essay on zeus the greek god

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Who is Zeus?

Who are zeus’s children, why did zeus eat his wife.

• What is Apollo the god of?
• What does Apollo look like?

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• Zeus - Student Encyclopedia (Ages 11 and up)

Zeus is the god of the sky in ancient Greek mythology . As the chief Greek deity, Zeus is considered the ruler, protector, and father of all gods and humans. Zeus is often depicted as an older man with a beard and is represented by symbols such as the lightning bolt and the eagle.

Where does Zeus’s name come from?

Zeus’s name shares a similar origin with the sky god Dyaus of Hinduism, mentioned in the Rigveda . It is believed that many proto-Indo-European mythologies (e.g., Greek , Hindu , and Norse ) have distinct similarities and may share an origin.

Zeus fathered many children. Among the most well-known are Athena , the goddess of war; Perseus , the hero known for slaying Medusa ; and Persephone , Demeter ’s daughter and wife to Hades . Zeus is known for his many sexual (and oftentimes nonconsensual) relationships outside of his marriage to his wife and sister Hera .  

In some versions of Greek mythology, Zeus ate his wife Metis because it was known that their second child would be more powerful than him. After Metis’s demise, their first child Athena was born when Hephaestus cleaved Zeus’s head open and the goddess of war emerged, fully grown and armed.

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Zeus , in ancient Greek religion , chief deity of the pantheon, a sky and weather god who was identical with the Roman god Jupiter . His name may be related to that of the sky god Dyaus of the ancient Hindu Rigveda . Zeus was regarded as the sender of thunder and lightning, rain, and winds, and his traditional weapon was the thunderbolt. He was called the father (i.e., the ruler and protector) of both gods and men.

According to a Cretan myth that was later adopted by the Greeks, Cronus , king of the Titans , upon learning that one of his children was fated to dethrone him, swallowed his children as soon as they were born. But Rhea , his wife, saved the infant Zeus by substituting a stone wrapped in swaddling clothes for Cronus to swallow and hiding Zeus in a cave on Crete . There he was nursed by the nymph (or female goat) Amalthaea and guarded by the Curetes (young warriors), who clashed their weapons to disguise the baby’s cries. After Zeus grew to manhood he led a revolt against the Titans and succeeded in dethroning Cronus, perhaps with the assistance of his brothers Hades and Poseidon , with whom he then divided dominion over the world.

As ruler of heaven Zeus led the gods to victory against the Giants (offspring of Gaea and Tartarus ) and successfully crushed several revolts against him by his fellow gods. According to the Greek poet Homer , heaven was located on the summit of Olympus , the highest mountain in Greece and the logical home for a weather god. The other members of the pantheon resided there with Zeus and were subject to his will. From his exalted position atop Mount Olympus Zeus was thought to omnisciently observe the affairs of men, seeing everything, governing all, and rewarding good conduct and punishing evil. Besides dispensing justice—he had a strong connection with his daughter Dike (Justice)—Zeus was the protector of cities, the home, property, strangers, guests, and supplicants.

Zeus was well known for his amorousness—a source of perpetual discord with his wife, Hera —and he had many love affairs with both mortal and immortal women. In order to achieve his amorous designs, Zeus frequently assumed animal forms, such as that of a cuckoo when he ravished Hera, a swan when he ravished Leda , or a bull when he carried off Europa . Notable among his offspring were the twins Apollo and Artemis , by the Titaness Leto ; Helen and the Dioscuri , by Leda of Sparta; Persephone , by the goddess Demeter ; Athena , born from his head after he had swallowed the Titaness Metis; Hephaestus , Hebe , Ares , and Eileithyia , by his wife, Hera; Dionysus , by the goddess Semele ; and many others.

Though regarded by Greek religionists everywhere as omnipotent and the head of the pantheon, Zeus’s very universality tended to reduce his importance compared with that of powerful local divinities like Athena and Hera. Although statues of Zeus Herkeios (Guardian of the House) and altars of Zeus Xenios (Hospitable) graced the forecourts of houses, and though his mountaintop shrines were visited by pilgrims, Zeus did not have a temple at Athens until the late 6th century bce , and even his temple at Olympia postdated that of Hera.

In art Zeus was represented as a bearded, dignified, and mature man of stalwart build; his most prominent symbols were the thunderbolt and the eagle .

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Heilbrunn Timeline of Art History Essays

Greek gods and religious practices.

Terracotta aryballos (oil flask)

Signed by Nearchos as potter

Bronze Herakles

Bronze mirror with a support in the form of a nude girl

Terracotta column-krater (bowl for mixing wine and water)

Attributed to Lydos

Terracotta kylix (drinking cup)

Attributed to the Amasis Painter

Terracotta Panathenaic prize amphora

Attributed to the Euphiletos Painter

Terracotta amphora (jar)

Signed by Andokides as potter

Attributed to the Kleophrades Painter

Terracotta statuette of Nike, the personification of victory

Terracotta lekythos (oil flask)

Attributed to the Tithonos Painter

Attributed to the Villa Giulia Painter

Attributed to the Nikon Painter

Terracotta stamnos (jar)

Attributed to the Menelaos Painter

Attributed to the Sabouroff Painter

Attributed to the Phiale Painter

Marble head of a woman wearing diadem and veil

Terracotta oinochoe: chous (jug)

Attributed to the Meidias Painter

Ganymede jewelry

Set of jewelry

Gold stater

Marble head of Athena

Bronze statue of Eros sleeping

Ten marble fragments of the Great Eleusinian Relief

Limestone statue of a veiled female votary

Marble head of a deity wearing a Dionysiac fillet

Marble statue of an old woman

Marble statuette of young Dionysos

Colette Hemingway Independent Scholar

Seán Hemingway Department of Greek and Roman Art, The Metropolitan Museum of Art

October 2003

The ancient Greeks worshipped many gods, each with a distinct personality and domain. Greek myths explained the origins of the gods and their individual relations with mankind. The art of Archaic and Classical Greece illustrates many mythological episodes, including an established iconography of attributes that identify each god. There were twelve principal deities in the Greek pantheon. Foremost was Zeus, the sky god and father of the gods, to whom the ox and the oak tree were sacred; his two brothers, Hades and Poseidon, reigned over the Underworld and the sea, respectively. Hera, Zeus’s sister and wife, was queen of the gods; she is frequently depicted wearing a tall crown, or polos. Wise Athena, the patron goddess of Athens ( 1996.178 ), who typically appears in full armor with her aegis (a goatskin with a snaky fringe), helmet, and spear ( 07.286.79 ), was also the patroness of weaving and carpentry. The owl and the olive tree were sacred to her. Youthful Apollo ( 53.224 ), who is often represented with the kithara , was the god of music and prophecy. Judging from his many cult sites, he was one of the most important gods in Greek religion. His main sanctuary at Delphi, where Greeks came to ask questions of the oracle, was considered to be the center of the universe ( 63.11.6 ). Apollo’s twin sister Artemis, patroness of hunting, often carried a bow and quiver. Hermes ( 25.78.2 ), with his winged sandals and elaborate herald’s staff, the kerykeion, was the messenger god. Other important deities were Aphrodite, the goddess of love; Dionysos, the god of wine and theater ; Ares, the god of war ; and the lame Hephaistos, the god of metalworking. The ancient Greeks believed that Mount Olympus, the highest mountain in mainland Greece, was the home of the gods.

Ancient Greek religious practice, essentially conservative in nature, was based on time-honored observances, many rooted in the Bronze Age (3000–1050 B.C.), or even earlier. Although the Iliad and the Odyssey of Homer, believed to have been composed around the eighth century B.C., were powerful influences on Greek thought, the ancient Greeks had no single guiding work of scripture like the Jewish Torah, the Christian Bible, or the Muslim Qu’ran. Nor did they have a strict priestly caste. The relationship between human beings and deities was based on the concept of exchange: gods and goddesses were expected to give gifts. Votive offerings, which have been excavated from sanctuaries by the thousands, were a physical expression of thanks on the part of individual worshippers.

The Greeks worshipped in sanctuaries located, according to the nature of the particular deity, either within the city or in the countryside. A sanctuary was a well-defined sacred space set apart usually by an enclosure wall. This sacred precinct, also known as a temenos, contained the temple with a monumental cult image of the deity, an outdoor altar, statues and votive offerings to the gods, and often features of landscape such as sacred trees or springs. Many temples benefited from their natural surroundings, which helped to express the character of the divinities. For instance, the temple at Sounion dedicated to Poseidon, god of the sea, commands a spectacular view of the water on three sides, and the Parthenon on the rocky Athenian Akropolis celebrates the indomitable might of the goddess Athena.

The central ritual act in ancient Greece was animal sacrifice, especially of oxen, goats, and sheep. Sacrifices took place within the sanctuary, usually at an altar in front of the temple, with the assembled participants consuming the entrails and meat of the victim. Liquid offerings, or libations ( 1979.11.15 ), were also commonly made. Religious festivals, literally feast days, filled the year. The four most famous festivals, each with its own procession, athletic competitions ( 14.130.12 ), and sacrifices, were held every four years at Olympia, Delphi, Nemea, and Isthmia. These Panhellenic festivals were attended by people from all over the Greek-speaking world. Many other festivals were celebrated locally, and in the case of mystery cults , such as the one at Eleusis near Athens, only initiates could participate.

Hemingway, Colette, and Seán Hemingway. “Greek Gods and Religious Practices.” In Heilbrunn Timeline of Art History . New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/grlg/hd_grlg.htm (October 2003)

Further Reading

Burkert, Walter. Greek Religion . Cambridge, Mass.: Harvard University Press, 1985.

Hornblower, Simon, and Antony Spawforth, eds. The Oxford Classical Dictionary . 3d ed., rev. New York: Oxford University Press, 2003.

Pedley, John Griffiths. Greek Art and Archaeology . 2d ed. New York: Harry N. Abrams, 1998.

Pomeroy, Sarah B., et al. Ancient Greece: A Political, Social, and Cultural History . New York: Oxford University Press, 1999.

Robertson, Martin. A History of Greek Art . 2 vols. Cambridge: Cambridge University Press, 1975.

Additional Essays by Seán Hemingway

• Hemingway, Seán. “ Art of the Hellenistic Age and the Hellenistic Tradition .” (April 2007)
• Hemingway, Seán. “ Greek Hydriai (Water Jars) and Their Artistic Decoration .” (July 2007)
• Hemingway, Seán. “ Hellenistic Jewelry .” (April 2007)
• Hemingway, Seán. “ Intellectual Pursuits of the Hellenistic Age .” (April 2007)
• Hemingway, Seán. “ Mycenaean Civilization .” (October 2003)
• Hemingway, Seán. “ Africans in Ancient Greek Art .” (January 2008)
• Hemingway, Seán. “ Ancient Greek Colonization and Trade and their Influence on Greek Art .” (July 2007)
• Hemingway, Seán. “ The Art of Classical Greece (ca. 480–323 B.C.) .” (January 2008)
• Hemingway, Seán. “ Athletics in Ancient Greece .” (October 2002)
• Hemingway, Seán. “ The Rise of Macedon and the Conquests of Alexander the Great .” (October 2004)
• Hemingway, Seán. “ The Technique of Bronze Statuary in Ancient Greece .” (October 2003)
• Hemingway, Seán. “ Cyprus—Island of Copper .” (October 2004)
• Hemingway, Seán. “ Music in Ancient Greece .” (October 2001)
• Hemingway, Seán. “ Etruscan Art .” (October 2004)
• Hemingway, Seán. “ Prehistoric Cypriot Art and Culture .” (October 2004)
• Hemingway, Seán. “ Minoan Crete .” (October 2002)

Additional Essays by Colette Hemingway

• Hemingway, Colette. “ Art of the Hellenistic Age and the Hellenistic Tradition .” (April 2007)
• Hemingway, Colette. “ Greek Hydriai (Water Jars) and Their Artistic Decoration .” (July 2007)
• Hemingway, Colette. “ Hellenistic Jewelry .” (April 2007)
• Hemingway, Colette. “ Intellectual Pursuits of the Hellenistic Age .” (April 2007)
• Hemingway, Colette. “ Mycenaean Civilization .” (October 2003)
• Hemingway, Colette. “ Retrospective Styles in Greek and Roman Sculpture .” (July 2007)
• Hemingway, Colette. “ Africans in Ancient Greek Art .” (January 2008)
• Hemingway, Colette. “ Ancient Greek Colonization and Trade and their Influence on Greek Art .” (July 2007)
• Hemingway, Colette. “ Architecture in Ancient Greece .” (October 2003)
• Hemingway, Colette. “ The Art of Classical Greece (ca. 480–323 B.C.) .” (January 2008)
• Hemingway, Colette. “ The Labors of Herakles .” (January 2008)
• Hemingway, Colette. “ Athletics in Ancient Greece .” (October 2002)
• Hemingway, Colette. “ The Rise of Macedon and the Conquests of Alexander the Great .” (October 2004)
• Hemingway, Colette. “ The Technique of Bronze Statuary in Ancient Greece .” (October 2003)
• Hemingway, Colette. “ Women in Classical Greece .” (October 2004)
• Hemingway, Colette. “ Cyprus—Island of Copper .” (October 2004)
• Hemingway, Colette. “ Music in Ancient Greece .” (October 2001)
• Hemingway, Colette. “ Ernest Hemingway (1899–1961) and Art .” (October 2004)
• Hemingway, Colette. “ Etruscan Art .” (October 2004)
• Hemingway, Colette. “ Prehistoric Cypriot Art and Culture .” (October 2004)
• Hemingway, Colette. “ Sardis .” (October 2004)
• Hemingway, Colette. “ Medicine in Classical Antiquity .” (October 2004)
• Hemingway, Colette. “ Southern Italian Vase Painting .” (October 2004)
• Hemingway, Colette. “ Theater in Ancient Greece .” (October 2004)
• Hemingway, Colette. “ The Kithara in Ancient Greece .” (October 2002)
• Hemingway, Colette. “ Minoan Crete .” (October 2002)

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⚡ Zeus :: Greek God of the Sky and Thunder, King of the Gods

Zeus is the Olympian god of the sky and the thunder, the king of all other gods and men, and, consequently, the chief figure in Greek mythology. The son of Cronus and Rhea , he is probably most famous for his infidelity to his sister and wife, Hera .  Athena , Apollo and Artemis , Hermes , Dionysus , Heracles , Helen of Troy , and the Muses are all children of his numerous erotic affairs. Hephaestus , Hebe , and Ares are his legitimate children. 

Zeus ’ name is thought to have originated from the Ancient Greek word for “bright.” The word has a close connection with dies, which is the Latin word for 'day' and has a very ancient history. Therefore, many mythologists believe that Zeus is one of the oldest Greek gods .

Zeus' Portrayal and Symbolism

Usually, Zeus is portrayed with a scepter in one hand and a thunderbolt in the other – both symbols of his authority. Sometimes he wears a crown of oak leaves – the oak was deemed to be his sacred tree. Homer repeatedly describes him as “ aegis -bearing”: the Aegis was an enormous shield which Zeus frequently carried with him, lending it to his daughter Athena from time to time. In addition, he owns a pet: a giant golden eagle called Aetos Dios.

Zeus' Roles and Epithets

Considered the ruler of heavens and the governor of weather, Zeus was also associated with wisdom and awareness, with authority and destiny, with battles and power. In fact, Homer says that before the fight between Achilles and Hector , Zeus weighed their lots and blessed the outcome. Further down, the poet even claims that Zeus owns two urns filled with ills and blessings – the gifts which he gives to every mortal in the amount he decides.

In relation to the many other roles Zeus had, he acquired many different epithets. Some of them are: “warlike,” “oath-keeper,” “guest-patron,” “All-Greek,” and “Savior.”

• Who were Zeus’ Lovers?
• How was the World created?
• What is the Trojan Horse?

Zeus’ Biography

Zeus' family.

Paradoxically, Zeus is both the youngest and the oldest son of Cronus and Rhea . Namely, soon after the Creation of the world, the then-ruler of the Gods Cronus – who had learned that one of his children would overthrow him – swallowed Zeus’ three sisters and two brothers at birth: Demeter , Hera , Hestia , Hades , and Poseidon . Zeus would have been eaten himself if Rhea hadn’t slipped Cronus a stone wrapped in swaddling clothes in his place, hiding her youngest child in a cave on the Cretan Mount Ida.

Zeus' Infancy

There, Zeus was raised by nymphs and met his first wife, Metis – or Wisdom. On her advice, he masked himself as an Olympian cupbearer and tricked his father into drinking poisoned wine. The wine made Cronus vomit so much that he ultimately disgorged Zeus’ siblings – intact and ready for revenge. This, their second birth, made the youngest among them – Zeus – actually their oldest brother.

Titanomachy: War for Supremacy

Thus, they had no problem in acknowledging his authority. Led by him – and helped by the one-eyed Cyclopes and the hundred-handed Hecatoncheires (Zeus freed all of them from Cronus’ imprisonment) – the siblings overthrew Cronus and the Titans during a decade-long war called the Titanomachy .

Zeus, the Ruler of the Gods

Zeus and his brothers drew lots to share the world between them. Poseidon got the sea, Hades the underworld , and Zeus the sky. Finally, Zeus was crowned to be the Ruler of all Gods and Men, referred to universally as Father.

Zeus’ Rule Challenged

Gigantomachy and typhoeus.

However, Zeus didn’t get off to a great start. His grandmother Gaia was angry at him for imprisoning the Titans , so she summoned her children, the Gigantes , to avenge her. Another war followed – the Gigantomachy – but the Olympians prevailed once again. This enraged Gaia even more, so she gave birth to Typhoeus , a giant fire-blowing serpentine monster, so mighty that even Zeus needed some help (from Hermes and Pan ) to defeat him after a cataclysmic battle.

Filial Revolt

As a young ruler, Zeus was apparently too prideful and petulant. So, Hera, Poseidon and Apollo – and, maybe, everyone else but Hestia – decided to teach him a lesson. While he was sleeping, they stole his thunderbolt and bound him with hundred-knotted cords. Zeus was powerless, but the Nereid Thetis acted quickly and called Briareus, the Hecatoncheir, who used his hundred arms to untie him in a second. Zeus brutally punished the three leaders of the rebellion (especially Hera), and they swore to never challenge him again.

Prometheus and Zeus

Prometheus , however, did – first by stealing the divine fire and giving it to the mortals , and then by keeping away from Zeus the identity of a mortal woman whose future son was prophesized to become greater than his father. Zeus chained Prometheus to a rock and tormented him for ages, but Prometheus stubbornly refused to reveal to him the secret. In the end, for reasons we don’t know (because a large part of the play where this story is told is lost), the Titan did tell Zeus that the woman in question is Thetis , so the god stopped pursuing her and gave her to Peleus . The son born out of this marriage became a celebrated Greek hero - in fact, possibly the greatest among them all: Achilles .

Zeus’ Women

Zeus’ wives.

According to Hesiod, Zeus had the very same problem with his first wife, Metis . Warned that their child may be a threat to him, Zeus decided to swallow his pregnant wife. Nevertheless, the child, fully grown and armored, was eventually born – but from the forehead of Zeus. It was none other than Athena, the goddess of wisdom herself.

Afterward, Zeus married Themis , who bore him the Horae and the Fates. His third wife was Eurynome , who brought the Charites to the world. His sister Demeter followed; she gave birth to Persephone . With his fifth wife, Mnemosyne , Zeus begot the Muses. After becoming Zeus’ sixth wife, Leto became the mother of Apollo and Artemis .

Zeus’ seventh and final wife was his sister, Hera. Knowing her sympathy for animals, he wooed her as a virgin by transforming himself into a distressed little cuckoo, which Hera took in her arms to warm it. At that moment, Zeus turned back into himself and slept with her. Ashamed, Hera agreed to marry him.

Zeus' Lovers

However, theirs would prove to be a bittersweet marriage, because Zeus, to say the least, was a promiscuous god. Bearing the shape of many different animals, he had numerous love affairs with many nymphs and mortals , which made Hera jealous; some say that, when she scolded him for this, disguised as a serpent, he even slept with his mother, Rhea. Consequently, many gods and heroes are Zeus’ children. It’s impossible to list them all.

Zeus’ Equivalents

Zeus is called Jupiter in Roman mythology. Additionally, his powers, symbolism and some of the stories woven around him, are similar to those of some other deities, such as the Norse gods Thor and Odin , the Hinduist deity Indra, and the Slavic thunder god Perun.

Zeus: Myths and Hidden Truths

One common misconception about Zeus is that he was an infallible and wise ruler, always making fair judgments and displaying exemplary behavior. In reality, Zeus was known for his numerous infidelities, bouts of jealousy, and sometimes vindictive actions against those who crossed him.

Another misconception is that Zeus was solely a god of thunder and lightning, ignoring his roles as a protector of justice, hospitality, and oaths. These lesser-known aspects of his character allow for a more well-rounded understanding of Zeus' influence and importance in Greek mythology.

Zeus and Xenia

A fascinating, yet often overlooked, fact about Zeus is his connection to the ancient Greek concept of Xenia, the code of hospitality that governed the relationship between guest and host. As the protector of travelers and the enforcer of Xenia, Zeus played a crucial role in ensuring that guests were treated with respect and kindness, and that hosts were likewise honored by their visitors. This aspect of his character highlights the importance of social order and reciprocity in ancient Greek society.

Zeus and Dodona

Another lesser-known fact about Zeus is his association with the oracle of Dodona, one of the oldest and most important oracles in the ancient world. Located in Epirus in northwestern Greece, the oracle was dedicated to Zeus and his consort, Dione , and was famous for its sacred oak tree, where the rustling of leaves was believed to reveal the god's will. This connection to the oracle and the ancient practice of divination further underscores Zeus' role as a dispenser of wisdom and guidance in the lives of the ancient Greeks.

Unraveling Zeus: Mighty Ruler of Greek Mythology

In our experience exploring the fascinating world of Greek mythology, we have found ourselves particularly captivated by the omnipotent figure of Zeus. When we first delved into the various myths and legends, it was hard not to be in awe of his incredible power and authority, which seemed to permeate every tale. We vividly remember the excitement we felt when we learned of the Titanomachy , the war for supremacy, and how Zeus ultimately triumphed over his adversaries.

Our favorite part, however, was the poetic justice in the tale of Zeus' infancy, where his own cunning and intelligence allowed him to turn the tables on his father, Cronus. As we continued to explore Zeus' life, we were struck by the complexity of his relationships, especially his countless affairs and the resulting progeny. These stories serve as a constant reminder that even the most powerful figures have their weaknesses and face their own trials and tribulations. Overall, our journey into the life of Zeus has been nothing short of mind-blowing, leaving us with a deeper appreciation for the rich tapestry of Greek mythology.

Zeus Sources

Zeus is pervasive in ancient literary sources. You can read about him practically anywhere. A good start would be Hesiod’s “ Theogony ” and Aeschylus “ Prometheus Bound .”

See Also: The Creation , Titanomachy, Hera, Metis, Themis , Eurynome

Who was Zeus?

Zeus is the Olympian god of the sky and the thunder, the king of all other gods and men, and, consequently, the chief figure in Greek mythology. The son of Cronus and Rhea , he is probably most famous for his infidelity to his sister and wife, Hera .

What did Zeus rule over?

Zeus ruled over the Sky, the Thunder, the Lightning, the Weather, the Air, the Justice, the Kings, the Fate and the People.

Where did Zeus live?

Zeus ' home was Mount Olympus .

Who were the parents of Zeus?

The parents of Zeus were Cronus and Rhea .

Who were brothers and sisters of Zeus?

Zeus had 6 siblings: Hestia , Hades , Hera , Poseidon , Demeter and Chiron (half-brother).

Who was the consort of Zeus?

Zeus ' consort was Hera .

How many children did Zeus have?

Zeus had 26 children: Aeacus , Angelos, Aphrodite , Apollo , Ares , Artemis , Athena , Dionysus , Eileithyia , Enyo , Eris , Ersa, Hebe , Helen of Troy , Harmonia , Hephaestus , Heracles , Hermes , Minos , Nemesis , Pandia, Persephone , Perseus , Rhadamanthus , The Graces and The Horae .

Which were the symbols of Zeus?

Zeus ' symbols were the Thunderbolt, the Eagle, the Bull, the Oak Tree and the Aegis .

Which were the sacred animals of Zeus?

Zeus ' sacred animals were the Eagle, the Bull, the Wolf, the Woodpecker, the Swan, the Lion, the Cuckoo and the Quail.

Which were the sacred plants of Zeus?

Zeus ' sacred plants were the Oak tree and the Olive tree.

Zeus Associations

Cite This Article

Mythology.Guru » Gods » Europe Gods » Zeus: The most mythical and powerful Greek God Of Olympus

Zeus: The most mythical and powerful Greek God Of Olympus

In Greek mythology Zeus was an important god, who belonged to the Greek pantheon. His main role was the supreme king, ruler over all on Earth.

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Who was Zeus?

Zeus was the first of the gods and a very imposing figure. Often referred to as the “Father of gods and men,” he is a sky god who controls lightning (often using it as a weapon) and thunder. Zeus is the king of Mount Olympus, the home of the Greek gods, where he rules the world and imposes his will on gods and mortals alike.

He is a god of oracles, especially in the sacred oak of Dodona. In the story of the Trojan War, Zeus, as judge, listens to the claims of other gods in support of his side. He then makes decisions about acceptable behavior. He remains neutral most of the time, allowing his son Sarpedon to die and glorifying his favorite, Hector.

Zeus sat atop Mount Olympus, the highest mountain in Greece, where he ruled over all the other gods of the Greek pantheon and their children. The Greek pantheon was the temple of the 12 Olympian gods , which consisted of Zeus and his brothers.

Meaning of his name

His name derives directly from the Proto-Indo-European god Dyēus, whose name means sky or radiance. The full name of this god literally meant Father of Heaven, which is reflected in some of the names given to the corresponding gods in various pantheons: Roman = Jupiter, Etruscan = Tinia and Hindu = Indra.

The root of “Zeus” and “Jupiter” is in a Proto-Indo-European word for the often personified concepts of “day / light / sky”.

History of Zeus

Zeus was the supreme god of the gods and the Greeks. He was called Jupiter by the Romans and was so named because he was believed to have the same powers as the Roman god Jupiter! His symbols are the eagle, the oak tree, the royal scepter and the thunder. He was originally a god of the heavens and the high heavens and at one time the Greeks thought of him as the one god who dealt with the entire universe.

The Greeks associated Zeus with justice and welfare. He is believed to have greatly punished the wicked and evildoers and to have rewarded all who did good. This God received the thunderbolt from the Cyclops who were the giants who helped Zeus in the war against his father. He uses the lightning bolt as a defense along with a shiny golden shield with an eagle engraved on it.

Since he spent his childhood undercover hiding, he was never able to experience the joy of being a child. When he was older he constantly fought wars, helped and protected others, as well as doing many other great things, although largely his work consisted of leisure activities.

He is a very special and wise god who died later in life, but while he was alive he was highly respected by most and played an important role in Greek mythology and in the roles of the other gods and goddesses and the Greek people.

Zeus’ parents were the great god Cronus and the goddess Rhea . Cronus feared that his children would want to dominate him and take his place on Mount Olympus, so he swallowed all of her siblings, Zeus was not yet born. When Zeus was born, Rhea hid Zeus on some nearby islands before Cronus could swallow him and then wrapped a stone in the baby’s clothes and gave it to Cronus.

Cronus swallowed it believing it to be his child. When Zeus reached adulthood, he disguised himself and returned and tricked Cronus into drinking a liquid that forced him to vomit up all his children, who then gathered to fight a war against their father Cronus and the rest of the Titans (the race to which Cronus and Rhea belonged). Cronus was overthrown in the war by Zeus, so he took his place on Mount Olympus and became judge and head of the 12 main gods and goddesses called the Olympians who ruled Mount Olympus.

He was believed to settle disputes fairly, but when angry he would hurl bolts of thunder. On Mount Olympus he was also in charge of changing the seasons and making the sun come and go, two very important things to the other gods, goddesses and Greeks.

This God had two (2) brothers. They were the god Hades who ruled the underworld and the god Poseidon who ruled the seas. His sisters were the goddesses Hesta, Demeter and Hera.

Birthplace legends

Zeus is believed to have been born in a cave on Mount Ida on the island of Crete , where he brought ashore his wife Europa abducted from the beach of Matala. The Cave of Psychro, or Diktaean Cave, above the plain of Lassithi, is also said to be his birthplace.

His mother is Rhea and his father is Cronos. Things got off to a rocky start when Cronus, fearful of being usurped, kept eating Rhea’s children. Finally, she became wise after giving birth to Zeus and replaced the baby with a rock wrapped in swaddling clothes. Zeus conquered his father and freed his siblings, who still lived in Cronus’ stomach.

Zeus and Hera , were brothers, and they married then became the queen of the goddesses considering the fact that her husband Zeus was the king. In their relationship they had two sons who are known as the gods Ares and Hephaestus. Despite being married to Hera, Zeus also had many love affairs with other goddesses and mortal women.

From these extra relationships on the side, his children include the gods Apollo, Dionysus, Hermes, the goddess Artemis , the heroes Heracles (Latin for Hercules) and Perseus. She also gave birth to the goddess Athena who sprouted from her forehead. According to the myths, Zeus and the goddess Mnemosyne became parents of the Muses (the 9 goddesses of the arts and sciences) and it is believed that he and the goddess Athena were parents of the fates. Zeus often fell in love, therefore, the result is that Zeus cannot even name all the children.

Because of his many relationships, his wife, Queen Hera, became very insecure of Zeus and other women/goddesses. Zeus was “anthropomorphic,” which comes from two Greek words meaning the form of man. This meant that Zeus could transform himself into any animal or human being he wished to be and then he would descend to earth, and deceive mortal women who would then mate with him.

This God foretold the future through omens and oracles. As the guardian of mortality, he enforced morality among men, for Zeus himself was very wise.

What powers did Zeus have?

Zeus was the most powerful of the Greek gods and had a number of powers. His most famous power is the ability to throw lightning bolts. His winged horse Pegasus carried his lightning and he trained an eagle to retrieve it. He could also control the weather by causing rain and great storms.

This powerful God also had other powers. He could imitate people’s voices so that they sounded like anyone else. This god could also shape-shift so that he looked like an animal or a person. If people made him angry, he would sometimes turn them into animals as punishment.

This God is shown with a beard and long hair . His other attributes include scepter, eagle, cornucopia, aegis, ram and lion. The cornucopia or horn (of the goat) comes from the story of his Zeus’ childhood when he was suckled by Amalthea.

Zeus in the Bible

Zeus is mentioned twice in the New Testament , first in Acts 14:8-13 : When the people living in Lystra saw the apostle Paul heal a lame man, they considered Paul and his companion Barnabas as gods, identifying Paul with Hermes and Barnabas with Zeus, even trying to offer them sacrifices with the crowd.

Two ancient inscriptions discovered in 1909 near Lystra testify to the worship of these two gods in that city: one of them refers to the “priests of Zeus”, and the other mentions “Hermes the greater” and “Zeus the sun god”.

The second event is in Acts 28:11 : the name of the ship in which the prisoner Paul sailed from the island of Malta bore the figure “Sons of Zeus”, also known as Castor and Pollux.

The deuterocanonical book of 2 Maccabees 6:1 , 2 speaks of King Antiochus IV (Epiphanes), who in his attempt to do away with the Jewish religion, ordered that the temple in Jerusalem be desecrated and rededicated to Zeus (Jupiter Olympus).

Zeus and the Iliad

The Iliad is a poem by Homer about the Trojan War and the battle for the city of Troy. As god of heaven, lightning, thunder, law, order, justice, Zeus controlled ancient Greece and all the mortals and immortals who lived there. The Iliad covers the Trojan War, in which Zeus plays an important role.

Notable scenes involving Zeus

• Book 2 : Sends Agamemnon a dream and is able to partially control his decisions due to the effects of the dream.
• Book 4 : Promises Hera to destroy the city of Troy at the end of the war.
• Book 7 : Zeus and Poseidon ruin the Achaean fortress.
• Book 8 : Forbids the other gods from fighting each other and has to return to Mount Ida where he can think about his decision that the Greeks will lose the war.
• Book 14 : Se is seduced by Hera and is distracted while helping the Greeks.
• Book 15 : Wakes up and realizes that Poseidon his own brother has been helping the Greeks, while also sending Hector and Apollo to help fight the Trojans ensuring that the city of Troy will fall.
• Book 16 : He is upset that he could not help save Sarpedon’s life because it would contradict his earlier decisions.
• Book 17 : This god is emotionally hurt by Hector’s fate.
• Book 20 : He lets the other gods help their respective sides in the war.
• Book 24 : Also demands that Achilles release Hector’s corpse to be buried honorably.

Myths of Zeus

There are many myths about Zeus . Some involve demanding acceptable behavior from others, whether human or divine. Zeus was enraged by Prometheus’ behavior. The titan had tricked Zeus into taking the unsacrificed portion of the original sacrifice so that mankind could enjoy food.

In response, the king of the gods deprived mankind of the use of fire so that they could not enjoy the blessing they had been given, but Prometheus found a way around this and stole some of the gods’ fire by hiding It is in a fennel stalk and then gives it to mankind. He punished Prometheus by having his liver pecked out every day.

But he himself behaves badly, at least by human standards. It is tempting to say that his main occupation is that of the seducer. To seduce, he sometimes changed his form to that of an animal or a bird. When he impregnated Leda, he appeared as a swan.

When he abducted Ganymede, he appeared as an eagle to carry Ganymede to the house of the gods where he would replace Hebe as cupbearer; and when he took Europa away, he appeared as a tempting white bull, although why Mediterranean women were so enamored of bulls is beyond the imaginative capacities of this urban dweller, sets in motion the search for Cadmus and the settlement of Thebes. The search for Europa provides a mythological version of the introduction of letters to Greece.

Sacred sites of worship of Zeus

Zeus had an oracle , the oldest in fact, at Dodona in northern Greece, where ascetic priests served an oracle that interpreted the sounds of the wind in the branches of the sacred oaks and the babbling of the water of the sacred spring.

Another great sanctuary dedicated to him was at Olympia, where every four years since 776 B.C. the Olympic Games drew crowds from all parts of the Greek world to honor the father of the gods and where 100 oxen were sacrificed to Zeus at the end of each of the Games.

Also at Olympia, the immense 5th century BC temple of Zeus housed the gigantic gold and ivory statue of the god by Pheidias, which was one of the Seven Wonders of the ancient world.

Other important sacred sites for the god were on Mount Lycaios, in Athens, Nemea, Pergamum, Stratos and in Libya.

There were surprisingly few festivals in honor of Zeus, one of which was the Athenian Diasia. In general, however, this god, as head of the Greek pantheon, was omnipresent and therefore had no particular attachment to specific cities.

Zeus, however, was venerated in most family homes, where an altar was often dedicated to him in each courtyard, since as Zeus Herkeios, he protected the family home and property in general. He was also Zeus Xenios, the god of hospitality, Zeus Polieus, protector of cities, Zeus Horkios guardian of oaths and Zeus Soter, the general protector and benefactor of all.

Unlike the mainland Greeks, the Cretans believed that he died and was resurrected annually. His tomb is said to be on Mount Juchtas , or Yuktas, outside Heraklion , where, from the west, the mountain looks like a giant man lying on his back. A shrine of the Minoan peak crowns the mountain and can be visited. Although these days it has to share space with cell phone towers.

Fun facts about Zeus

• Zeus became the ruler of heaven and earth after a revolt against his father, Cronus. In his position as king of the gods
• Zeus had to mediate when the other immortals were angry with each other.
• He is the father of Athena, who is said to have sprung from his head. She was his favorite daughter, with whom he shared the thunderbolt and the auspices.
• Hades and Poseidon were his brothers.
• His wife Hera was also his sister.
• He was not a faithful husband; he was known to have many affairs with mortal women.
• This God fathered Hercules, the famous Greek hero, by deception. He disguised himself as Amphitrite, Alcmene’s husband, to have sex with her.
• He begat Perseus by impregnating Danaë. When he did so, he appeared to her in the form of a golden shower.
• The name Zeus also means “shining” or “sky”.
• His weapon of choice was lightning, made for him by the mythical creatures, the Cyclops.
• Zeus, more recently known for causing thunder and lightning, was once a rain god. He was always associated with the weather in some way.

More myths and affairs

• Also Homer description was not an extension of nature; instead, he had a standard of right and wrong that made him more identifiable with humanity.
• Before monarchies became obsolete, He protected the king and his family.
• Hesiod calls he “the lord of justice.” Perhaps because of this, he was reluctant to join a side in the Trojan War. He preferred the Trojans, but wanted to remain neutral because Hera preferred the Greeks. She was insufferable when he openly opposed her.
• Metis, the goddess of prudence, was Zeus’ first love.
• Ares, Hephaestus, Hebe and Eileithyia are the children of Zeus and Hera.
• His union with Leto gave birth to the twins Apollo and Artemis.
• When he seduced the Spartan queen Leda. Zeus was transformed into a beautiful swan, and two sets of twins were born.
• When this God had an affair with Mnemosyne, he joined her for nine nights. This scenario produced nine daughters, who became known as the Muses.
• He punished men by giving them women. His servants were called Strength and Violence.

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Zeus’ Mythology Research Paper

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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.

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Zeus in Early Greek Mythology and Religion. From Prehistoric Time to the Early Archaic Period. BAR 2013 - content

2013, British Archaeological Reports. International Series

This monograph examines the religious and mythological concepts of Zeus from prehistoric time until the Early Archaic period. The research is performed as an interdisciplinary study involving the evidence of the Homeric poems, archaeology, linguistics, as well as comparative Indo-European material. It is argued that Greek Zeus as a god with the certainly established Indo-European origins was essentially a god of the clear, shining sky and the supposed progenitor of everything, a supreme, but not ruling deity. Initially, he must have been distinct from the god of storm, who, for unknown reasons, completely disappeared from Greek religion and mythology by as early as the Late Bronze Age. From the time of Homer, Zeus-Father appeared as a storm-god, the autocratic ruler of the universe, and an offspring of elder deities, on the level of mythology. Such a concept does not correspond to the traditional Indo-European patterns and seems to have been formed under the influence of Near-Eastern concepts of the supreme almighty god, on the one hand, and the Cretan-Minoan concept of a young god/divine child, on the other. However, the Homeric concept of Zeus was adopted by his actually practiced cults much later, only from the Late Archaic period.

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Greek Mythology : Zeus the Greatest God

This essay about Rhea, the mother of Zeus, explores her crucial role in Greek mythology. It details her lineage as a Titaness, her marriage to Cronus, and her pivotal actions that led to the rise of the Olympian gods. The narrative centers on Rhea’s defiance against Cronus, who, fearing a prophecy that he would be overthrown by his child, swallowed each of his offspring. To save Zeus, Rhea tricked Cronus by giving him a rock to swallow instead, allowing Zeus to grow up in secrecy and eventually fulfill the prophecy by leading the Olympian gods to victory in the Titanomachy. The essay highlights Rhea’s impact as a catalyst for change, marking the transition from the rule of the Titans to the new order of the Olympians. It also touches on her association with themes of fertility and motherhood, and her identification with the Phrygian mother goddess Cybele, illustrating her influence beyond Greek mythology into broader cultural and religious contexts. Through Rhea’s story, the essay underscores themes of power, rebellion, and the cyclical nature of mythological narratives.

How it works

Rhea, the progenitor of Zeus, emerges as a central persona within Greek mythology, encapsulating the intricacies of motherhood, rebellion, and the cyclical clash between generations. Her narrative unveils the intricate familial dynamics amidst the Titans, laying the groundwork for the ascendance of the Olympian deities, prominently led by her illustrious offspring, Zeus. This discourse delves into the mythos surrounding Rhea, her significance within the divine hierarchy, and her enduring impact on the Greek mythological narrative.

Rhea, a Titaness born of Uranus (the sky) and Gaia (the Earth), assumes the role of sister-wife to Cronus, the paramount Titan.

The saga of Rhea’s union with Cronus intertwines with themes of dominion and prophecy. Cronus, motivated by a prophetic warning of being dethroned by his own progeny, usurped his father Uranus. To avert the foreseen fate, Cronus devoured each newborn child. Yet, Rhea’s resolve to safeguard her youngest, Zeus, catalyzed a sequence of events destined to fulfill the prophecy that Cronus sought to evade.

Tormented by the loss of her other offspring—Hestia, Hera, Demeter, Poseidon, and Hades—Rhea resolved to safeguard Zeus. Upon Zeus’s clandestine birth on Crete, Rhea presented Cronus with a stone wrapped in swaddling garments, which he ingested, deceived into believing it to be his son. This ruse enabled Zeus’s maturation far from the despotism of his father. The chronicle of Zeus’s upbringing abounds with the involvement of myriad deities and entities who aided in concealing and nurturing the future sovereign of the gods, epitomizing the widespread revolt against Cronus’s tyrannical rule.

Zeus’s eventual resurgence and the ensuing Titanomachy—a cataclysmic clash between Cronus’s Titans and Zeus’s Olympians—epitomized the zenith of Rhea’s influence. Her initial act of maternal defiance proved pivotal in toppling the antiquated regime. Following Zeus’s triumph, Cronus and the Titans were consigned to Tartarus, inaugurating the era of the Olympian pantheon liberated from Cronus’s belly.

Rhea’s mythological legacy looms large. As the maternal progenitor of the Olympians, she embodies the transition from the archaic dominion of the Titans to a novel epoch. Her significance underscores the paramountcy of sagacity and stratagem, traits that Zeus would prominently demonstrate during his reign. Furthermore, Rhea’s narrative intersects with motifs of fecundity and maternity. In subsequent traditions, she became synonymous with Cybele, the Phrygian mother goddess, whose veneration encompassed rituals venerating the fecund and untamed facets of nature. This amalgamation underscores the far-reaching extent of Rhea’s influence beyond Greek mythos into the broader cultural and religious ethos of antiquity.

In summation, Rhea transcends her maternal guise, evolving into an agent of transformation and an emblem of enduring authority. Her deeds forge the backdrop for the ascendancy of pivotal figures within Greek mythology, elucidating the cyclical ebb and flow of power struggles within mythological chronicles. Through Rhea, Greek mythos delves into themes of filial obligation, the inexorability of prophecy, and the intricate interplay between authority, insurgency, and preservation. Her narrative enriches the tapestry of Greek myth, proffering profound insights into the ancient conception of divine and maternal dominion.

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A Summary on Zeus: The Greek God

In Greece, there is a new Greek God in town by the name of Zeus, who is considered the father of gods and men in Greek mythology. Zeus ruled the Olympians of Mount Olympus, and he is known for being the god of sky and thunder. He is also recognized as one of the Seven Wonders of the World. Zeus’s parents are Cronus and Rhea, and he was the youngest of their children. Cronus swallowed his first five children because he was afraid of being overthrown, but Rhea tricked him into swallowing a rock wrapped in blankets and hid Zeus in a cave on Mount Dicte in Crete. Zeus grew up to be a strong and smart boy who led a revolt against his father and the Titans, defeating and banishing them. Zeus is known for his erotic escapades and for coming down from the heavens to impregnate earth women and make baby gods. His weapon is a thunderbolt, and he is known as the protector of the weak, the punisher of the wicked, and the god of mercy and justice.

Greece presents Zeus, a fresh addition to the Greek pantheon of gods, who enjoys worldwide renown. Of all the deities worshipped by the Greeks, Zeus held unparalleled importance. Referred to as “The father of gods and men,” Zeus commanded great respect and was regarded as one of the Seven Wonders of the World. As the sovereign ruler of Mount Olympus, he not only sired all other gods but also exercised dominion over them.

Zeus, the god of sky and thunder in Greek mythology, is also worshiped as Jupiter in Roman mythology. Despite slight differences in names, Rome adopted similar religious beliefs to Greece after conquering it. Zeus’s parents are Cronus and Rhea. His siblings include Hestia, Demeter, Hera, and Hades. Among them, Zeus is the youngest. As both the supreme god and ruler of the Titans, Cronus feared that one of his children would overthrow him, just as he had done to Uranus.

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Cronus ingested his first five offspring, enraging Rhea. To outwit Cronus, Rhea presented him with a rock covered in blankets instead of Zeus, whom she concealed in a cavern on Mount Dicte in Crete during his early years to shield him from his father’s clutches. Zeus was nurtured by various caretakers and creatures, including a golden dog, as a precaution for his safety. As he matured, Zeus became an incredibly formidable and intelligent young boy with a fervor for vengeance. Consequently, Zeus orchestrated an uprising against his progenitor and the Titans.

After being defeated by Zeus, the other gods were banished. Upon assuming power, Zeus and his brothers distributed the universe among themselves. All Greek gods hold him in high regard and recognize him as their father, emphasizing his significant position! It is worth mentioning that Zeus is renowned for his amorous adventures, descending from the heavens to engage in intimate relationships with mortal women. This led to the birth of divine offspring such as Athena, Ares, Apollo, Hebe, Hermes, Perseus, Minos, Graces and many more. Eventually, Zeus wed a woman named Hera.

Zeus, the Greek god, is famous for his dual role as a protector of the weak and a punisher of the wicked. One aspect that contributes to his fame is his controversial marriages with his sisters and their offspring. As a weapon, Zeus possesses a thunderbolt which he uses against those who dare to provoke him. In our recent interview with Zeus, he revealed that his bird symbol is an eagle while his tree symbols are oak and olive trees. Furthermore, he adorns himself with an aegis breastplate. Interestingly, the name Zeus comes from the Greek word dios meaning “bright,” further emphasizing his association with the thunderbolt.

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God, religion and society in ancient thought: from early Greek philosophy to Augustine

Federico casella , university of pavia. [email protected].

[Authors and titles are listed at the end of the review.]

The volume collects sixteen essays dedicated to the analysis of the relevance that religion, including theology, assumed in ancient societies and political theories, from Archaic Greece to Augustine. The volume presents a detailed introduction, with an index of concepts and names; the bibliography of each essay is rich and up-to-date. There is only a (minor and irrelevant) flaw in the formatting of the volume: punctuation is not always consistent between the various contributions, or sometimes from page to page in the same paper. In this review, I will focus the attention solely on a few of the numerous papers collected, to highlight their useful and interesting theses for the benefit of specialized and non-specialized readers.

Nurdane Şimşek’s paper considers the value of traditional (Olympian) religion for the civic life of ancient Greek poleis . There was a set of beliefs common to all Greeks, embodied by the Homeric and Hesiodic poems, which were based on older oral traditions; such myths played the role of “sacred texts”, determining the general characteristics of Greek gods, heroes, and (pre)history. However, cultic practices defined the official religion in Greek cities; such rituals were prone to change in response to contingent needs and events. Indeed, according to the author Greek polis religion was shaped by cities themselves as a sort of immanent political-religious structure, whose aim was to support civic cohesion in wars, internal strife, or competitions for the flourishing of the community; distinction between politics and theology occurs only with Plato. These convincing analyses could be further enriched by considering the reaction of official polis religion, not solely to ‘material’ threats, but also to ‘spiritual’ challenges, namely those ‘collateral’ cults or forms of religious aggregations that became an integral part of many citizens’ devotion (e.g. Orphism, Pythagoreanism, Eleusinian Mysteries – or even Socrates’ daemonic sign), to broaden the perspective of the ‘Protean’ nature of ancient civic religion.

Manuel Knoll focuses on the dichotomy between reason and myth formulated by many scholars (especially in early-20 th -century scholarship) and offers suggestions to overcome its rigidity. Indeed, rationalization of ancient Greek theology – removal of anthropomorphic elements from the representation of the Divine – was not linear. Instead, it occurred in two different and parallel ways: 1) elimination of mythological elements from philosophical discourses (Anaximander, Anaximenes, Xenophanes, Anaxagoras, Aristotle); and 2) implementation of mythological elements in philosophical works (Pythagoras, Parmenides, Empedocles, Plato). However, the common trend in figuring the Divine as an abstract ‘Reason’ or ‘Mind’ prevented future theologians from freeing themselves definitively from anthropomorphism.

Francesca Eustacchi considers the Sophists’ critical approach towards popular religious beliefs according to their tendency to affirm the primacy of the human dimension. The author suggests that their interest in the Divine concerns: 1) an epistemological level, namely the possibility of knowing the gods, which gave birth to agnosticism (Protagoras) and sometimes to atheistic rationalism; and 2) a practical level, namely the role played by religion in morality and society, which was at the origin of utilitarianism (Prodicus) and instrumentalism (Critias), i.e., the opinion that the divine sphere is an artificial construction that acts as a motivational horizon either for virtuous actions or civic cohesion. This paper offers detailed and precious analyses of the various passages in which Sophists consider the nature of the divine.

Giovanni Giorgini’s paper analyses Critias’ attitude towards gods as man-made invention with an innovative – to my knowledge – proposal. From the so-called Sisyphus fragment, which the author attributes to Critias, a clear profession of atheism emerges; however, it was not formulated on a metaphysical basis; on the contrary, it was a sort of “political atheism”, since in Athens religion and politics, as well as education, were deeply intertwined. Thus, the author argues that Critias’ atheism was part of an educational project to be employed for political purposes, more precisely to create a future oligarchic Athens ruled by those (‘superior’) citizens who had received a new moral and political education, in which the gods were conceived of as human instruments. It could be interesting, then, to consider if the ‘spirit’ of this program left an observable impact on Critias’ nephew, Plato, and his reform projects of the Republic and the Laws , which rely especially on the importance that a new civic religion assumes for social cohesion (in Plato’s case, not gods as man-made invention but the reformed theology of the kallipolis and the astral religion of Magnesia).

Elena Irrera analyses the use of the word eusebeia in Classical antiquity to interpret the ways in which Plato employs it in his Euthyphro . The word refers to a variety of human attitudes, activities, and beliefs concerning the gods; however, in several literary and philosophical texts, eusebeia means human mutual respect, a moral norm modelled on the general notion of reverence towards the divine, such as in Plato’s Euthyphro . In this dialogue, eusebeia is not connected to formal and non-critical abidance by religious rituals since, as the author argues, this is the meaning of the word hosiotes : eusebeia denotes a critical attitude assumed in ethical controversies, which prompts humans to prefer justice and civic respect in the light of their ‘philosophically-informed’ religious respect. To better determine whether for Plato hosiotes is distinct from the term eusebeia , the author could investigate the use of this word in Classical literary and philosophical texts as she did to advance her interpretation of Plato’s eusebeia , as well as engage with more scholarly works on this issue, for example the analyses of S. Peels, Hosios: A Semantic Study of Greek Piety , Brill, Leiden-Boston 2016: in this way, the author’s thesis that Plato attributes a particular meaning to the ‘opposite’ words eusebeia and hosiotes might find more solid ground.

Francesco Lisi’s paper considers the nature of the Demiurge in Plato’s Timaeus . By adopting a literal reading of the dialogue, the author argues that the Demiurge is both a personal god (who commands other inferior deities) and a mind that is responsible for shaping the sensible cosmos as an ordered whole. He is superior to the World Soul and the Forms: he is somehow their creator (Ideas do not exist independently from the Demiurge) and has an ontological primacy over them; however, he is affected by the Form of the Good, and he acts as an intermediary between this principle and the sensible world. According to Plato, this figure can be known solely by a few extraordinary individuals, the philosophers – that is why the author does not analyse the Demiurge’s possible political relevance. There have been many attempts to determine the precise nature and role of the Demiurge, with countless proposals that fall into three main lines: metaphysical, cosmological, and religious interpretations, the latter being in the minority. For those who follow a literal reading of the Timaeus , this paper offers a new religious interpretation and, partly, a new metaphysical interpretation of the Demiurge: in this regard, the author does not cite – but he converges with – the conclusions of the religious interpretation offered by A. Bortolotti, La religione nel pensiero di Platone. Dalla Repubblica agli ultimi scritti , Leo S. Olschki Editore, Florence 1991, who argues that the Demiurge is assuredly a personal god and rules over many inferior deities. The author’s thesis that the Ideas are somehow “created” by the Demiurge could be further expanded, since this is an interesting – but problematic – reconsideration of Plato’s late metaphysics.

Silvia Gastaldi suggests that in Plato’s Laws two different religions can be found: traditional/civic Olympian religion; and philosophical/astral religion, based on some theological tenets of Plato’s Timaeus (divine universal Intelligence; planets and stars as rational and divine beings, and so on). These two “patterns” are connected to each other, since they aim at replicating the cosmic order in human lives. Indeed, everyone – proportionally to their intellectual potential and civic role – can take part to the universal order arranged by cosmic Intelligence: philosophers and politicians know the actual asset of the kosmos , while base citizens experience and replicate it in traditional and popular religion through ritual dances and celebrations. With this reading of the Laws , the author convincingly shows both how Plato was well aware of the existence of anthropological differences structurally inherent to human souls (as he had already advanced in his Republic ) and how he planned his religious and social reforms accordingly.

Maurizio Migliori proposes an interesting way of reading Plato’s dialogues, a “multi-focal” approach, envisaged by Plato himself: on the one hand, reality could be explored by human faculties; on the other hand, by divine intelligence. The same reality is made up of divine causes, such as the Demiurge, Intelligence, the Forms, the divine soul, and providence (consequently, the Divine is “pervasive”, it operates on all levels of reality); different ways of approaching divine reality have different outcomes, for example regarding the nature of laws. Even though laws are inherently subject to change, from a human perspective they must be fashioned as norms that depend on divinities and their constant care for humans; if laws should be changed, they must always be inspired by this general notion.

Jacub Jinek analyses the Cratylus ’ discourses on gods’ names ( Cra . 391-411) and argues that they serve to introduce different levels of metaphysical reality: this is especially the case with the divine royal triad Uranus-Cronus-Zeus. King Zeus is the image of the World Soul, descendant of pure rationality, inherent to the Noetic dimension, which in turn is symbolized by Cronus and Uranus. In the context of the Cratylus , this correspondence between traditional gods and metaphysical entities refers to the need for philosopher-kings and good legislators not to ascend to ultimate power on the basis of mere birth, but because of the rationality of their souls; in other words, intelligence is the criterion for validity of genealogic affiliation and succession. This is an innovative reading of the etymology of (some) divine names of the Cratylus and shows Plato’s consistency regarding the role that divine entities assume for conveying, first of all, moral and political messages; indeed, this is in accordance with the value of theologia discussed in the Republic .

In her paper, Maria Liatsi examines Book XII of Aristotle’s Metaphysics and further reassesses some considerations on Aristotle’s God already advanced by other scholars. God is a metaphysical principle and is described as an entity that regulates the cosmos by being the object of longing; indeed, this principle puts in motion those who are subject to love, which is to say the entire cosmos. Through a textual comparison between Metaphysics XII and Nicomachean Ethics X, the author suggests that Aristotle’s God, with its reflexive thought, i.e. its purest self-reference, becomes a paradigmatic example of the best and happiest life, the contemplative one.

Denis Walter analyses cosmopolitanism in Cicero and convincingly distinguishes an ethical cosmopolitanism (which presupposes horizontal relationships between individuals), and a political one (a vertical structure between rulers and ruled). Political cosmopolitanism is based on the conception both of God as governor of the cosmos and of the existence of natural and universal laws. According to Cicero, no state can become a political cosmopolis: cosmopolitanism is just regulative, since cities can only aspire to live as independent and different realities that coexist in peaceful interactions.

Christoph Horn reappraises other scholars’ thesis that the older Augustine was less tolerant towards heretics and non-believers, but rather favored political coercion; he does so by considering this interpretation in the light of modern perspective. Indeed, in some of his works Augustine implicitly theorizes different forms of toleration. One such form is based on love and humanism; a second one aims at preservation of unity (especially after discussions between people curious to better understand the meaning of God’s word); finally, the third one presupposes free conscience in the light of the theory of the ‘two cities’, according to which there is a human political sphere which exists in its own right. Thus, Augustine formulates a theory partly similar to modern political liberalism: free consensus leads to the establishment of public administration; public order must be protected; neutrality of the state must be observed vis-à-vis (good) private life.

Not only the papers briefly discussed in this review, but all the contributions of this volume offer convincing analyses of the importance of the notion of the Divine in ancient Greek societies and political thinking. The volume as a whole tends to focus on Early and Classical Antiquity (especially Plato), and so other figures who consider the notions of god, religion, and society before Augustine – for example Early Stoics, the pseudo-Pythagorean writings Peri basileias , Pagan Neoplatonists, or even Athenian tragedies – are not directly addressed: the pervasiveness of such topics in ancient thought opens up the prospect of new contributions in the wake of this valuable collection of essays.

Authors and Titles

Nurdane Şimşek, The Polis as the Measure of All Things: The Relation of Greek Mythology to Polis Religion

Manuel Knoll, On the Rationalization of Ancient Greek Theology

Sylvana V. Chrysakopoulou, The ‘Theology’ of the First Philosopher-Poets: the Case of Xenophanes

Francesca Eustacchi, Gods and Religion in the Sophistic Context: between Agnosticism and Utilitarian Rationalism

Giovanni Giorgini, The Man who Invented God: Atheism in the Sisyphus Fragment

Josef Moural, Greek Polytheist Cults and Monotheist Thinking in Tension (and its Political Reverberations)

Elena Irrera, Eusebeia for the Gods as a Matter of Justice: Greek Popular Religion and Plato’s Euthyphro

Francisco L. Lisi, Demiurge, Good, Forms: Some Reflections on a Crucial Problem of Plato’s Metaphysics

Silvia Gastaldi, Religion in Plato’s Laws: Traditional Cults and Astral Theology

Alberto Maffi, Plato, Lg. 910: What Impiety?

Maurizio Migliori, Plato: The Pervasive Nature of the Divinity and the Importance of Religion

Jacub Jinek, Naming God as ‘King’ and the Figure of the Legislator in Plato’s Cratylus

Maria Liatsi, Aristotle’s Departure from the Commonsense Concept of God

Denis Walter, Variants of Cosmopolitanism and Individual States in Cicero’s Works

Christoph Horn, Religious Toleration in Augustine?

Bernat Torres, Gods, Puppets and Impiety: Leo Strauss and Eric Voegelin on God and the Divine in Plato’s Laws

Home — Essay Samples — Literature — The Odyssey — Examples of Ancient Greek Values in The Odyssey

Examples of Ancient Greek Values in The Odyssey

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Hospitality: xenia, loyalty and honor, the importance of family.

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Calypso Essay

• Arts & Humanities

Greek Gods & Goddesses

Guardian Of The Pillars or Bearer of the Heavens. God of Astronomy.

In Greek Mythology, Atlas was a Titan who was responsible for bearing the weight of the heavens on his shoulders, a punishment bestowed on him by Zeus . He was given this task in retribution for him leading the Titans into battle, or Titanomachy , against the Olympian Gods for control of the heavens. Just as Kratos was the personification of strength, Atlas similarly, is the personification of endurance.

Atlas – Family and Relationships

Atlas was the son of the Titans Iapetus and Clymene, and his siblings were Epimetheus , Menoetius and Prometheus. Amongst his children were the nymph Calypso and Maia who was one of the Pleiades and mother of the messenger God Hermes . Here’s a bit more about each of his offspring:

Hyas was a hunter who’s legend ends with him killed by a wild animal. His death caused immense grief to his sisters, the Hyades and Pleiades, leading to their transformation into star clusters. Hyas’ story is a tale of tragedy and loss, as well as the close bonds within his family.

Calypso is a nymph who lived on the island of Ogygia, where she detained the hero Odysseus for several years. She is often portrayed as a figure of immense beauty and loneliness, symbolizing unrequited love and the pain of isolation.

Dione is a prophetic goddess associated with the oracle of Dodona. While her role in mythology is less clear, she is often considered a water deity.

Maera is less prominent in myths but is sometimes associated with the dog star, Sirius. Her transformation into a celestial body represents loyalty and perseverance.

The Hesperides

The Hesperides are nymphs known for their beautiful garden at the western edge of the world, where they tended a tree bearing golden apples. Their role in the garden symbolizes guardianship and the allure of forbidden knowledge.

The Hyades are a cluster of stars in the constellation Taurus, represented in Greek mythology as a sisterhood of nymphs, who wept for their brother, Hyas, after his death. Their tears are said to bring rain.

The Pleiades

The Pleiades are seven sisters who were transformed into a star cluster, which bears their name, to escape the pursuit of Orion. They are associated with various myths and are often seen as a symbol of unity and sisterhood.

Brothers In Arms

Atlas and his brother Menoetius sided with the Titans against the Olympians . When the Titans were eventually defeated, many of them were confined to Tartarus ( a deep abyss used as a dungeon) including Atlas’ brother. However, Atlas had a different fate. Zeus condemned him to stand at the Western edge of Gaia (the Earth) and hold the heavens on his shoulders to prevent the two from resuming their primordial embrace. He was Atlas Telamon, or ‘enduring Atlas,’ a name embodying his daily struggle and punishment.

The Various Myths Of Atlas

In Homer’s Odyssey Atlas is described as ‘deadly-minded’ and is responsible for holding the pillars which hold the heavens and earth apart. In Hesiod’s Theogony Atlas holds the heavens in the far west, edge of the world land of the Hesperides, female deities known for the beautiful singing. Then in later years, Atlas is associated with the mountains in, Northwest Africa or modern day Morocco, Algeria and Tunisia. This is where legends say the Titan was transformed from a shepherd into a huge rock mountain by Perseus , using the head of Medusa and her deadly stare.

Encounter with Perseus

In this story, Atlas was the father of the Hesperides, nymphs and guardians of the tree of golden apples. The earth goddess Gaea gave the tree of golden apples to Hera as a wedding present and placed it in a secret location; nevertheless, an oracle told Atlas that a son of Zeus would one day steal the golden apples guarded by his daughters.

To prevent this Atlas refused to let anyone visit his home and when Perseus asked for hospitality in his land, he was denied. Perseus used the head of the Gorgon Medusa and immediately transformed Atlas into the mountain range in North West Africa, the Atlas Mountains.

This story symbolizes the transformation of the Titan into a permanent fixture of the natural world.

The 12 Labour of Hercules

The most famous myth involving Atlas is his role in the Twelve Labours of Hercules . Hercules was commanded by King Eurystheus to steal the golden apples from the fabled gardens of the Hesperides.

These gardens were sacred to Hera and guarded by the deadly hundred-headed dragon Ladon. On the advice of Prometheus Hercules asked Atlas to retrieve the apples for him, while Hercules, aided by Athena would take the burden of the heavens on his shoulders giving Atlas a respite from his duty and also the freedom to steal the apples.

Upon returning with the apples, Atlas was reluctant to resume his responsibility and attempted to leave Hercules with the weight of the heavens on his shoulders. Hercules managed to trick the Titan into swapping places temporarily. Under the guise of acquiring cushions to put on his shoulders to aid in the weight bearing. As soon as the switch was made, with Atlas once again carrying the heavens Hercules took the golden apples and ran back to Mycenae. In some versions of the story, Hercules instead built the Pillars of Hercules to hold the sky away from the earth. Liberating Atlas from his burden.

​ Titan God of Astronomy

Atlas is credited with the invention of the first celestial sphere and is often associated with astronomy and navigation. This reflects both his roles as a symbol of endurance and stability, as well as his connection to the heavens.

Symbols and Items Associated with Atlas

• Celestial Globe : Atlas is often depicted carrying the celestial globe or the heavens on his shoulders. Symbolizing his burden and his role as the bearer of the sky.
• Pillars : In some myths, he is said to hold the pillars that keep the earth and heavens apart. Emphasizing his role in maintaining the balance and order of the cosmos.
• Mountains : The Atlas Mountains in Northwest Africa are named after him. Symbolizing his transformation into a mountain range in some myths.

Other Interesting Facts:

• A common misconception today is that Atlas was forced to hold the Earth on his shoulders, not the heavens
• The Titan was associated with Atlantis by Pluto, and the first king of Atlantis was said to be named Atlas
• He was known as being ‘stout-hearted,’ strong, resilient and only a little gullible

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