~201행. 인간의 다섯 시대.

Hesiod 지음, Hugh G. Evelyn-White 영역 1914, 《Theogony》 507~514행. 이아페티오니데스
"Now Iapetus took to wife the neat-ankled mad Clymene, daughter of Ocean, and went up with her into one bed. And she bare him a stout-hearted son, Atlas: also she bare very glorious Menoetius and clever Prometheus, full of various wiles, and scatter-brained Epimetheus who from the first was a mischief to men who eat bread; for it was he who first took of Zeus the woman, the maiden whom he had formed."

theoi.com

아래의 두 문헌에 따르면 케이론은 크로노스와 오케아니스 가운데 하나인 필리아의 아들이다.
아폴로니오스 로디오스의 《아르고나우티카》 I.554행의 스콜리움(scholium, 고전 방주(旁註))에 기술된 인용문으로, 지금은 상실된 문헌인 《티타노마키아(Titanomachia)》로부터 가져온 인용문: "By nightfall they [the Argonauts] were passing the Isle of Philyra [at the eastern end of the southern Black Sea coast]. This was where Kronos (Cronus) son of Ouranos, deceiving his consort Rhea, lay with Philyra daughter of Okeanos in the days when he ruled the Titanes in Olympos and Zeus was still a child, tended in the Kretan cave by the Kouretes of Ida. But Kronos and Philyra were surprised in the very act by the goddess Rhea. Whereupon Kronos leapt out of bed and galloped off in the form of a long-maned stallion, while Philyra in her shame left the place, deserting her old haunts, and came to the long Pelasgian ridges. There she gave birth to the monstrous Kheiron (Chiron), half horse and half divine, the offspring of a lover in questionable shape."
슈도-아폴로도로스의 《비블리오테케》 1.2.4절: "And to Cronus and Philyra was born Chiron, a centaur of double form"

Pseudo-Apollodorus 지음, James George Frazer 영역 1921, 《The Library》 1.2.1절. 제우스의 성장과 티타노마키아
"[1.2.1] But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow,¹²⁾ which forced him to disgorge first the stone and then the children whom he had swallowed, and with their aid Zeus waged the war against Cronus and the Titans.¹³⁾ They fought for ten years, and Earth prophesied victory¹⁴⁾ to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And the Cyclopes then gave Zeus thunder and lightning and a thunderbolt,¹⁵⁾ and on Pluto they bestowed a helmet and on Poseidon a trident. Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards¹⁶⁾; but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades.¹⁷⁾
¹²⁾ As to the disgorging of his offspring by Cronus, see Hes. Th. 493ff., who, however, says nothing about the agency of Metis in administering an emetic, but attributes the stratagem to Earth (Gaia).
¹³⁾ As to the war of Zeus on the Titans, see Hes. Th. 617ff.; Hor. Carm. 3.4.42ff.; Hyginus, Fab. 118.
¹⁴⁾ The most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See Aesch. Eum. 1ff.; Paus. 10.5.5ff. It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See Paus. 5.14.10. At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See Pliny, Nat. Hist. xxviii.147; compare Paus. 7.25.13. In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the priestess was thrown into the prophetic trance by natural exhalations from the ground, and they explained the decadence of the oracle in their own time by the gradual cessation of the exhalations. The theory is scouted by Cicero. See Plut. De defectu oraculorum 40ff.; Cicero, De divinatione i.19.38, i.36.79, ii.57.117. A similar theory is still held by wizards in Loango, on the west coast of Africa; hence in order to receive the inspiration they descend into an artificial pit or natural hollow and remain there for some time, absorbing the blessed influence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See Die Loango Expedition, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441. As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see Diod. 16.26; Strabo 9.3.5; Paus. 10.5.7; Justin xxiv.6.6-9. That the Pythian priestess descended into the cavern to give the oracles appears from an expression of Plutarch (De defectu oraculorum, 51, katebê men eis to manteion). As to the oracles of Earth in antiquity, see A. Bouche-Leclercq, Histoire de la Divination dans l'Antiquité, ii.251ff.; L. R. Farnell, The Cults of the Greek States, iii.8ff.
¹⁵⁾ Compare Hes. Th. 501-506ff.
¹⁶⁾ Compare Hes. Th. 717ff.
¹⁷⁾ Compare Hom. Il. 15.187ff.; Plat. Gorg. 523a."

Pseudo-Apollodorus 지음, James George Frazer 영역 1921, 《The Library》 1.1.4절. 크로노스가 우라노스를 거세함
"[1.1.4] But Earth (가이아), grieved at the destruction of her children (헤카톤케이레스와 키클롭스), who had been cast into Tartarus, persuaded the Titans to attack their father and gave Cronus (크로노스) an adamantine sickle. And they, all but Ocean (오케아누스), attacked him, and Cronus cut off his father's genitals and threw them into the sea; and from the drops of the flowing blood were born Furies, to wit, Alecto, Tisiphone, and Megaera.⁶⁾ And, having dethroned their father, they brought up their brethren who had been hurled down to Tartarus, and committed the sovereignty to Cronus.
⁶⁾ Compare Hes. Th. 156-190. Here Apollodorus follows Hesiod, according to whom the Furies sprang, not from the genitals of Sky which were thrown into the sea, but from the drops of his blood which fell on Earth and impregnated her. The sickle with which Cronus did the deed is said to have been flung by him into the sea at Cape Drepanum in Achaia (Paus. 7.23.4). The barbarous story of the mutilation of the divine father by his divine son shocked the moral sense of later ages. See Plat. Rep. 2, 377e-378a; Plat. Euthyph. 5e-6a; Cicero, De natura deorum ii.24.63ff. Andrew Lang interpreted the story with some probability as one of a worldwide class of myths intended to explain the separation of Earth and Sky. See Andrew Lang, Custom and Myth (London, 1884), pp. 45ff., and as to myths of the forcible separation of Sky and Earth, see E. B. Tylor, Primitive Culture, i.322ff."

Pseudo-Apollodorus 지음, James George Frazer 영역 1921, 《The Library》 1.1.4-1.1.5절. 우라노스의 거세와 키클롭스와 헤카톤케이레스의 재감금
"[1.1.4] But Earth, grieved at the destruction of her children, who had been cast into Tartarus, persuaded the Titans to attack their father and gave Cronus an adamantine sickle. And they, all but Ocean, attacked him, and Cronus cut off his father's genitals and threw them into the sea; and from the drops of the flowing blood were born Furies, to wit, Alecto, Tisiphone, and Megaera. And, having dethroned their father, they brought up their brethren who had been hurled down to Tartarus, and committed the sovereignty to Cronus.
[1.1.5] But he again bound and shut them up in Tartarus,"

Pseudo-Apollodorus 지음, James George Frazer 영역 1921, 《The Library》 1.6.1절. 기간테스와 기간토마키아
"[1.6.1] Such is the legend of Demeter. But Earth, vexed on account of the Titans, brought forth the giants, whom she had by Sky.⁸⁵⁾ These were matchless in the bulk of their bodies and invincible in their might; terrible of aspect did they appear, with long locks drooping from their head and chin, and with the scales of dragons for feet.⁸⁶⁾ They were born, as some say, in Phlegrae, but according to others in Pallene.⁸⁷⁾ And they darted rocks and burning oaks at the sky. Surpassing all the rest were Porphyrion and Alcyoneus, who was even immortal so long as he fought in the land of his birth. He also drove away the cows of the Sun from Erythia. Now the gods had an oracle that none of the giants could perish at the hand of gods, but that with the help of a mortal they would be made an end of. Learning of this, Earth sought for a simple to prevent the giants from being destroyed even by a mortal. But Zeus forbade the Dawn and the Moon and the Sun to shine, and then, before anybody else could get it, he culled the simple himself, and by means of Athena summoned Hercules to his help. Hercules first shot Alcyoneus with an arrow, but when the giant fell on the ground he somewhat revived. However, at Athena's advice Hercules dragged him outside Pallene, and so the giant died.⁸⁸⁾
⁸⁵⁾ According to Hesiod (Hes. Th. 183ff.), Earth was impregnated by the blood which dropped from heaven when Cronus mutilated his father Sky (Uranus), and in due time she gave birth to the giants. As to the battle of the gods and giants, see Tzetzes, Scholiast on Lycophron 63; Hor. Carm. 3.4.49ff.; Ov. Met. 1.150ff.; Claudian, Gigant.; Sidonius Apollinaris, Carm. xii.15ff., ed. Baret; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 4, 92 (First Vatican Mythographer 11; Second Vatican Mythographer 53). The account which Apollodorus here gives of it is supplemented by the evidence of the monuments, especially temple-sculptures and vase-paintings. See Preller-Robert, Griechische Mythologie, i.67ff. Compare M. Mayer, Die Giganten und Titanen, (Berlin, 1887). The battle of the gods and the giants was sculptured on the outside of the temple of Apollo at Delphi, as we learn from the description of Euripides (Eur. Ion 208ff.). On similar stories see Frazer's Appendix to Apollodorus, “War of Earth on Heaven.”
⁸⁶⁾ Compare Ov. Met. 1.184, Tristia, iv.7.17; Macrobius, Sat. i.20.9; Serv. Verg. A. 3.578; Claudian, Gigant. 80ff.; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 92 (Second Vatican Mythographer 53). Pausanias denied that the giants were serpent-footed (Paus. 8.29.3), but they are often so represented on the later monuments of antiquity. See Kuhnert, in W. H. Roscher's Lexikon der griech. und röm. Mythologie, i.1664ff.; M. Mayer, Die Giganten und Titanen, pp. 274ff.
⁸⁷⁾ Phlegra is said to have been the old name of Pallene (Stephanus Byzantius, s.v. Phlegra). The scene of the battle of the gods and giants was laid in various places. See Diod. 5.71; Strab. 5.4.4, 6, Strab. 6.3, 5, Strab. 7 Fr. 25, 27, Strab. 10.5.16, Strab. 11.2.10; Paus. 8.29.1, with my note. Volcanic phenomena and the discovery of the fossil bones of large extinct animals seem to have been the principal sources of these tales.
⁸⁸⁾ Compare Pind. N. 4.27, Pind. I. 6.31(45) with the Scholia; Tzetzes, Scholiast on Lycophron 63. The Scholiast on Pind. I. 6.32(47), mentions, like Apollodorus, that Alcyoneus had driven away the oxen of the Sun. The reason why Herakles dragged the wounded giant from Pallene before despatching him was that, as Apollodorus has explained above, the giant was immortal so long as he fought on the land where he had been born. That, too, is why the giant revived when in falling he touched his native earth."

Pseudo-Apollodorus 지음, James George Frazer 영역 1921, 《The Library》 1.1.6절. 제우스의 탄생지 - 딕테 동굴
"[1.1.6] Enraged at this, Rhea repaired to Crete, when she was big with Zeus, and brought him forth in a cave of Dicte.⁸⁾ She gave him to the Curetes and to the nymphs Adrastia and Ida, daughters of Melisseus, to nurse.
⁸⁾ According to Hesiod, Rhea gave birth to Zeus in Crete, and the infant god was hidden in a cave of Mount Aegeum (Hes. Th. 468-480). Diod. 5.70 mentions the legend that Zeus was born at Dicte in Crete, and that the god afterwards founded a city on the site. But according to Diodorus, or his authorities, the child was brought up in a cave on Mount Ida. The ancients were not agreed as to whether the infant god had been reared on Mount Ida or Mount Dicte. Apollodorus declares for Dicte, and he is supported by Verg. G. 4.153, Serv. Verg. A. 3.104, and the Vatican Mythographers (Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79, First Vatican Mythographer 104; Second Vatican Mythographer 16). On the other hand the claim of Mount Ida is favoured by Callimachus, Hymn i.51; Ovid Fasti 4.207; and Lactantius Placidus on Statius, Theb. iv.784. The wavering of tradition on this point is indicated by Apollodorus, who, while he calls the mountain Dicte, names one of the god's nurses Ida. "

Diodorus Siculus 지음, C. H. Oldfather 영역 1935, 《Library of History》 5.70절. 제우스의 탄생지와 양육지
"BIRTH OF ZEUS
[5.70.1] Regarding the birth of Zeus and the manner in which he came to be king, there is no agreement. Some say that he succeeded to the kingship after Cronus passed from among men into the company of the gods, not by overcoming his father with violence, but in the manner prescribed by custom and justly, having been judged worthy of that honour. But others recount a myth which runs as follows: There was delivered to Cronus an oracle regarding the birth of Zeus which stated that the son who would be born to him would wrest the kingship from him by force.
[5.70.2] Consequently Cronus time and again did away with the children whom he begot; but Rhea, grieved as she was, and yet lacking the power to change her husband’s purpose, when she had given birth to Zeus, concealed him in Idê, as it is called, and, without the knowledge of Cronus, entrusted the rearing of him to the Curetes who dwelt in the neighbourhood of Mount Idê. The Curetes bore him off to a certain cave where they gave him over to the Nymphs, with the command that they should minister to his every need.
[5.70.3] And the Nymphs nurtured the child on a mixture of honey and milk and gave him upbringing at the udder of the goat which was named Amaltheia. And many evidences o the birth and upbringing of this god remain to this day on the island.
[5.70.4] For instance, when he was being carried away, while still an infant, by the Curetes, they say that the umbilical cord (omphalos) fell from him near the river known as Triton, and that this spot has been made sacred and has been called Omphalus after that incident, while in like manner the plain about it is known as Omphaleium. And on Mount Idê, where the god was nurtured, both the cave in which he spent his days has been made sacred to him, and the meadows round about it, which lie upon the ridges of the mountain., have in like manner been consecrated to him.
[5.70.5] But the most astonishing of all that which the myth relates has to do with the bees, and we should not omit to mention it: The god, they say, wishing to preserve an immortal memorial of his close association with the bees, changed the colour of them, making it like copper with the gleam of gold, and since the region lay at a very great altitude, where fierce winds blew about it and heavy snows fell, he made the bees insensible to such things and unaffected by them, since they must range over the most wintry stretches.
[5.70.6] To the goat (aeg-) which suckled him Zeus also accorded certain honours, and in particular took from it a surname, being called Aegiochus.³³⁾ And when he had attained to manhood he founded a city in Dicta, where indeed the myth states that he was born; in later times this city was abandoned, but some stone blocks of its foundations are still preserved.
³³⁾ “Aegis-bearing,” a common epithet of Zeus, from aegis (“goat-skin”)."

Homer 지음, A. T. Murray 영역 1924, 《Iliad》 제15권 184~199행. 세계의 지배권의 분할
"[184] Then, stirred to hot anger, the glorious Shaker of Earth spake unto her: "Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet let him abide in his third portion, how strong soever he be. And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid.""

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펠라스고이족(영어판)(Pelasgians)은 선사시대부터 펠로폰네소스 지역에 거주하던 민족이다. 이 민족의 신화는 현재까지 전해지고 있는 그리스 신화 중에서 가장 오래된 것으로 알려져 있다.

토성(Saturn)이라는 이름은 로마 신화에서 크로노스와 동일시 되는 사투르누스(Saturnus)에서 왔다. 토요일(Saturday)역시 '토성의 날'이라는 의미로 사투르누스에서 따온 것이다.

헤카톤케이레스(고대 그리스어: Ἑκατόγχειρες 영어: Hekatonkheires, Hecatonchires)는 코토스(Cottos, 용감한 자) · 브리아레오스(Briareos, 강한 자) · 기게스(Gyges, 땅에서 태어난 자)의 삼형제를 말한다. '헤카톤케이레스'의 문자 그대로의 의미는 '백개의 손을 가진 자'이다. 참고로, 헤카톤케이레스는 기간테스(그리스어: Γίγαντες, 영어: Giants)와는 구별되는데 기간테스는 우라노스가 크로노스에 의해 거세당할 때 흘린 피가 땅(가이아)에 떨어진 후 그 피에 젖은 땅으로부터 태어난 거인들을 말한다. 이에 비해 헤카톤케이레스는 우라노스와 가이아의 정상적인 결합에 의해 태어난 거인들이다.