Category: Zeus

There is an infinite of myths, stories, theories, scriptures, etc. on how humanity was created, and who created us. Based on Greek Mythology we were created by Prometheus with the power of the gods like Zeus and Athena. But, based on the Bible that is for Christians, it says that God created heaven and earth, and the creator of humans. Also, this journey of human creation had a lot of bumps and both of the myths ended up with a punishment that made is “mortals” and we have to work to be able to feed ourselves The myth of Prometheus and the myth of Adam & Eve have very clear similarities and also a lot of differences, but the most important thing is the message behind both of the myths. Based on Greek Mythology, before the creation of humanity, there was a war between the Gods and the Titans that they were known to be giants. Almost all of the titans died or went to what is known the eternal hell. But one of the Titans named Prometheus, which in other words means “Foresight”, also his brother Epimetheus joined him to fight in the side of the Gods.

Zeus was very proud of these two, Zeus gave trust to both to be in charge of the creation of all organisms (living things). Epimetheus, the brother of Prometheus was in charge of creating organisms, for example, give them the power of flight, the ability to breathe underwater, and the capability of the use of legs to move and race. But Prometheus was given an important task, which was the “creation of humans”, Prometheus used lumps of clay and shaped them to the spitting image of the gods. Athena admired the creation of the humans, so she blew on the clay and gave humans life although the humans were all the same, Zeus decided that the humans would have to remain mortal, he disliked the humans, but he could not make them disappear, also they would have to worship the gods. The humans are created in a matter that they would obey the gods without questions, they were vulnerable to anything surrounding them, they would have to depend on the gods to be guided and protected. But after all this occurred, Prometheus wasn’t happy on how the gods were using humans.

Prometheus had another mindset for the humans, that involves them for a greater purpose. In another chapter of this Mythology Zeus wanted Prometheus to decide how, who, when, and where to make sacrifices would be made. But Prometheus wasn’t boneheaded he decided to trick the gods, in which would ultimately benefit the humans. Prometheus went ahead and sacrificed a bull into two portions. Prometheus placed two bowls, the first bowl contained the most succulent and delicious flesh and skin, basically steaks, but on top of the “Steaks” he placed the unappealing Bulls stomach, which basically would make it the least appetizing part of the animal. The second bowl consisted of a pit of bones, but on top he put a thick rich layer of fat, which it looked a little bit better than the disgusting bull’s stomach. Later Prometheus made Zeus choose a bowl for himself and the other bowl for the humans. Zeus ended up choosing the bones and the layers of fat. Let’s be honest, we would have done the same thing. So significantly the other portion was for the humans, which was the best part, we all like that juicy Sirloin Steak. When Zeus noticed what was underneath the layer of thick fat, Zeus was outraged by the trick that Prometheus pulled on him. Based on the deception of Prometheus, Zeus made the humans accountable for it, Zeus punished the humans by taking fire away from them. You may ask: Why is that a big deal? The big deal is that over time the only way they won’t freeze to death was by making a bonfire to stay warm, then to be able to eat meat or grain in an unsatisfactory way, and fire also worked as protection. But with fire gone it caused huge chaos between civilizations.

Prometheus was very angry for Zeus’s decision to this, he didn’t want to see his own creation be suffering like that, so Prometheus decided to climb Mount Olympus and steal a spark of fire from Hephaestus which was the god of fire and was also the locksmith for all the gods in Mount Olympus, and Prometheus brought it back safely for the people. When Prometheus gave back the humans the power of fire, it gave them the power to harness nature for their own benefit and finally it would let them to outweigh the natural order. Again, with fire they could cook, get warm, and protect themselves, so this means that humans were able to craft weapons, so which means to have availability to claim war. So basically, the act of Prometheus to return the fire to the humans, it gave humans a cause to ignite the rapid progression of civilization. When Zeus noticed what was happening, he got angry for Prometheus going behind his back, so Zeus wanted revenge. Zeus ordered making the first human woman, whose name would be Pandora. Pandora was delivered in form of a box to Epimetheus, but Prometheus warned him about not opening anything from Zeus. He didn’t listen to his brother, so when he noticed the beautiful woman, he ended up marrying her.

Pandora had one mission, she needed to open a box when she got married to Epimetheus, but she buried it. When they got married, Pandora felt tempted, so she ended up opening the box that contained the sorrows of the world like evil, disease, poverty and war. Then Zeus punished Prometheus by chaining him to a cliff for eternity, the catch is that he would be visited by a vulture that would eat his liver every day, and at night the liver would regenerate but it would happen the same thing every day again. The Bible is a recompilation of various sacred text and scriptures that are the product of the relationship between God Almighty and humans. But everything starts with the Book of Genesis through the first five chapters, which talks about the creation of planet Earth and all living, obviously including humans. Based on the Bible, God created man of his image and likeness, also from a lump of clay, God decided to name it, Adam. Afterward, God creates Eve from Adam’s rib, she is meant to be Adam’s wife. Both were innocent, they didn’t have any shame about being naked, they were instructed by God to multiply and serve him no matter what and be thankful for everything he has created for them. God placed Adam & Eve in the Garden of Eden, which allowed them to live freely, they anything from the garden, basically there was no harm possible that could come to hurt them. But, God had only one rule, it was to never eat from the tree that contained the knowledge of good and evil, and he warned them that if they eat it they would die.

One evening Satan came to Eve in the form of a serpent and tempted Eve to eat the only forbidden fruit in the garden. Eve reached out to eat the fruit when she ate it did not kill her, she also convinced Adam to eat the forbidden fruit, and told him that nothing would happen, Adam took a bite from the fruit, they didn’t know what was coming for them. For the first time in their lives, they were afraid, afraid of what god might think or do with them. With great pain God had to throw them out of the Garden of Eden, because Adam & Eve brought good and evil to the world, with all that they brought SIN also. With sin it brought pain, sadness, sickness, and ultimately death. But after Adam & Eve were faced with their biggest challenge in life, which was to survive, they needed to work to survive, they needed to build a home for shelter, learn to grow food and hunt, and protect from predators, but no matter if they do all these things well done, they would end up dying at some point. After a deep description about the Book of Genesis and the Mythology of Prometheus, both of these stories had a lot of similarities and a few facts that are hidden in the scriptures. I took the liberty to interview a Pastor, and we discussed from the first five chapters of the Bible, he raised so many good points, that I would have to start a new paper.

Putting everything aside we can start by saying that Pandora and Eve were created after men, maybe it could be because at that time women were inferior or even powerless compared to men, but another point is that both women were created by men; Pandora from Hephaestus and Eve from God with Adam’s rib. Also, both myths present that women are the key factor for the fall of humankind. In Prometheus Pandora’s mission was to marry Epimetheus and then be willing to open a box that contained sorrows of the world like evil, disease, poverty and war and was spread through all over the world. The book of Genesis demonstrated that Eve was the one who bit the apple and unleashed the knowledge of good and evil, this was the result of losing innocence and being ashamed of being naked, and they were kicked out of the Garden of Eden and if it wasn’t enough they became “mortals”. Another point is that both myths demonstrate that humankind were attempting to get deliver all of what their gods demanded. The “curse” that Adam and Eve had to go through like experiencing the torments of work, also they had Eve had to suffer through pregnancy, and striving to work hard to be able to be sustained are associated with similar “curses” that mankind needed to suffer due to Prometheus that tried to trick Zeus. For example, before going through all these horrors they were given every kind of stuff to survive, but know they had to hunt, risk their lives, going through the trouble of not finding food This foundation of agribusiness was a sign of separation between man and creature.

This prevalence of man over creature is additionally found in Genesis when Adam names the creatures that divine beings convey to him. Be that as it may, there are likewise numerous contrasts between these two fantasies. Right off the bat, Eve was made from the rib of Adam as is made legitimately from a human. Nevertheless, Pandora was produced using the dirt of the earth and is in this way less human than Eve. Furthermore, Eve was made to be a buddy to man ‘It isn’t great that ought to be separated from everyone else, I will make him assistance meet for him (Genesis 2:18) rather than this, Pandora was made to rebuff and obliterate man. Accordingly, Eve was the reason for the discipline, yet Pandora was the discipline. Also, despite the fact that the character of the demon could be viewed just like the snake in the Genesis story and as Prometheus’s myth, there are contrasts in the measure of bravery that it would have taken to slight their definitive figures. The snake could be viewed as going out on a limb because of the obscure intensity of god which could be a transcendent figure. Be that as it may, Prometheus could be viewed as being more intrepid in light of the fact that he knew about Zeus’ capacity and despite the fact that he realized that Zeus had battled his way to the top, Prometheus still had the guts to proceed with the bull sacrifice trick. In my personal opinion, I do think there is a life lesson between these two myths, I am NOT a Christian person not because I don’t know who he is, just that I don’t agree with how humans are portraying it to the world. But Hebrew God is a God of Love. Why do I say? I say it because he created humankind to his own image, but he desired to make us and based on the Bible God “created” this wonderful planet for us to enjoy and protect. But also, wanted us to live free and don’t think about anything else, but there was a catch, Adam & Eve could consume anything in the Garden of Eden there was a tree in the middle that contained the forbidden fruit, but Eve felt tempted and ate it.

God noticed that and he kicked them out of the Garden because they disobeyed him, but God wanted for them to understand what they had done, he didn’t make them feel small or wanted to get rid of them, he gave them trust But in the difference of Zeus, Zeus was a war god, he was angry all the time. When humans were created, he didn’t like them, when Prometheus tricked him, he basically took the humans, as hostages, with no intention of helping them. In conclusion, there is no certainty that any of this ever happened, but between these myths, there is a lot to learn either if it’s for yourself or for your family. Sometimes we want to do things that will benefit others, but it will affect a higher self, it all depends on the reason why you are doing these things and what sacrifices may come in the future. In regards of both of the myths God didn’t control us, but he did want us to learn to obey, but we didn’t and there were repercussions about it. But Zeus, wanted to control the humans, and make them serve and follow him blindly, but when Prometheus stole back the fire when Zeus took it from them, it was an act of rebellion.

The vase, “Ganymede with Cock and Hoop”, is a red-figure bell krater that was made in 525-475 BC by Berlin Painter, located in Musee du Louvre, Paris. The Athenian vase is in large size and has a large opening and a big belly. The frame that showed on the vase was the Greek myth about the young man, Ganymede, is playing the loop with one hand and has a cock on the other hand. The other side of the vase is Zeus in pursuit. Ganymede is probably the prince of Troy, and he is known for his beauty. His father is Tros. In the myth, Zeus becomes an eagle and kidnaps Ganymede in order to bring him to Mount Olympus as Zeus’s cupbearer. From the figures, frames, and shape of the krater and painter, there would be a deeper understanding of erotic pursuits on this red-figure vase, even there are many versions of the myth of the characters.

The vase follows the myth that one frame is that Ganymede plays the loop with a cock and one frame is Zeus with a scepter on his hands. The frames are all monoscenic. It is unified narrative since the scenes are at the same time, but in a different place. Both characters are on its own with one or two objects on their hands. The background is clear with one band of decoration at the bottom of the belly. It is the favour way that the Berlin Painter likes to compose on the bell krater.1 Ganymede on the bell krater is nude. The red hair on him is loose and there are leaves crowned on the head. He has the motion of walking with a stick as he is turning the loop. Ganymede looks youth. So, he indicates his youth as he is doing a sport with the loop. The cock symbolizes as a gift since it is held on one hand high in the air that looks like the cock was offered to god, Zeus. It is a connection between Ganymede and Zeus. On the other side of the vase, Zeus holds a scepter with a himation on the body. He is facing Ganymede, so it looks like Zeus is walking toward Ganymede. Ganymede seems to be more graceful than Zeus. Although the two figures are individuals on two sides of the krater, there are interactions and relations with symbols and gestures between Ganymede and Zeus.

According to the article, “Greek Vase by the Berlin Painter” by Betty Grossman, there are many similarities between the vase produced by the Berlin Painter and the individual figures are related to each other on the same vase (Grossman, 1960). The Berlin Painter’s technique, shape and scheme of decorations are unique and unlike other painters. The “Ganymede with Cock and Hoop” vase is a typical work of a Berlin Painter. Other than the Nolan-type amphora, the Berlin Painter always uses bell kraters with two handles on the top, which the kraters are used to mix the water and wine in the banquets.2 This type of kraters is rare in an Attic vase in that there is no foot on the base to support the vase. The proportion of the krater is harmonious and the vase height is the same as the diameter. Meanwhile, the hoop diameter equals to the base diameter. Even though there is no sign of the Berlin Painter on the vase, he generated many vases from 500 to 450 BCE. Most of this Berlin Painter’s vases focused on the presentation of nudity and body movements. Most of the work is with large vases and amphora, and the figures are individuals that connect with common body motions.3 This Berlin Painter is fantastic on his technique, where the lines on the vases are fluid with smooth lines and softness and hardness of the lines, for instance, the hair of Ganymede.

There are several versions of the myth and different understandings of the frame in the vase. Some said that Ganymede was Tros’ son and the brother of Ilus and Assaracus. He was taken away by Zeus and stayed with the god of eternal.4 Others said that Ganymede was Laomedon’s son or Ilus’ son or Assaracus or Erichthonius’s. On the same hand, he was taken away from the earth in different ways. Also, there is a tradition that said that he was not taken away by any god, but he was killed by Minos or Tantalus.5 There are many other statements that have a different myth about Ganymede. Different versions of the myth could create different meanings for the scene in the vase. In any case, for most of the traditions, Ganymede is symbolized as a handsome youth and a beautiful slave of Zeus.

There would be different interpretations for the vase as there are different traditions. For example, the krater could be analyzed as ‘The mixing bowl from the sky [constellation Crater], from which Ganymede mixes the liquor and ladles out a cup for Zeus and the immortals (Nonnus, 5th A.D.).’6 It can be better explained that why the painter used the krater and how it fits this tradition. There is a version of the statement for this particular vase is that ‘Zeus kidnapped Ganymede by means of an eagle, and set him as cupbearer in the sky (Pseudo-Apollodorus, 2nd A.D).’7 That is why, in this case, there is a scepter in Zeus’ hand that shows the kidnapped of Ganymede and a cock on Ganymede’s hand that indicates the eagle. The meaning of the figures and objects can be different with different explanations.

In the vase of “Ganymede with Cock and Hoop”, the most reasonable and possible interpretation could be that Zeus abducted Ganymede. The vase demonstrated an erotic chase scene between Ganymede and Zeus. Zeus is holding a weapon and Ganymede is walking away from Zeus. It seems like the scene of Poseidon pursuing Anymore, except that here it is two males, and they are on separate sides of the krater. Even though most of the courting or erotic pursuit scenes were between the male and female, in this krater, it is between the male and male. Ganymede is called ‘eros’ sometimes that means sexual desire, especially homosexual love. According to the article “Courtship Scenes in Attic Vase-Painting”, Shapiro mentioned that the topic of the mythological prototype of Ganymede and Zeus started in the fifth century (Shapiro, 1981). At that time, male homosexual pairs were popular, such as the example of Ganymede and Zeus, and Troilus and Achilles. Shapiro noted that it was either pursuit, or abduction between Ganymede and Zeus, but it cannot be courtship even though Ganymede is nude.8

On the same hand, according to Sparkes in the article of “The Red and the Black: Studies in Greek Pottery (Sparkes, 1996)”, Zeus abducting Ganymede is the “erotic overtone9” that contains the symbolization of “removal for this world10.” This article also Zeus abducted Ganymede as a slave, but homosexuality should disappear because it breaks the law of nature. Human supposes to have marriage and give birth to a child in order to continue the generation, but male-to-male love cannot produce children, so it is against nature’s law. Nevertheless, sexuality, much more than just genital behavior, is the gift from God. It is a way of embodying and expressing love. Zeus uses the action of homosexuality to present his way of love to the male, Ganymede.

Usually, in the fifth century in Greek, political citizenship was only for adult males, not children, women, and slave. The males are dominant, however, this krater shows that Ganymede is not only chased by Zeus, but also a slave of Zeus. Ganymede has a lower level of political position. Although he is an adult male, he had the same treatment as women and slave at that time under the hand of Zeus. On the other hand, Zeus is the god. So, he had higher authority, but he is also lascivious. He not only has many wives and children but also has many relationships with other males and other females, in both genders. Ganymede is only one of them, and he acts as a slave. He is the embodiment of beauty. So, the book, “Homeric Hymn 5 to Aphrodite(White, 7th – 4th B.C)”, talked about “Verily wise Zeus carried off golden-haired Ganymede because of his beauty.’11 As Zeus is a sex addict and a gay, he thinks that Ganymede is a beautiful mortal as Zeus cannot resist the allures from Ganymede, so it could be produced as scenes on the vases and it appeared on many vases over and over again. Zeus’ love toward Ganymede is too extreme that was ‘a wonder to see…deathless and unageing, even as the gods.”12 It is not too fair for Ganymede has to be Zeus’ slave since everyone has equal rights. Even if Zeus is the god, and he can rule and demand people, he cannot abduct and force Ganymede to do homosexual actions. On the same hand, the facial expression of Ganymede on this krater is depressed, nervous, and scared because the line of the mouth is curved downward. It demonstrates that Ganymede is forced to become the slave of Zeus, and he also does not accept homosexuality.

In Greek myth, Ganymede is also the god of homosexuality. The sex between men was respected by humans in ancient Greece probably because that this action is god’s behavior. According to the article, “The Exquisite Corpse of Ganymede: A Cursory Overview of an Ancient Gender Studies Discourse,” by Andrew Calimach, the myth of Zeus and Ganymede exposed the sex and love between males and homosexuality in public in Greek art (Calimach, 2007). The article talked about this myth helps aesthetics to be formed and it is an ethic of homosexual male love that appeared repeatedly. Callimachus also mentioned that the myth of Zeus and Ganymede is mainly about the conversation about homosexuality in ancient Greece, and he extended to sex education, warning against sexual assault, debate on pedophilia.13 He explored on homosexual Greek mythology as the important social use of the gay. He also compared the male love that was stressed by Zeus and Ganymede in the aspects of religion, culture, and history both in the past and present. It leads to the conclusion of recognizing beauty as it is fundamental of the creative act, which all together guides to love.14

If the art market connoisseur would look over the krater, “Ganymede with Cock and Hoop”, and sell it to buyer, it would be more expensive than other red-figure vases in the fifth century. It is because it is a famous vase and there are different understandings according to the different traditions of myth. The krater is also about erotic pursuits between Zeus and Ganymede and homosexuality. In addition, the krater is in the collection of Musee du Louvre in Paris now, and before it was in the collection of Campana in 1861. It appeared in a lot of books as well, some of them are well-known. As it is in the Musee du Louvre, the information is reliable. The size of the krater is large, about thirty center meters times thirty center meters. In the meantime, the general quality of the krater is great since it is stable, not broken, no falling-off parts and the frame can be seen clearly. There are some scratches and some loss of colour in the background, but it can be ignored. Therefore, if the buyer knows about the history of the krater and the meaning behind the scenes, the real price would be way higher than the estimated price.

Overall, “Ganymede with Cock and Hoop” is a vase that could be explained with several versions of the myth as there are many traditions. The anonymous Berlin Painter created this bell krater in his common use way and in his own style. Both the painter and the myth together produced this vase and created a deeper understanding and meaning for this bell krater. Meanwhile, there is a deeper meaning to the scene on the krater that the iconography is the erotic pursuits and homosexuality in the fifth century on the red-figure vases.

The ancient Greeks believed that the universe created the gods. By that time, heaven and earth had already been formed and were the first parents. The Titans were their children and the gods, their grandchildren. The Titans were of enormous size and incredible strength. Kronus reigned supreme among them and ruled the other Titans until his son, Zeus, ousted him. Kronus fled to Italy and brought in the Golden Age, a time of perfect peace and happiness that lasted as long as he reigned. Would it not have been better had Zeus not taken over and Kronus continued his reign? We shall see.

In Greek mythology, twelve great Olympians were supreme among the gods who succeeded the Titans. They were called Olympians because Olympus was their home. All the Olympians were related to one another. They are as follows: Zeus, Hera, Posiedon, Hades, Aphrodite, Apollo, Ares, Artemis, Athena, Hephaestus, Hestia, Demeter and Dionysius.

Zeus and his brothers drew lots for their share of the universe. The sea fell to Poseidon, the underworld to Hades, and Zeus became Lord of the Sky. They assigned themselves different realms of power, but Olympus is common to all three.

The most powerful of all was Zeus, King of Olympus. His temper affected the weather; he wielded the awful thunderbolt and threw them whenever he was unhappy. Yet, he was neither omnipotent nor omniscient. He could be opposed and deceived. Poseidon dupes him in the Iliad, and so does his wife, Hera. Sometimes that mysterious power called Fate is said to be stronger than he. Hera asks him scornfully if he proposes to deliver from death one whom Fate has doomed, “On two occasions, Zeus considers the possibility of saving a hero from the death that fate has decreed (his son Sarpedon and the beloved Hector), but both times another deity declares this to be exceptional and bad policy and Zeus gives up the idea.” (Edwards, 1987).

This is all part of Zeus’ vulnerability. Powerful in most instances but weak and helpless in others. Is this our present-day concept of a god? And yet, his power was greater than that of all the divinities put together. In the Iliad, he tells his family, “I am mightiest of all. Fasten a rope of gold to heaven and lay hold, every god and goddess. You could not drag down Zeus. But if I wished to drag you down, then I would.” (Hamilton, 1942, p. 27)

Zeus is depicted as falling in love with one woman or another and resorting to devious ways to conceal his infidelity from his wife, Hera. Isn’t promiscuity the practice of a lot of humans? There is, however, an explanation for this negative side of this most majestic of the gods. Whenever his worship spread to a place where another divine ruler had already been established, both divine rulers were fused into one. The wife of the earlier god was then transferred to Zeus. The Greeks frowned on these illicit love affairs. Isn’t this a case where this chief of the gods does not conform to the moral standards of man? The Greek army at Troy is told, “Father Zeus never helps liars or those who break their oaths.” Are there two standards here – one for humans and another for gods? Surprisingly, these conflicting ideas of Zeus, the low and the high, persisted side by side for a long time.

Hera comes next. She was Zeus’ wife and sister. The ancient Greeks considered her the protector of marriage, and married women were her particular case. She is described as the chief of the immortals in beauty and revered as much as Zeus himself. But when an account of her gets down to details, it shows her dark side. She is pictured as chiefly engaged in punishing the many women Zeus fell in love with. It didn’t matter even if they yielded only because he tricked them. She treated them all alike. It made no difference to her no matter how innocent or reluctant they were, her anger followed them and their children, and she never forgot an injury. Doesn’t this remind you of some jealous wives among the mortals, who are unreasonable and have no room in their hearts for forgiveness?

It is said that the Trojan War would have ended in an honorable peace, leaving both sides unconquered, had it not have been for Hera’s hatred of a Trojan (Paris) who had judged another goddess (Aphrodite) lovelier than she. The wrong of her slighted beauty remained with her until Troy fell in ruins.

In only one important story, the Quest of the Golden Fleece is Hera regarded as the gracious protector of heroes and the inspirer of heroic deeds. She was nevertheless revered in every home for being the mother of Ilithyla, who helped women in childbirth. It is far from the truth to say the goddesses had no power of their own. Being the wife of Zeus and Queen of Olympus, Hera was powerful, but she exercised her power in subtle sordid ways.

We see here that Hera, like her husband, Zeus is a combination of traits, good as well as bad. The two deserve each other. This relationship is not confined to mortals. In Greek mythology, sad to say, there is no perfection even among the gods.

Poseidon was the god of the sea. He was the most powerful god except for his brother, Zeus. He lived in a beautiful palace under the sea and caused earthquakes when he was in a temper (like Zeus with his thunderbolts). When he drove in his golden car over the waters, the thunder of the waves sank into stillness, and tranquil peace followed his smooth-sailing wheels.

During the Trojan War, Athena and Poseidon were the Greek’s greatest allies among the gods. But when Troy fell, everything changed – all because the Greeks forgot what was due to the gods. Athena’s wrath was deep. She went to Poseidon and laid her wrongs before him. “Help me to vengeance,” she said, “Give the Greeks a bitter homecoming. Stir your waters with wild whirlwinds when they sail. Let dead men choke the bays and line the shores and reefs.” And Poseidon agreed.

Hades was the third brother among the Olympians who drew as his share the underworld and the rule over the dead. He was also the god of wealth. Rarely did he leave his dark realm to visit Olympus, for he was not a welcome visitor. He was unpitying, inexorable but just, a terrible but not an evil god. He was King of the dead, not death itself. Perhaps his only fault was the kidnapping of a beautiful, young and innocent girl – Persephone, who became his queen. At least he was decent enough to return her to her mother for four months every year (perhaps to make amend for robbing her of her youth).

Demeter was the goddess of the harvest. She was the sister of Zeus. Her daughter, Persephone, was forced to live with Hades each winter. During this time, Demeter let no crops grow. But she was kind; the “Good Goddess,” men always called her. She was sorry for the desolation she had brought about. She made the fields once more rich with abundant fruit and flowers and green leaves.

Athena was the goddess of wisdom. She was skilled in the art of war and helped heroes such as Odysseus and Hercules. Athena sprang full-grown from the forehead of Zeus and became his favorite child.

Aphrodite was the goddess of love and beauty and the protector of sailors. She may have been the daughter of Zeus and Titan Dione, or she may have risen from the sea on a shell.

Artemis was the goddess of the hunt and the protector of women in childbirth. She hunted with silver arrows and loved wild animals. Artemis was the daughter of Zeus and Leto and also the twin of Apollo.

Apollo was the god of music and healing. He was also an archer like his sister Artemis and hunted with a silver bow.

Dionysus was the god of wine, which he invented. In ancient Greece, Dionysus was honored with springtime festivals that centered on theater. He was the son of Zeus and Semele, a mortal.

Hephaestus was the god of fire and the forge. Although he made armor and weapons for the gods, he loved peace. He was the son of Zeus and Hera and married Aphrodite.

Hestia or Vesta was the goddess of the Hearth. She was the most gentle of the gods but did not play a role in many myths. Hestia was the sister of Zeus and the oldest of the Olympians.

Hermes was the messenger of the gods, a trickster, and a friend of thieves. He was the son of Zeus and Maia. He was the speediest of all the gods.

This brings us back to his father, Zeus. When we humans aren’t squabbling among ourselves over who owns what or who’s good and who’s bad, we tend to fret about the big question – who’s in charge?

Back when the world was girding for World War II, Erich Fromm wrote Escape from Freedom, in which Fromm showed that people tend to be so afraid of being free to decide for themselves and take responsibility that they surrender their freedom.

In Prometheus Bound, Zeus is supposed to be in charge of everything. Zeus is a typical dictator. Edith Hamilton says of him, “By new laws, Zeus is ruling without law.” Unlike his father and predecessor, Kronus, who ushered in the Golden Age in Italy. Furthermore, Zeus – who is full of stupidity, narrow-mindedness, and lots of lust for possessions and power, does not like humans and plans to destroy them, begetting another race to replace them. “Some ancient commentators blame Zeus for starting the Trojan War in order to relieve the world of excess population.” (Wilson, 2007)

Prometheus feels a personal attachment to humans. In the past, he pitied them for being mortal and helpless, then helped them become less so. He gave them fire which does not endear him to Zeus. Thanks to Prometheus, humans acquire technology, medical skills, agriculture, and math. And humans can indeed learn since Prometheus gives them memory, knowledge, and the power to think.

“Prometheus believes that Zeus must learn from the ‘sons,’ the human creations of the gods, who are suffering under his rule. Zeus says that Prometheus will suffer more agonies (tempests, earthquakes, and eagle eating his liver) if he doesn’t give in, but Prometheus refuses. Hamilton calls Prometheus the great rebel – “helplessly imprisoned, but his spirit, free” (Asimov, 2007).

Will, we humans, be free, not learning from the things over which we have power, or will we learn, like “de Lawd” in Green Pastures, a 20^th-century play, that humans find mercy through suffering? Zeus doesn’t learn, and we’ll never know if he does. But “de Lawd” does – and the lesson comes from humans.

References

1. Asimov, J. (2007) “Fallible Gods”, Humanist, Vol. 67, Issue 1
2. Edwards, M. (1987) Homer, Poet of the Iliad. Baltimore and London: John Hopskins University Press.
3. Hamilton, E. (1942) Mythology. New York: The New American Library
4. Wilson, J. (2007) College Literature, 34.2

The Greek mythology provides prolific accounts of several supernatural beings. One of these beings is Zeus the overall ruler of Olympus. According to Greek mythology, Zeus was Cronus and Rhea’s son. In religious stature, Zeus held the same position as the Roman god Jupiter or the Hindu sky god Rigveda.

Zeus had a reputation as a carrier of thunderbolt and lightning. Zeus’ main weapon was the thunderbolt and he was commonly referred to as the father of men and gods (Lawson 65). Zeus had both divine and mortal offspring from his union with Hera and other females. This paper will offer insight into the details that surround Zeus’ mythology including his birth, roles, and offspring.

Zeus was fathered by Titan gods Cronus and Rhea. According to Greek mythology, Zeus was the youngest and only surviving offspring of Cronus. All his other siblings had been swallowed by Cronus who had been warned by an oracle that his offspring would dethrone him.

Cronus had gulped all his other offspring immediately after birth. Zeus’ mother Rhea arranged to save him after enlisting the help of Gaia. When Zeus was born, Rhea handed Cronus a rock that was disguised as a baby. Cronus immediately swallowed the Rock While Rhea hid Zeus in a cave.

There are several conflicting myths as to how Zeus was brought up. The most common story is that Zeus was raised by Gaia in the caves of Crete. Others claim that he was raised by a goat that was protected by an army of gods. Another myth claims that because Cronus was the ruler of earth, heaven, and sea, Zeus was raised while being suspended mid-air where Cronus could not see him. Zeus’ other siblings included “Poseidon, Hades, Hestia, Demeter and Hera” (Lawson 165).

After Zeus had grown up, he confronted Cronus and forced him to emit his siblings. Zeus’ brothers and sisters showed gratitude for his actions by helping him defeat Cronus and other Titans. In addition, Zeus was able to release Cronus’ brothers from imprisonment by slaying their guard. It was one of Cronus’ brothers Cyclopes who bestowed thunder and thunderbolt upon Zeus.

Eventually, Zeus was able to defeat Cronus and exile some of his supporters. Zeus punished one of his opposing Titans by having him hold up the sky. After his victory, Zeus shared the kingdom of the universe with his siblings Poseidon and Hades. When the three drew lots, Zeus attained the sky and air kingdom, Poseidon attained the water kingdom, and Hades won the kingdom of the dead.

The division of the kingdom explains why Poseidon was the ‘god of the earthquakes’ and Hades had the right of ownership over the dead. Gaia was the “mother of the Titans and she was resentful of how Zeus had treated some of them” (Lang 88). Zeus had to fight with the remaining Titans and he was able to vanquish one of them by the name Typhoon.

Zeus was married to Hera but he also engaged in several extra marital affairs. Both his marriage and his affairs resulted in numerous immortal and mortal offspring. His marriage resulted in the birth of Ares, Eileithyia, Hebe, and Hephaestus. His wife Hera was known for her jealousy and she objected to his numerous affairs.

His affairs with mortals and goddesses were achieved through either rape or witty seduction techniques. Zeus’ affair with Leto resulted in the birth of Artemis and Apollo. Hera was very jealous of this affair and she condemned Leto to roam the earth while searching for a place to give birth.

Eventually, Leto had to give birth in a floating island that was neither sea nor land. Zeus also engaged in various affairs with mortals such as his union with Leda. During his liaisons with mortals, Zeus would often adopt a disguise. For instance, in his union with princess Danae, he disguised himself as a gold shower (Larson 60). Some of Zeus’ offspring from his union with mortals include Helen of Troy, Perseus, and Castor.

There are several shrines that have been erected as a tribute Zeus. In addition, several festivals have been instituted in his honor. An example of a temple that was built in Zeus’ honor is the Temple of Zeus in Olympia. The “temple bears a magnificent ivory and gold statue of Zeus” (Lawson 26).

Most works of art depict Zeus as a youthful, middle-aged, and bearded man. He is usually depicted in a pose that shows him when he is about to throw a thunderbolt. The Olympic Games that are still held to date “were started in Zeus’ honor” (Larson 88). Several Greek museums feature several of Zeus’ artifacts including the Artemisium Zeus sculpture.

Zeus is known as the punisher of the liars and oath-breakers. Moreover, Zeus was known as the god who assembled the clouds and brought forth rain. Greek mythology presents Zeus as the “god of justice, the protector of the weak, and the punisher of the wicked” (Lang 88). Modern culture has incorporated Zeus into various aspects of everyday life including his depiction in Euro coins.

Works Cited

Lang, Andrew. Greek Divine Myth-Greek Gods in Myth and Religion, New York, NY: Pierides Press, 2010. Print.

Larson, Jennifer. “A Land Full of Gods: Nature Deities in Greek Religion.” A Companion to Greek Religion 23.1 (2010): 56-70. Print.

Lawson, John. Modern Greek Folklore and Ancient Greek Religion: A Study In Survivals, New York, NY: Cambridge University Press, 2012. Print.

Introduction

Prometheus Bound is an ancient Greek play usually attributed to Aeschylus. It tells the story behind why the Titan Prometheus was chained to a rock. Rather than being a series of actions that depict the events leading up to Prometheus being punished by Zeus, the play starts at the point where Prometheus is brought to the rock upon which he’ll remain chained for the next 13 generations of man. Once he has been chained, a number of other gods and goddesses come by to talk with him, feeling sorry for him and making suggestions as to what he should do or seeking advice for their own future actions. Through these various discussions, a great deal can be learned about the character of Prometheus, but perhaps more can be learned about the character of Zeus. Zeus, the ‘father’ of the gods, is most often portrayed as a somewhat selfish and lustful kind of god, spending much of his time chasing after the pretty younger goddesses and fathering a great number of half-humans/half-god or godly offspring. Although selfish and often absent, he is not usually characterized as overtly tyrannical or unjust. However, in this play, Zeus emerges as a vicious, dishonorable, tyrannical usurper as his actions and attitudes are discussed by those with reason to be resentful or fearful of his newfound power.

Main body

As the play opens, the reaction of Hephaestus begins to suggest that the punishment decreed for Prometheus is beyond what should be expected or what was just. He describes the punishment Prometheus is to suffer in all its stark horrors: “the sun-blaze shall roast / Thy flesh; thy hue, flower-fair, shall suffer change; / Welcome will Night be when with spangled robe / She hides the light of day; welcome the sun / Returning to disperse the frosts of dawn. / And every hour shall bring its weight of woe / To wear thy heart away” (1^st speech). Throughout this first scene, Hephaestus is seen to be reluctant to bind and chain Prometheus, himself dreading the kind of abuse Prometheus is about to undergo and wishing he could avoid the task before him. Although Kratos seems to have none of the same sorts of emotional reaction to the fate of Prometheus, even perhaps triumphant that the titan should suffer such pains, he also makes a comment regarding Zeus’ practices as he comments upon Hephaestus’ laments regarding his role in Prometheus’ suffering: “Why all things are a burden save to rule / Over the Gods; for none is free but Zeus” (6^th statement). While Kratos’ concern that the binding is tight and completed quickly, much of his concern might be more properly attributed to a fear of his own that he will be somehow punished as well as Prometheus for simply not obeying Zeus’ orders quickly enough or to an acceptable degree of attention to detail. While Kratos might not have much sympathy for Prometheus, he is undoubtedly concerned about the unpredictable nature of the new hierarchy and anxious to be sure he does not fall on the wrong side of power.

A great deal of this uncertainty is brought about by the newness of Zeus’ reign. Prometheus makes this clear when he is left alone by those who have bound him and begins lamenting his own fate. He calls Zeus “the new-throned potentate” and the daughters of Oceanus who come to try to comfort Prometheus make their own comments regarding Zeus’ recent rise to power. The chorus mentions, “for now new steersmen take the helm / Olympian; now with little thought / Of right, on strange, new laws Zeus establisheth his realm / Bringing the mighty ones of old to naught” (2^nd speech). In this speech, it is made clear that the new rules Zeus has imposed upon the gods are strange and unfamiliar and, in many cases, have served to strip the power away from the older gods as a means of establishing himself as all-powerful. These strange new ways are frightening to the elder gods and those who were familiar with what had gone before not only because they are unfamiliar but also because of the terrible means by which he is seen to punish those who go against his wishes.

That Prometheus did not always have a low opinion of Zeus is evident in that it was primarily through the help that Prometheus gave to Zeus that the latter was able to gain control of the gods. He tells the chorus, “That not by strength neither by violence / The mighty should be mastered, but by guile. / Which things by me set forth at large, they scorned, / Nor graced my motion with the least regard” (6^th speech). In saying this, Prometheus relates how it was his wisdom and foresight that enabled Zeus to outsmart the old gods and chase them into hiding. However, as he continues, it seems clear that Prometheus himself was never given any credit for his assistance, nor any of the apportionment of the spoils of war. Prometheus’ resentment is made very clear as he begins name-calling as he thinks of the thanks he’s received for his counsel and advice. “But ’tis a common malady of power / Tyrannical never to trust a friend” (6^th speech). In this, Prometheus suggests both that Zeus had a need to punish Prometheus in such a way that he would not be easily believed against Zeus as well as informs the audience that much of what will be said throughout the remainder of the play, while it may be based on fact, remains tainted with this resentment and anger.

Even before this hint is given, though, Zeus is illustrated as particularly cruel in allowing the punishment too far to outweigh the crime, at least at first. Prometheus cries to the sky, “I sought the fount of fire in hollow reed / Hid privily, a measureless resource / For man, and mighty teacher of all arts. / This is the crime that I must expiate” (1^st speech). In other words, all Prometheus did was to help mankind creep from their earliest, most primitive beginnings by giving them fire, a simple tool that would help them live slightly better lives than those of the common animals. It is hinted throughout much of this early segment of the play that Prometheus’ crime was not so much what he provided the humans, but that he gave mortals something against the wishes of Zeus. In commiseration, the severity of Zeus’ cruelty is echoed through the chorus as they tell Prometheus of their fear regarding Zeus: “fear hath roused my soul with piercing cry! / And for they fate my heart misgives me! … / An unpersuadable heart hath Chronos’ son” (4^th speech). With this in mind, it is possible for the reader to see Prometheus’ punishment as an object lesson to the other gods as a means of keeping them in line with the new order rather than making it necessary for all-out warfare as the various factions resisted Zeus; however, this is the typical tyrant’s justification for excessive cruelty and evil. At the same time, it remains possible that Prometheus is already planting the seeds of disloyalty against Zeus already.

While much of the information provided so far remains highly subjective in nature and probably heavily biased, Prometheus’ revelations about Zeus’ attitude toward mankind begin to provide weightier support to the claim that Zeus has exceeded all bounds of wickedness. According to Prometheus, it was Zeus’ intention to completely eradicate mankind from the earth and start his own race of men. “When first upon his high, paternal throne / He took his seat, forthwith to diverse Gods / Divers good gifts he gave, and parceled out / His empire, but of miserable men / Recked not at all; rather it was his wish / To wipe out man and rear another race” (6^th speech). Whether out of fear of reprisal or general agreement, the other gods apparently all fell into line with this intention with the exception of Prometheus himself. In order to save mankind, then, Prometheus intentionally defied the wish of all the gods and gave to mankind those talents and attributes that would make it impossible for the gods to simply eliminate them. More than simply conveying upon man the means of making fire, Prometheus also admits to the chorus that he provided them with hope against the future and, with fire, the ability to develop a number of fine arts that could rival those of the gods themselves.

Conclusion

Thus, while Zeus is portrayed as an evil tyrant who arbitrarily inflicts tremendous punishment on others with little to no provocation, an objective look at this characterization reveals something larger at work. Prometheus’ characterizations of Zeus are necessarily skewed to the negative because of his painful position and the length of his punishment, which he knows full well. The only way in which this might be changed is if he can somehow persuade enough of the other gods that his punishment is unjust to encourage them to either speak on his behalf or band together to once again overthrow the godly hierarchy. At the same time, Zeus has reason to try to silence and discredit Prometheus as a means of protecting his own position and of keeping him from providing the mortals with any more of the knowledge of the gods and thus become a threat to the gods themselves. Finally, the revelation that all of the gods were in agreement about starting a new race of men that was blocked by the actions of Prometheus opens the possibility that Prometheus truly did break the laws of the gods and deserved some form of punishment. Being mortals and the beneficiaries of his mercy, it is impossible for us to determine whether the punishment fit the crime. As terrible as Prometheus’ punishment is described to be, so, too, have the benefits of mankind been tremendous in their scope and proportion.

Works Cited

Aeschylus. Prometheus Bound. 430 BC. 2008. Web.

It is worth noting that the reading “Works and Days and Theogony” is a comprehensive genealogy of the gods and it considers the origin of the world in a systematic way. Initially, the world started with the existing Chaos, Earth, and Eros. They produced the essential parts of the universe. After that, the genealogy began to develop, and a struggle for the division of power among the godly generations started. The purpose of this paper is to analyze the reasons why Zeus was able to remain in charge of the gods and what the crucial difference between Zeus and the other gods was.

Zeus, Uranus, Cronus

It is important to emphasize that the main reason why Zeus was able to remain in charge of the gods was his true nature and the existence of moral guidelines that motivated his decisions. Uranus was the son of Chaos and Earth, together with his wife they gave birth to the second generation whom Uranus hated and returned them to the bosom of Gaia (Hesiod 74). Their son Cronus, together with his mother, overthrew his father and became the lord of the universe.

In his turn, Cronus was also afraid to lose the power and devoured all his children to sustain all the authority in his hands solely. Thus, Cronus was also guided by guile and hatred. Zeus was Cronus’s youngest son who was saved by his mother through deception. When Zeus grew up, he was not cunning by his nature and defeated Cronus using his force. The father was plunged into Tartaros. Metis, the wife of Zeus, helped him to bring back the children that were swallowed by Cronus (Hesiod 75). Zeus promised to ensure fair distribution of power to attain the gods’ loyalty. Thus, they divided the father’s power among themselves (Poseidon became the lord of the water element, Hades – of the underworld), and Zeus became the lord of the entire world.

When Zeus received power over the world, the era of catastrophes ended with his supremacy. He defeated all monsters and titans and established order in the world (Cosmos). The most important traits that characterized Zeus were wisdom and justice. He became the guardian of justice, unlike Cronus and Uranus, who were driven by the fear of losing their power. In addition, Zeus was able to bring the law into the world and became the principle of life.

Through wisdom, thoughtfulness, and loyalty to his commitments, Zeus was able to maintain order in the world and the appreciation of fellow gods (Hesiod 85). However, he had certain similarities with Cronus and Uranus in the treatment of children. When Zeus was told that Metis would give life to the child who would take the power of Zeus, he swallowed Metis (Hesiod 86). Nevertheless, Zeus himself gave birth to the child (Athena), and Metis remained in his head giving Zeus advice to drive his decision-making.

Conclusion

Thus, it can be concluded that despite the existing similarities between Zeus, Cronus, and Uranus, the lord of the world was very different from them. He did not direct his decisions by guile but used force that he had as well as wisdom. He did not intend to concentrate all the power in his hands and received it by casting lots with the fellow gods and winning their loyalty. After Zeus had come to power, the epoch of terror ceased, and the order and justice were introduced. For these reasons, he was able to remain in charge of the gods although he had faced a number of hurdles on this way.

Work Cited

Hesiod. Works and Days and Theogony. Translated by Stanley Lombardo and Robert Lamberton, Hackett Publishing Company, 1993.

Introduction: Welcome to the Olympus

Numerous authors have undertaken countless attempts to retell the original Greek mythology. Some have succeeded; however, creating anything new out of the stories that have been re-told billions of times is very hard. One of the few people who handled this task, George O’Connor put Zeus and other Greek mythological characters in a comic book setting.

Zeus: King of the Gods (Olympians)

By George O’Connor

Paperback, 80 pages, Published in 2010, First Edition.

ISBN-10: 1-59643-431-7 / 1596434317

ISBN-13: 978-1-59643-431-8 / 9781596434318

Plot Summary: Zeus’s Life in Eighty Pages

George O’Connor has decided to take a different approach towards traditional storytelling and out the famous Greek mythological characters into the setting of a comic novel. Thus, he managed to retell Zeus’s life in eighty pages, yet retaining the original flair of the ancient stories and mentioning every single detail that appears in the traditional stories.

Even though the line between god and people was blurred by the Greek narrators originally, which showed in portraying the Greek gods with typically human features and sins, i.e., vanity, wrath, envy, etc., O’Connor makes this line even less noticeable by telling the readers about Zeus’s youth – something that the traditional myths usually skip.

From the point at which Zeus rescues his siblings from his father Cronus, however, O’Connor follows the original myths quite closely, describing the war between the Titans and the Olympians, Zeus’s journey to find Cyclopes, his uncles, and his attempts to make the latter help him in his quest for saving his siblings from his gluttonous father.

Novel Analysis: Even Zeus Has Weaknesses

The obvious strengths of the novel come from the pictures. While the idea of creating a graphic novel is far from being new – according to Scott, Nyberg, and Fee, “graphic novels are a format, not a genre” (Scott, Nyberg, and Fee) and, therefore, can be viewed as reiterations of old stories – it still is refreshing and allows for great creativity. To his credit, O’Connor uses these opportunities to the full. To start with, the drawing style chosen by the author does not look anything like a traditional Miller’s or Marvel/DC Universe’s graphic novels:

Thus, O’Connor makes it clear that he takes his readers seriously and does not want to cash in on a recent surge of interest towards comic books and graphic novels. He uses different angles, a completely different drawing technique, and a very specific color palette to display the tiniest changes in the atmosphere or the characters.

Sadly enough, the negative issues stem from the chosen format as well. Unlike a typical novel, a graphic novel does not allow the reader to portray the characters the way (s)he sees them – the author imposes his vision on the reader. In addition, the idea of putting Zeus and the rest of the mythological characters in superhero suits might attract a younger audience, yet it will inevitably trigger the projection of typical superhero traits of character onto the leading ones, which is rather undesirable. Once the readers relate to Zeus and the entire Pantheon as typical superheroes, the key concept behind the traditional Greek myths, i.e., that being a god does not mean being flawless and completely virtuous, disappears, which is a real pity.

Conclusion: When Myths Revive

Therefore, the book can be considered a good choice to help the younger audience learn about traditional Greek mythology. In addition, it will be a rather enticing journey for an adult. However, considering the book an authoritative source for learning in-depth about Zeus and other mythological characters would not be a good idea.

Works Cited

O’Connor, George. Zeus: King of the Gods (Olympians). New York, NY: Neal Porter Books. 2010. Print.

Scott, Randall William, Amy Kiste Nyberg and William T. Fee. Graphic Novels and Comics in Libraries and Archives: Essays on Readers, Research, History and Cataloging. Jefferson, NC: McFarland. 2010. Print.

Consideration of Hesiod’s poems is advisable to start with “Theogony” because it contains the cosmogony regarding pre-philosophy, which develops within the myth and destroys its rational understanding of the world. The poem tells the story of three generations born of Earth and Heaven (Uranides), sons and daughters of Kronos (Olympian gods and the main among them – Zeus), and also about people and giants. The beginning and the end of the stories are the chants of Zeus who took power over the world by force.

It seems that the truth taught by Hesiod is not in the description of the sequence of generations of gods, but the chanting of Zeus. The author also glorifies the laws “that govern everything,” the ruling of “the blessed gods of Olympus,” Hesiod, Theogony, p. 35 in GHM. He is interested in the steady state of the world and the dominant position of Zeus, according to which the author glorifies his qualities at the beginning and the end.

Although the main bloodline of the gods covers the birth of three generations, Zeus is at the center of the narrative. He releases “his brothers and sisters Uranides,” they give him the “thunder and smoky thunderbolt and lightning,” Hesiod, Theogony, p. 41 in GHM. The result of this act is the rule of Zeus: “he rules over mortals and immortals.” The episode about the sons of Japetos is placed in the center of the story as the conquest of the supreme power of Zeus over the people and gods. Here comes the inclusion of anthropogony in Theogony: the appearance of a human in the historical arena.

Prometheus, taking the side of people, tries to deceive Zeus. The deception lies in the unequal section of the carcass of a bull intended for sacrifice to the gods. Zeus sees the trick: the best part of the corpse was wrapped in skin and stomach, and the worst (bone) covered in “gleaming” fat, Hesiod, Theogony, p. 42 in GHM. Prometheus tries to help people avoid submission to the gods, and above all Zeus. Zeus is depicted in this episode as a cruel, ruthless god.

He sees deception and taunts Prometheus. His behavior is dominated by emotions, especially anger. Submission of people to Zeus turns into one of the central scenes of the struggle of Zeus and the Olympian gods for “power and honor.” While Prometheus was forgiven in the end, the author argues the idea of the impossibility of deception of Zeus and the inevitability of his anger.

In this context, Hesiod tells about the appearance of humanity: Gods create one half of the human race. A woman, “a beautiful evil thing to pay for the good one,” was created on misfortune to people, Hesiod, Theogony, p. 43 in GHM. Zeus represents a brutal cult, before which men should lie in fear and awe. The attempt to deceive Zeus led to the greatest evil in the life of mortals — the creation of women. The creation of a human is included in the context of honoring Zeus as the most powerful god, as well as the idea of the secondary nature of women in the society of that time. Here Zeus appears to be a vengeful arbiter, who does not tolerate deception.

The mighty warrior of the first narratives, the supreme ruler of the second, and vengeful, capricious dictator in the third case, Zeus has many hypostases, and the second part of his behavior is more appealing. The recurring motif of the parent’s crime against children with Zeus’ claim as “king and master” is interrupted. Cosmogony clearly describes Zeus’ order, the cosmic balance, and the harmony of the world.

In Hesiod’s Theogony, the same world is taken in two dimensions: mythological and cosmogonic. Both dimensions contain the corresponding images of Zeus: the powerful and furious god, in the first case, and the wise guardian of the world in the second place. Man is present in the world in both dimensions. Hesiod, although he speaks of the need for sacrifices to the gods, proclaims the idea of natural and social order, law and justice.

Zeus Cross-Examined is a perfect title for the dialogue by Lucian that presents a satirical description of the conversation of the supreme god and a mortal whose disbelief in Zeus’ power sets the tone for the whole talk. The cross-examination of the god turns out to be fatal for him; as a result, the role of the deity is diminished and severely criticized. Zeus’ opponent, Cyniscus, succeeds in setting traps for the god and becomes the unquestionable winner of the argument due to his eloquence and because of Zeus’ wrong conduct and the disadvantageous position he adopts in the course of the controversy. It could have been possible to reach an alternative finale of the conversation if Zeus had adopted a different behavioral pattern.

First of all, if I were the Deity questioned by a mortal, I would behave according to the status ascribed to gods. Zeus as a supreme god should demonstrate his rightful dominance instead of getting into the shoes of the accused of his powerlessness in the face of Fate. The general conduct of Zeus during the talk doomed him to failure. First, I would never let myself be involved in such a long and, obviously, tricky talk with a mortal. Second, I would never resort to questioning him like Zeus did when he was astonished by Cyniscus’ assertion that Cretan would not have a right to punish anyone. Zeus showed that he did not possess supreme intelligence, his knowledge was limited, and that spilled his reputation in the eyes of the opponent and the audience if there happened to be the audience.

Secondly, there could be a strong temptation to lie when answering Cyniscus’ question if the Fates controlled Gods (Lucian unpaged). If Zeus answered negatively, there would have been no further argument as Cyniscus would have lost his main weapon. Still, to lie is not appropriate for gods, it is evident. However, I would mention that the Fates are considered to be the daughters of Zeus and Themis. If they are the children of such noble parents, they will never do harm to them.

Besides, as the evidence can be the only support of ideas in any argument, I would mention the Temple of Zeus at Megara that has the significant inscription that says that Zeus “is the only god obeyed by Destiny” (Pausanias et al. 215). Probably, other gods stood in awe of Destiny and the Fates, but Zeus was not among them. This would be the statement that would grant Zeus victory, though it would be impossible to prove that other gods were as powerful as the Fates as they were, evidently, not so powerful.

I would also try to sound more convincing when I talked about the fact that though the Fates could influence the gods, they could not deprive them of their lives. “The life of Gods is one round of blessing” (Lucian unpaged) is an unsubstantiated statement; it is a weak argument as it is false. Still, the Fates cannot take Gods’ lives, and this gives them an opportunity to correct their mistakes, to avoid death throes. If Cyniscus said that death could set people free from the control of Fate, I would answer that people also lost all pleasant opportunities: to love, to give birth to children, etc. if they died. Gods’ immortality made them equal with the Fates.

Finally, I believe, it is not necessary to give counter-evidence to all statements and questions by Cyniscus. The arguments I have offered in this paper would prove to be sufficient to create a good opposition to Cyniscus’ fatalism. The final statement that would ensure Zeus’ victory could be the idea that by total conformity to destiny, a man-made himself miserable, weak-willed, and passive. If death was the relief, every person should become eager to die as soon as he/she was born.

Reference

Lucias. Zeus Cross-Examined. 2010. Web.

Pausanias, Jones, William Henry Samuel, Osmerod, Henry Arderne, and Richard Ernest Wycherley. Pausanias Description of Greece. USA: Harvard University Press.

Description of the Djoser’s pyramid at Saqqara

The djoser pyramid also known as the Great step pyramid was built at Saqqara between 2668-2649 BCE during the rule of pharaoh Djoser. It is outstanding identified as the world’s 1^st pyramid and was built by the pharaoh’s architect in that period whose name was Imhotep. This particular 2 foot tall pyramid has 37 acres complex and is surrounded by five white Tura limestone walls which is 34 feet high and 5397 feet long. The pyramid is also unique presuming because it has a courtyard meant for the 30 years celebration where the pharaoh’s pressure could be recognized for some time hence be revived to rule for 30 years. Consequently, this means that Djoser intended to eternally rule. Conclusively, this pyramid identified as the oldest dressed stone building has given Djoser and imhostep his architect a long time recognition.

Description of the temple of Zeus

Having the temple at Olympia in the Peloponnesus was the temple of the rain. The temple of Zeus was constructed between 470 and 456 BC funded by neighboring Pisa’s defeat by Elean. This temple was architected by a local fellow called libon and had been designed structurally Doric style. The temple was built on a stylobate of 3 steps in addition to a masonry ramp that goes dead up to the earth facade’ centre. Every facade had 6 columns hence 34 in the whole colony. This temple was entirely built with locally available limestone given a fine white stucco counting and mobile roof tiles. Internally the temple continued quite a number of statues and other ornamental items which were accurately measured for occupation in correspondence to the space in the temple.

Despite the temple distraction due to an earthquake in the 15^th centaury A.D most of the marble were once again used as materials for building and later recovered by the 19^th centaury excavation experts. Though in small portions, the remains give as an essence and overview of the impact brought about by the sculpture. The simplicity straight forwardness and creativity depict of the ancient sculpting at was a appropriate for narration in addition to these notational representative can be seen at the both ends of the temple that here possibly quite familiar to the Greek visitors to Olympia in traditional times.

Similarities

There are quite a number of similarities cited before the feature of the 2 building that is the temple of Zeus and the Djoser Pyramid.

Both buildings were built using the same kind of material that is limestone. Though in different ends of times; limestone must have been the most provided materials due to it durability. Consequently both temple of Zeus and the Djoser Pyramid complex were tool step structure method. Both buildings were built on steps basic. The temple of Zeus was built on a three step foundation and the Djoser pyramid was a step Pyramid

Possibly, due to the human nature of desire for artistic beauty both buildings had proper but sophisticated decorations and ornaments. The P {pyramid had statures and sculpture depicting the presence and recognition of religion. Similarly the temple also had sculptures and statues in addition to accurately measured and placed pediments on the either ends of the temple.

Both historically outstanding were quite long-lasting may be due to the material used for construction. The temple was long lasting and was only destroyed by the earthquake and similarly the Pyramid still a nothing has destroyed it. Due to the durability of the building materials used in both cases these historical building have acted as teaming centre and burnt attractive various over the year of their existence.

Differences

With some similarities cited there are also some contrasting features between these two buildings.

First of all these buildings were brought into sentence in different era times. The building of the temple Zeus is dated 470 – 456 BC white the Djoser’s Pyramid start of existence is dated back 2668 – 2649 BCE. This means that the temple was brought into existence earlier than the pyramid despite the fact that the two architects of those buildings coincidentally adopted the same architectural style of building. This is an architectural style of stable building despite the fact that they are from different places. The Pyramid architect was an Egyptian by origin and similarly, the temple’s architecture was a local fellow from the locally where the temple was put. It however must be noted that great minds think a like. These two buildings were constructed at different civilization times hence even the difference even in the inside appearance. The temple had very few compartments and started depicting it as a place of worship. The Pyramid had so many compartments with other items apart from the sculpture and statues. This depicted the building’s function that it served as a place recognized and presumed to be for exsistence even after death as the pharaoh’s tomb it was hence a place was set a part where this Egyptian would be buried after on.

The two buildings also served different purposes. The temple was used for worship while the pyramid was a place for the King of Egypt in the ancient times for his pleasurably activities and significant the celebrations of after life of the king even after passing on.

The two building’s existence could also be cited as a different. The temple was unfortunately brought down by the occurrence of the earthquake. However the Pyramid still starts as a feature to be viewed and information about it to be passed from one generation to another. For the temple only fragments of its remains are found today.

Reference

Barme, Geremie. Ancient civilization Armonk, NY: M. E. Sharpe, 1999.

A Dictionary of World History. 2000. Web.

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