Giants (Greek mythology)

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Gigantomachy
)
"Gigantes" redirects here. For other uses, see Gigantes (disambiguation).
Cabinet des Medailles 573)[1]

In

Titan son Cronus.[3]

Archaic and Classical representations show Gigantes as man-sized

Titans
, an earlier generation of large and powerful children of Gaia and Uranus.

The vanquished Giants were said to be buried under volcanoes and to be the cause of volcanic eruptions and earthquakes.

Origins

The name "Gigantes" is usually taken to imply "earth-born",

Meliai (ash tree nymphs), while the severed genitals of Uranus falling into the sea resulted in a white foam from which Aphrodite grew. The mythographer Apollodorus also has the Giants being the offspring of Gaia and Uranus, though he makes no connection with Uranus' castration, saying simply that Gaia "vexed on account of the Titans, brought forth the Giants".[10]

There are three brief references to the Gigantes in

Phaiakians, a race of men encountered by Odysseus, their ruler Alcinous being the son of Nausithous, who was the son of Poseidon and Periboea, the daughter of the Giant king Eurymedon.[12] Elsewhere in the Odyssey, Alcinous says that the Phaiakians, like the Cyclopes and the Giants, are "near kin" to the gods.[13] Odysseus describes the Laestrygonians (another race encountered by Odysseus in his travels) as more like Giants than men.[14] Pausanias, the 2nd century AD geographer, read these lines of the Odyssey to mean that, for Homer, the Giants were a race of mortal men.[15]

The 6th–5th century BC lyric poet

Hyginus has the Giants being the offspring of Gaia and Tartarus, another primordial Greek deity.[18]

Confusion with Titans and others

Though distinct in early traditions,

Hyginus includes the names of three Titans, Coeus, Iapetus, and Astraeus, along with Typhon and the Aloadae, in his list of Giants,[23] and Ovid seems to conflate the Gigantomachy with the later siege of Olympus by the Aloadae.[24]

Ovid also seems to confuse the

Hundred-Handers with the Giants, whom he gives a "hundred arms".[25] So perhaps do Callimachus and Philostratus, since they both make Aegaeon the cause of earthquakes, as was often said about the Giants (see below).[26]

Descriptions

Homer describes the Giant king Eurymedon as "great-hearted" (μεγαλήτορος), and his people as "insolent" (ὑπερθύμοισι) and "froward" (ἀτάσθαλος).[27] Hesiod calls the Giants "strong" (κρατερῶν) and "great" (μεγάλους) which may or may not be a reference to their size.[28] Though a possible later addition, the Theogony also has the Giants born "with gleaming armour, holding long spears in their hands".[29]

Other early sources characterize the Giants by their excesses. Pindar describes the excessive violence of the Giant Porphyrion as having provoked "beyond all measure".[30] Bacchylides calls the Giants arrogant, saying that they were destroyed by "Hybris" (the Greek word hubris personified).[31] The earlier seventh century BC poet Alcman perhaps had already used the Giants as an example of hubris, with the phrases "vengeance of the gods" and "they suffered unforgettable punishments for the evil they did" being possible references to the Gigantomachy.[32]

Homer's comparison of the Giants to the Laestrygonians is suggestive of similarities between the two races. The Laestrygonians, who "hurled ... rocks huge as a man could lift", certainly possessed great strength, and possibly great size, as their king's wife is described as being as big as a mountain.[33]

Over time, descriptions of the Giants make them less human, more monstrous and more "gigantic". According to Apollodorus the Giants had great size and strength, a frightening appearance, with long hair and beards and scaly feet.[34] Ovid makes them "serpent-footed" with a "hundred arms",[35] and Nonnus has them "serpent-haired".[36]

The Gigantomachy

"Gigantomachy" redirects here. For the painting, see Gigantomachy by the Suessula Painter.

The most important divine struggle in Greek mythology was the Gigantomachy, the battle fought between the Giants and the Olympian gods for supremacy of the cosmos.[37] It is primarily for this battle that the Giants are known, and its importance to Greek culture is attested by the frequent depiction of the Gigantomachy in Greek art.

Early sources

Athena (left) fighting the Giant Enceladus (inscribed retrograde) on an Attic red-figure dish, c. 550–500 BC (Louvre CA3662).[38]

The references to the Gigantomachy in archaic sources are sparse.[39] Neither Homer nor Hesiod mention anything explicit about the Giants battling the gods.[40] Homer's remark that Eurymedon "brought destruction on his froward people" might possibly be a reference to the Gigantomachy[41] and Hesiod's remark that Heracles performed a "great work among the immortals"[42] is probably a reference to Heracles' crucial role in the gods' victory over the Giants.[43] The Hesiodic Catalogue of Women (or the Ehoia), following mentions of Heracles' sacks of Troy and of Kos, refers to his having slain "presumptious Giants".[44] Another probable reference to the Gigantomachy in the Catalogue has Zeus produce Heracles to be "a protector against ruin for gods and men".[45]

There are indications that there might have been a lost epic poem, a Gigantomachia, which gave an account of the war: Hesiod's Theogony says that the Muses sing of the Giants,[46] and the sixth century BC poet Xenophanes mentions the Gigantomachy as a subject to be avoided at table.[47] The Apollonius scholia refers to a "Gigantomachia" in which the Titan Cronus (as a horse) sires the centaur Chiron by mating with Philyra (the daughter of two Titans), but the scholiast may be confusing the Titans and Giants.[48] Other possible archaic sources include the lyric poets Alcman (mentioned above) and the sixth-century Ibycus.[49]

The late sixth early fifth century BC lyric poet

Teiresias foretell Heracles killing Giants "beneath [his] rushing arrows".[50] He calls Heracles "you who subdued the Giants",[51] and has Porphyrion, whom he calls "the king of the Giants", being overcome by the bow of Apollo.[52] Euripides' Heracles has its hero shooting Giants with arrows,[53] and his Ion has the chorus describe seeing a depiction of the Gigantomachy on the late sixth century Temple of Apollo at Delphi, with Athena fighting the Giant Enceladus with her "gorgon shield", Zeus burning the Giant Mimas with his "mighty thunderbolt, blazing at both ends", and Dionysus killing an unnamed Giant with his "ivy staff".[54] The early 3rd century BC author Apollonius of Rhodes briefly describes an incident where the sun god Helios takes up Hephaestus, exhausted from the fight in Phlegra, on his chariot.[55]

Apollodorus

red-figure pelike, c. 475–425 BC (Louvre G434).[56]

The most detailed account of the Gigantomachy[57] is that of the (first or second-century AD) mythographer Apollodorus.[58] None of the early sources give any reasons for the war. Scholia to the Iliad mention the rape of Hera by the Giant Eurymedon,[59] while according to the scholia to Pindar's Isthmian 6, it was the theft of the cattle of Helios by the Giant Alcyoneus that started the war.[60] Apollodorus, who also mentions the theft of Helios' cattle by Alcyoneus,[61] suggests a mother's revenge as the motive for the war, saying that Gaia bore the Giants because of her anger over the Titans (who had been vanquished and imprisoned by the Olympians).[62] Seemingly, as soon as the Giants are born they begin hurling "rocks and burning oaks at the sky".[63]

There was a prophecy that the Giants could not be killed by the gods alone, but they could be killed with the help of a mortal.[64] Hearing this, Gaia sought for a certain plant (pharmakon) that would protect the Giants. Before Gaia or anyone else could find this plant, Zeus forbade Eos (Dawn), Selene (Moon) and Helios (Sun) to shine, harvested all of the plant himself and then he had Athena summon Heracles.

According to Apollodorus, Alcyoneus and Porphyrion were the two strongest Giants. Heracles shot Alcyoneus, who fell to the ground but then revived, for Alcyoneus was immortal within his native land. So Heracles, on Athena's advice, dragged him beyond the borders of that land, where Alcyoneus then died (compare with Antaeus).[65] Porphyrion attacked Heracles and Hera, but Zeus caused Porphyrion to become enamoured of Hera, whom Porphyrion then tried to rape, but Zeus struck Porphyrion with his thunderbolt and Heracles killed him with an arrow.[66]

Other Giants and their fates are mentioned by Apollodorus. Ephialtes was blinded by an arrow from Apollo in his left eye, and another arrow from Heracles in his right. Eurytus was killed by Dionysus with his thyrsus, Clytius by Hecate with her torches and Mimas by Hephaestus with "missiles of red-hot metal" from his forge.[67] Athena crushed Enceladus under the Island of Sicily and flayed Pallas, using his skin as a shield. Poseidon broke off a piece of the island of Kos called Nisyros, and threw it on top of Polybotes (Strabo also relates the story of Polybotes buried under Nisyros but adds that some say Polybotes lies under Kos instead).[68] Hermes, wearing Hades' helmet, killed Hippolytus, Artemis killed Gration, and the Moirai (Fates) killed Agrius and Thoas with bronze clubs. The rest of the giants were "destroyed" by thunderbolts thrown by Zeus, with each Giant being shot with arrows by Heracles (as the prophecy seemingly required).

Ovid

The Latin poet

Jupiter, the Roman Zeus) overwhelms the Giants with his thunderbolts, overturning "from Ossa huge, enormous Pelion".[70] Ovid says that (as "fame reports") from the blood of the Giants came a new race of beings in human form.[71]
According to Ovid, Earth (Gaia) did not want the Giants to perish without a trace, so "reeking with the copious blood of her gigantic sons", she gave life to the "steaming gore" of the blood soaked battleground. These new offspring, like their fathers the Giants, also hated the gods and possessed a bloodthirsty desire for "savage slaughter".

Later in the Metamorphoses, Ovid refers to the Gigantomachy as: "The time when serpent footed giants strove / to fix their hundred arms on captive Heaven".

Hundred-Handers,[73] who, though in Hesiod fought alongside Zeus and the Olympians, in some traditions fought against them.[74]

Other late sources

Maenads can sometimes be seen confronting their gigantic opponents.[76]

A late Latin grammarian of the fifth century AD,

Servius, mentions that during the battle, the eagle of Zeus (who once had been the boy Aëtos before his metamorphosis) assisted his master by placing the lightning bolts on his hands.[77]

Location

Various places have been associated with the Giants and the Gigantomachy. As noted above Pindar has the battle occur at Phlegra ("the place of burning"),

Pallene (modern Kassandra)[80] and Phlegra/Pallene was the usual birthplace of the Giants and site of the battle.[81] Apollodorus, who placed the battle at Pallene, says the Giants were born "as some say, in Phlegrae, but according to others in Pallene". The name Phlegra and the Gigantomachy were also often associated, by later writers, with a volcanic plain in Italy, west of Naples and east of Cumae, called the Phlegraean Fields.[82] The third century BC poet Lycophron, apparently locates a battle of gods and Giants in the vicinity of the volcanic island of Ischia, the largest of the Phlegraean Islands off the coast of Naples, where he says the Giants (along with Typhon) were "crushed" under the island.[83] At least one tradition placed Phlegra in Thessaly.[84]

According to the geographer

Tartessus in Spain.[86] Diodorus Siculus presents a war with multiple battles, with one at Pallene, one on the Phlegraean Fields, and one on Crete.[87] Strabo mentions an account of Heracles battling Giants at Phanagoria, a Greek colony on the shores of the Black Sea.[88] Even when, as in Apollodorus, the battle starts at one place. Individual battles between a Giant and a god might range farther afield, with Enceladus buried beneath Sicily, and Polybotes under the island of Nisyros (or Kos). Other locales associated with Giants include Attica, Corinth, Cyzicus, Lipara, Lycia, Lydia, Miletus, and Rhodes.[89]

The presence of volcanic phenomena, and the frequent unearthing of the fossilized bones of large prehistoric animals throughout these locations may explain why such sites became associated with the Giants.[90]

In art

Sixth century BC

black-figure amphora in the style of the Lysippides Painter, c. 530-520 BC (British Museum B208).[91]

From the sixth century BC onwards, the Gigantomachy was a popular and important theme in Greek art, with over six hundred representations cataloged in the Lexicon Iconographicum Mythologiae Classicae (LIMC).[92]

The Gigantomachy was depicted on the new

Eleusis, and Attic black-figure pots, dating from the second quarter of the sixth century BC (this excludes early depictions of Zeus battling single snake-footed creatures, which probably represent his battle with Typhon, as well as Zeus' opponent on the west pediment of the Temple of Artemis on Kerkyra (modern Corfu) which is probably not a Giant).[94]

Though all these early Attic vases[95] are fragmentary, the many common features in their depictions of the Gigantomachy suggest that a common model or template was used as a prototype, possibly Athena's peplos.[96] These vases depict large battles, including most of the Olympians, and contain a central group which appears to consist of Zeus, Heracles, Athena, and sometimes Gaia.[97] Zeus, Heracles and Athena are attacking Giants to the right.[98] Zeus mounts a chariot brandishing his thunderbolt in his right hand, Heracles, in the chariot, bends forward with drawn bow and left foot on the chariot pole, Athena, beside the chariot, strides forward toward one or two Giants, and the four chariot horses trample a fallen Giant. When present, Gaia is shielded behind Herakles, apparently pleading with Zeus to spare her children.

On either side of the central group are the rest of the gods engaged in combat with particular Giants. While the gods can be identified by characteristic features, for example

Aristaeus battling Hephaestus (Akropolis 607), Eurymedon and (again) Ephialtes (Akropolis 2134). An amphora from Caere from later in the sixth century, gives the names of more Giants: Hyperbios and Agasthenes (along with Ephialtes) fighting Zeus, Harpolykos against Hera, Enceladus against Athena and (again) Polybotes, who in this case battles Poseidon with his trident holding the island of Nisyros on his shoulder (Louvre E732).[106] This motif of Poseidon holding the island of Nisyros, ready to hurl it at his opponent, is another frequent feature of these early Gigantomachies.[107]

Siphnian Treasury at Delphi, North frieze (c. 525 BC). Detail showing gods facing right and Giants facing left.

The Gigantomachy was also a popular theme in late sixth century sculpture. The most comprehensive treatment is found on the north frieze of the Siphnian Treasury at Delphi (c. 525 BC), with more than thirty figures, named by inscription.[108] From left to right, these include Hephaestus (with bellows), two females fighting two Giants; Dionysus striding toward an advancing Giant; Themis[109] in a chariot drawn by a team of lions which are attacking a fleeing Giant; the archers Apollo and Artemis; another fleeing Giant (Tharos or possibly Kantharos);[110] the Giant Ephialtes lying on the ground;[111] and a group of three Giants, which include Hyperphas[112] and Alektos,[113] opposing Apollo and Artemis. Next comes a missing central section presumably containing Zeus, and possibly Heracles, with chariot (only parts of a team of horses remain). To the right of this comes a female stabbing her spear[114] at a fallen Giant (probably Porphyrion);[115] Athena fighting Eriktypos[116] and a second Giant; a male stepping over the fallen Astarias[117] to attack Biatas.[118] and another Giant; and Hermes against two Giants. Then follows a gap which probably contained Poseidon and finally, on the far right, a male fighting two Giants, one fallen, the other the Giant Mimon (possibly the same as the Giant Mimas mentioned by Apollodorus).[119]

The Gigantomachy also appeared on several other late sixth century buildings, including the west pediment of the Alkmeonid Temple of Apollo at Delphi, the pediment of the Megarian Treasury at Olympia, the east pediment of the Old Temple of Athena on the Acropolis of Athens, and the metopes of Temple F at Selinous.[120]

Fifth century BC

The theme continued to be popular in the fifth century BC. A particularly fine example is found on a

red-figure cup (c. 490–485 BC) by the Brygos Painter (Berlin F2293). On one side of the cup is the same central group of gods (minus Gaia) as described above: Zeus wielding his thunderbolt, stepping into a quadriga, Heracles with lion skin (behind the chariot rather than on it) drawing his (unseen) bow and, ahead, Athena thrusting her spear into a fallen Giant. On the other side are Hephaestus flinging flaming missiles of red-hot metal from two pairs of tongs, Poseidon, with Nisyros on his shoulder, stabbing a fallen Giant with his trident and Hermes with his petasos hanging in back of his head, attacking another fallen Giant. None of the Giants are named.[121]

Phidias used the theme for the metopes of the east façade of the Parthenon (c. 445 BC) and for the interior of the shield of Athena Parthenos.[122] Phidias' work perhaps marks the beginning of a change in the way the Giants are presented. While previously the Giants had been portrayed as typical hoplite warriors armed with the usual helmets, shields, spears and swords, in the fifth century the Giants begin to be depicted as less handsome in appearance, primitive and wild, clothed in animal skins or naked, often without armor and using boulders as weapons.[123] A series of red-figure pots from c. 400 BC, which may have used Phidas' shield of Athena Parthenos as their model, show the Olympians fighting from above and the Giants fighting with large stones from below.[124]

Fourth century BC and later

In the Gigantomachy from a 1st-century AD frieze in the agora of Aphrodisias, the Giants are depicted with scaly coils, like Typhon
Pergamon museum
, Berlin

With the beginning of the fourth century BC probably comes the first portrayal of the Giants in Greek art as anything other than fully human in form, with legs that become coiled serpents having snake heads at the ends in place of feet.[125] Such depictions were perhaps borrowed from Typhon, the monstrous son of Gaia and Tartarus, described by Hesiod as having a hundred snake heads growing from his shoulders.[126] This snake-legged motif becomes the standard for the rest of antiquity, culminating in the monumental Gigantomachy frieze of the second century BC Pergamon Altar. Measuring nearly 400 feet long and over seven feet high, here the Gigantomachy receives its most extensive treatment, with over one hundred figures.[127]

Although fragmentary, much of the Gigantomachy frieze has been restored. The general sequence of the figures and the identifications of most of the approximately sixty gods and goddesses have been more or less established.[128] The names and positions of most Giants remain uncertain. Some of the names of the Giants have been determined by inscription,[129] while their positions are often conjectured on the basis of which gods fought which Giants in Apollodorus' account.[130]

The same central group of Zeus, Athena, Heracles and Gaia, found on many early Attic vases, also featured prominently on the Pergamon Altar. On the right side of the East frieze, the first encountered by a visitor, a winged Giant, usually identified as Alcyoneus, fights Athena.[131] Below and to the right of Athena, Gaia rises from the ground, touching Athena's robe in supplication. Flying above Gaia, a winged Nike crowns the victorious Athena. To the left of this grouping a snake-legged Porphyrion battles Zeus[132] and to the left of Zeus is Heracles.[133]

On the far left side of the East frieze, a triple Hecate with torch battles a snake-legged Giant usually identified (following Apollodorus) as Clytius.[134] To the right lays the fallen Udaeus, shot in his left eye by an arrow from Apollo,[135] along with Demeter who wields a pair of torches against Erysichthon.[136]

The Giants are depicted in a variety of ways. Some Giants are fully human in form, while others are a combination of human and animal forms. Some are snake-legged, some have wings, one has bird claws, one is lion-headed, and another is bull-headed. Some Giants wear helmets, carry shields and fight with swords. Others are naked or clothed in animal skins and fight with clubs or rocks.[137]

The large size of the frieze probably necessitated the addition of many more Giants than had been previously known. Some, like Typhon and Tityus, who were not strictly speaking Giants, were perhaps included. Others were probably invented.[138] The partial inscription "Mim" may mean that the Giant Mimas was also depicted. Other less-familiar or otherwise unknown Giant names include Allektos, Chthonophylos, Eurybias, Molodros, Obrimos, Ochthaios and Olyktor.[139]

In post-classical art

Detail of the Sala dei Giganti in the Palazzo del Te, Mantua, c. 1530, Giulio Romano

The subject was revived in the Renaissance, most famously in the frescos of the Sala dei Giganti in the

Haarlem Mannerists, and continued to be painted into the 18th century.[140]

Symbolism, meaning and interpretations

Historically, the myth of the Gigantomachy (as well as the Titanomachy) may reflect the "triumph" of the new imported gods of the invading Greek speaking peoples from the north (c. 2000 BC) over the old gods of the existing peoples of the Greek peninsula.

Asia Minor.[142]

The attempt of the Giants to overthrow the Olympians also represented the ultimate example of hubris, with the gods themselves punishing the Giants for their arrogant challenge to the gods' divine authority.[143] The Gigantomachy can also be seen as a continuation of the struggle between Gaia (Mother Earth) and Uranus (Father Sky), and thus as part of the primal opposition between female and male.[144] Plato compares the Gigantomachy to a philosophical dispute about existence, wherein the materialist philosophers, who believe that only physical things exist, like the Giants, wish to "drag down everything from heaven and the invisible to earth".[145]

Vatican Museum.[146]

In

Epicurean poet Lucretius, for whom such things as lightning, earthquakes and volcanic eruptions had natural rather than divine causes, used the Gigantomachy to celebrate the victory of philosophy over mythology and superstition. In the triumph of science and reason over traditional religious belief, the Gigantomachy symbolized for him Epicurus storming heaven. In a reversal of their usual meaning, he represents the Giants as heroic rebels against the tyranny of Olympus.[149] Virgil—reversing Lucretius' reversal—restores the conventional meaning, making the Giants once again enemies of order and civilization.[150] Horace makes use of this same meaning to symbolize the victory of Augustus at the Battle of Actium as a victory for the civilized West over the barbaric East.[151]

Valerius Flaccus, in his Argonautica, makes frequent use of Gigantomachy imagery, with the Argo (the world's first ship) constituting a Gigantomachy-like offense against natural law, and example of hubristic excess.[155]

Claudian, the fourth-century AD court poet of emperor Honorius, composed a Gigantomachia that viewed the battle as a metaphor for vast geomorphic change: "The puissant company of the giants confounds all differences between things; islands abandon the deep; mountains lie hidden in the sea. Many a river is left dry or has altered its ancient course....robbed of her mountains Earth sank into level plains, parted among her own sons."[156]

Association with volcanoes and earthquakes

Various locations associated with the Giants and the Gigantomachy were areas of volcanic and seismic activity (e.g. the Phlegraean Fields west of Naples), and the vanquished Gigantes (along with other "giants") were said to be buried under volcanos. Their subterranean movements were said to be the cause of volcanic eruptions and earthquakes.[157]

The Giant Enceladus was thought to lay buried under

Briareus[160] were also said to be buried under Etna). The Giant Alcyoneus along with "many giants" were said to lie under Mount Vesuvius,[161] Prochyte (modern Procida), one of the volcanic Phlegraean Islands was supposed to sit atop the Giant Mimas,[162] and Polybotes was said to lie pinned beneath the volcanic island of Nisyros, supposedly a piece of the island of Kos broken off and thrown by Poseidon.[163]

Describing the catastrophic eruption of Mount Vesuvius in 79 AD, which buried the towns of Pompeii and Herculaneum, Cassius Dio relates accounts of the appearance of many Giant-like creatures on the mountain and in the surrounding area followed by violent earthquakes and the final cataclysmic eruption, saying "some thought that the Giants were rising again in revolt (for at this time also many of their forms could be discerned in the smoke and, moreover, a sound as of trumpets was heard)".[164]

Named Giants

Names for the Giants can be found in ancient literary sources and inscriptions. Vian and Moore provide a list with over seventy entries, some of which are based upon inscriptions which are only partially preserved.[165] Some of the Giants identified by name are:

Gilt-bronze Enceladus by Gaspar Mercy in the Bosquet de l'Encélade in the gardens of Versailles
red-figure cup late fifth century BC (Antikensammlung Berlin F2531)[220]
  • Pallas (Πάλλας): According to Apollodorus, he was flayed by Athena, who used his skin as a shield.[221] Other accounts name others whose hyde provided Athena's aegis [see Asterus above]. Claudian names Pallas as one of several Giants turned to stone by Minerva's Gorgon shield.[222]
  • Pelorus (Πέλορος): According to Claudian, he was killed by Mars, the Roman equivalent of Ares.[223]
  • Picolous (Πικόλοος): A Giant who fled the battle and came to Circe's island and attempted to chase her away, only to be killed by Helios. It is said that the legendary moly plant first sprang forth from Picolous' blood as it seeped into the ground.[224]
  • Polybotes (Πολυβότης): According to Apollodorus, he was crushed under Nisyros, a piece of the island of Kos broken off and thrown by Poseidon.[225] He is named on two sixth century BC pots, on one (Getty 81.AE.211) he is opposed by Zeus, on the other (Louvre E732) he is opposed by Poseidon carrying Nisyros on his shoulder.[226]
  • Porphyrion (Πορφυρίων): According to Apollodorus, he was (along with Alcyoneus), the greatest of the Giants. He attacked Heracles and Hera but Zeus "smote him with a thunderbolt, and Hercules shot him dead with an arrow."[227] According to Pindar, who calls him "king of the Giants", he was slain by an arrow from the bow of Apollo.[228] He is named on a late fifth century BC cup from Vulci (Berlin F2531), where he is battling with Zeus.[229] He was also probably named on the late sixth century BC Siphnian Treasury.[230]
  • Thoas or Thoon (Θόας or Θόων): According to Apollodorus, he was killed by the Moirai (Fates) with bronze clubs.[231]

See also

Notes

  1. ^ Beazley Archive 204546; Cook, Plate III, A.
  2. ^ Hansen, pp. 177–179; Gantz, pp. 445–454. As for their size: Hansen p. 177: "Hesiod describes them as being "great," referring perhaps to their stature, but the Giants are not always represented as being huge. Although the word giants derives ultimately from the Greek Gigantes, the most persistent traits of the Gigantes are strength and hubristic aggression."
  3. Fabulae Preface gives Tartarus as the father of the Giants. A parallel to the Giants' birth is the birth of Aphrodite
    from the similarly fertilized sea.
  4. ^ Gantz, pp. 446, 447.
  5. The Oxford Classical Dictionary s.v. "Giants"; Frazer 1898b, note to Pausanias 8.29.3 "That the giants have serpents instead of feet" pp. 315–316
    .
  6. Pre-Greek origin has also been proposed ("giant". Online Etymology Dictionary
    ).
  7. ^ Hesiod, Theogony 132–153
  8. ^ Hesiod, Theogony 154–175; Gantz, p. 10.
  9. ^ Hesiod, Theogony 176 ff.
  10. ^ Apollodorus, 1.6.1; Hansen, p. 178.
  11. ^ Gantz, p. 446. Ogden, p. 82 n. 74 says that the "Odyssey's Giants stand a little outside the remainder of the tradition, in so far as they are ethnologized into a wild, arrogant, and doomed race, formerly presided over by a king Eurymedon." Hanfmann 1937, p. 175, sees in the "conflicting" descriptions of Homer and Hesiod, "two different local traditions".
  12. ^ Homer, Odyssey 7.56–63. Alcaeus and Acusilaus make the Phaiakians, like the Giants, offspring of the castration of Uranus, Gantz, p. 16.
  13. ^ Homer, Odyssey 7.199–207.
  14. ^ Homer, Odyssey 10.119–120.
  15. The Oxford Classical Dictionary s.v. "Giants", following Pausanias, both assert that, for Homer, the Giants were a "savage race of men". For the mythographer Diodorus Siculus, the Giants were also a race of men, see 4.21.5
    , Gantz, p. 449.
  16. ^ Bacchylides, 15.63; Castriota, pp. 233–234.
  17. ^ "Gegeneis", Brills New Pauly; Crusius, p.93; Batrachomyomachia 7 (pp. 542–543); Sophocles, Women of Trachis 1058; Euripides, The Phoenician Women 1131; Lycophron, Alexandra 127 (pp. 504–505), 1408 (pp. 610–611).
  18. Fabulae Preface. Latin
  19. ^ Gantz, p. 450.
  20. ^ Smith, William, "Gigantes"; Gantz, p. 447; Hansen p. 178, Grimal, p. 171; Tripp, p. 250; Morford, pp. 82–83. A probable early confusion (or at least a possible cause of later confusion) can be seen in Euripides' Iphigenia in Tauris 221–224 and Hecuba 466–474, see Torrance, p. 155 n. 74. Later examples include Callimachus, Hymn 4 (to Delos) 173 ff. (pp. 98–99) (see Vian and Moore 1988 p. 193; Mineur, p. 170).
  21. The Oxford Classical Dictionary s.v. "Typhon, Typhoeus"; Fontenrose, p. 80
    .
  22. ^ Gantz, pp. 450–451.
  23. Fabulae Preface. For other examples of Typhon as a Giant, see Horace, Odes 3.4.53, (which has Typhon battling Athena, alongside the Giants Mimas, Porphyrion, and Enceladus); Manilius, Astronomica 2.874–880 (pp. 150–151); Nonnus, Dionysiaca 1.176 (I pp. 16–17), 1.220 (I pp. 18–19), 1.244 (I pp. 20–21), 1.263 (I pp. 22–23), 1.291 (I pp. 24–25)
    .
  24. ^ Hansen, p. 178; Ovid, Metamorphoses 1.151–162. See also Horace, Odes 3.4.42 ff., with Lyne p. 51. Plato had already associated the Aloadae with the Giants, Symposium 190b–c.
  25. ^ Ovid, Metamorphoses 1.182–184: "The time when serpent footed giants strove / to fix their hundred arms on captive Heaven" (see Anderson, p. 170, note to line 184 "centum with bracchia"), Fasti 4.593, with Fazer's note.
  26. ^ Callimachus, Hymn 4 (to Delos) 141–146; Philostratus, Life of Apollonius of Tyana 4.6.
  27. Richard Lattimore translates ὑπερθύμοισι as "high-hearted" and ἀτάσθαλος as "recklessly daring". See also Liddell and Scott, μεγαλήτωρ ("greathearted"), ὑπέρθυμος ("overweening"), and ἀτάσθαλος
    ("reckless, presumptuous, wicked").
  28. ^ Hesiod, Theogony 50, 185; Liddell and Scott κρατερός, μέγας; Hansen, p. 177.
  29. ^ Gantz, p. 446.
  30. ^ Pindar, Pythian 8.12–18.
  31. ^ Bacchylides, 15.50 ff.; Castriota, p. 139, pp. 233–234.
  32. ^ Alcman fragment 1 Poetarum melicorum Graecorum fragmenta, see Cairns, p. 310; Wilkinson, p. 142; Ferrari, pp. 28, 109, 151 ff.; Hanfmann 1937, pp. 475–476.
  33. ^ According to Gantz, p. 446: "In all, the account rather suggests that the huge bulk of Antiphates' wife is not typical of the Laistrygones as a whole. But they are clearly thought of as good-sized, although whether it is in this respect that they are like the Gigantes and unlike men we cannot say; the Odyssey's emphasis might be thought to fall more on their uncivilized behjavior"
  34. ^ Apollodorus, 1.6.1.
  35. Hundred-Handers, see Anderson, p. 170, note to line 184 "centum with bracchia". Compare with Fasti 5.35–37
    , where Ovid says "Earth brought forth the Giants, a fierce brood, enormous monsters, who durst assault Jove's mansion; she gave them a thousand hands, and snakes for legs".
  36. ^ Nonnus, Dionysiaca 1.18 (I, pp. 4–5).
  37. ^ Moore 1985, p. 21.
  38. ^ Beazley Archive 200059, LIMC 29890 (Gigantes 342).
  39. ^ Gantz, p. 15. For a survey of literary sources see Gantz, pp. 445–450, Vian and Moore 1988, pp. 191–196.
  40. ^ Gantz, p. 446.
  41. ^ A scholion to Odyssey 7.59 asserts that Homer does not know that the Giants fought against the gods, Gantz, p. 447.
  42. ^ Hesiod, Theogony 954; for the translation used here see Most 2006, p. 79.
  43. ^ Gantz, p. 446.
  44. ^ Hesiod fragment 43a.65 MW, see Most 2007, p. 143. Gantz, p. 446, says that this line "with no link to what precedes or follows, might easily be an interpolation".
  45. ^ Hesiod fragment 195.28–29 MW, Most 2007, p. 5; Gantz, p. 446.
  46. ^ Hesiod, Theogony 50–52.
  47. ^ Xenophanes, 1.21 (Lesher, pp. 12, 13); Gantz, p. 446.
  48. ^ Since Chiron did apparently figure in a lost poem about the Titanomachy, and there is no obvious role for the centaur in a poem about the Gigantomachy, see Gantz, p. 447.
  49. ^ Wilkinson pp. 141–142; Gantz p. 447.
  50. ^ Pindar, Nemean 1.67–69.
  51. ^ Pindar, Nemean 7.90.
  52. ^ Pindar, Pythian 8.12–18.
  53. ^ Euripides, Heracles 177–180; Gantz, p. 448.
  54. ^ Euripides, Ion 205–218.
  55. ^ Apollonius of Rhodes, Argonautica 3. 221
  56. ^ Beazley Archive 207774.
  57. ^ Tripp, p. 252.
  58. ^ Apollodorus, 1.6.1–2.
  59. ^ Gantz, pp. 16, 57, 448–449; Hard p. 88. According to Gantz, p. 449, it is possible but unlikely, that this is the incident being referred to in Odyssey 7, noting that the story of the rape of Hera by Eurymedon may be a later invention to explain Homer's remark.
  60. ^ Gantz, pp. 419, 448–449; Scholia on Pindar, Isthmian Odes 6.47.
  61. ^ According to Apollodorus, Alcyoneus stole Helios' cattle from Erytheia, where the cattle of Geryon are usually found.
  62. ^ Gantz, p. 449; Grimal, p. 171; Tripp, p. 251. The late 4th century AD Latin poet Claudian expands on this notion in his Gigantomachia 1–35 (pp. 280–283) with Gaia, "jealous of the heavenly kingdoms and in pity for the ceasless woes of the Titans" (1–2), gave birth to the Giants, urging them to war saying "Up, army of avengers, the hour is come at last, free the Titans from their chains; defend your mother." (27–28)
  63. Spartoi, fully grown and armed for battle (Apollodorus, 1.3.6, 1.3.6). Also compare with Plato, Sophist 246a
    , where comparing materialist philosophers with the Giants, says they "drag down everything from heaven and the invisible to earth, actually grasping rocks and trees with their hands".
  64. Teiresias
    prophesies that Heracles will aid the gods in their battle with the Giants.
  65. ^ Antaeus, another offspring of Gaia who was an opponent of Heracles, was immortal as long as he was in contact with the earth. Heracles killed Antaeus by crushing him while holding him off the ground. For Pindar, Hearacles' battle with Alcyoneus (whom he calls a herdsman) and the Gigantomachy were separate events, see: Isthmian 6.30–35, Nemean 4.24–30.
  66. ^ As noted above Pindar has Apollo kill Porphyrion.
  67. ^ As noted above, Euripides has Zeus kill Mimas; other accounts have Mimas killed by Ares: Apollonius of Rhodes, Argonautica 3.1225–7 (pp. 276–277); Claudian, Gigantomachia 85–91 (pp. 286–287).
  68. ^ Strabo, 10.5.16. The mention of a millstone, in the poem fragment by Alcman (mentioned above) may be an early reference to the island of Nisyros, see Hanfmann 1937, pp. 476; Vian and Moore 1988, p. 192.
  69. ^ Ovid, Metamorphoses 1.151–162.
  70. ^ Ovid also refers to Giants piling up Pelion on top of Ossa elsewhere, see Amores 2.1.11–18, Fasti 1.307–308, 3.437–442; Green, p. 143.
  71. Pallene
    , the traditional home of the Giants.
  72. ^ Ovid, Metamorphoses 1.182 ff..
  73. ^ Anderson, p. 170, note to line 184 "centum with bracchia". Ovid's Amores 2.1.11–18, see Knox, p. 209, likewise associates the Gigantomachy with the Hundred-Hander "Gyas", while in Fasti 5.35–37, Ovid has the Giants have a "thousand hands". This same conflation may already occur in Euphorion, fragment 169 (Lightfoot) (Lightfoot, pp. 394–395), see Vian and Moore 1988, p. 193.
  74. ^ Hesiod, Theogony 617–736, 815–819. For the Hundred-Handers as opponents of Zeus, see for example Virgil, Aeneid 10.565–568; O'Hara, p. 99.
  75. ^ Hard 2015, p. 66.
  76. ^ Hard 2015, p. 68.
  77. ^ Kerenyi 1951, p. 95.
  78. ^ Singleton, p. 235.
  79. ^ Aeschylus, Eumenides 294; Euripides, Heracles 1192–1194; Ion 987–997; Aristophanes, The Birds 824; Apollonius of Rhodes, Argonautica 3.232–234 (pp. 210–211), 3.1225–7 (pp. 276–277). See also Hesiod fragment 43a.65 MW (Most 2007, p. 143, Gantz, p. 446)
  80. ^ Herodotus, 7.123.1; Strabo, 7 Fragment 25, 27; Philostratus, On Heroes 8.16 (p. 14);
    Stephanus Byzantius, s.v. Παλλήνη (Hunter p. 81), Φλέγρα; Liddell and Scott, Φλέγρα
  81. ^ Gantz, p. 419; Frazer 1898b, note to Pausanias 8.29.1 "the legendary battle of the gods and the giants" pp. 314–315; Lycophron, Alexandra 115–127 (pp. 504–505), 1356–1358 (pp. 606–607), 1404–1408 (pp. 610–611); Diodorus Siculus, 4.15.1; Pausanias, 1.25.2, 8.29.1; AT-scholia to Iliad 15.27 (Hunter p. 81).
  82. ^ Strabo, 5.4.4, 5.4.6, 6.3.5; Diodorus Siculus, 4.21.5–7, 5.71.4.
  83. ^ Lycophron, Alexandra 688–693 (pp. 550–551).
  84. Servius, Commentary on the Aeneid of Vergil 3.578
    ; Leigh, p. 122.
  85. ^ Pausanias, 8.29.1.
  86. ^ Scholiast A on Iliad 8.479 (Brown, p. 125).
  87. ^ Diodorus Siculus, 4.15.1, 4.21.5–7, 5.71.2–6.
  88. ^ Strabo, 11.2.10.
  89. ^ Hanfmann 1937, p. 475 n. 52.
  90. ^ Mayor, p. 197 ff.; Apollodorus 1.6.1 n. 3; Frazer 1898b, note to Pausanias 8.29.1 "the legendary battle of the gods and the giants" pp. 314–315; Pausanias, 8.32.5; Philostratus, Life of Apollonius of Tyana 5.16 (pp. 498–501), On Heroes 8.15–16 (p. 14).
  91. ^ Schefold, p. 56; Beazley Archive 302261; LIMC 27185 (Gigantes 120).
  92. ^ Vian and Moore 1988; Schefold, p. 51, p. 64; Ogden, p. 82; See also Vian 1951; 1952; Morford, p. 72.
  93. ^ Barber 1992, pp. 103–104, 112, 117; Barber 1991, pp. 361–362, 380–381; Simon, p. 23; Euripides, Hecuba, 466–474, Iphigenia in Tauris 222–224; Aristophanes, The Birds 823–831, The Knights 565; Plato, Euthyphro 6b–c; Republic 2.378c; Vian and Moore 1988, p. 210 no. 32. For the importance of the Gigantomachy to the Athenian Acropolis see Hurwit, pp. 30–31.
  94. ^ Gantz, p. 450; Moore 1985, p. 21; Schefold, pp. 51–52; Robertson, Martin, pp. 16–17.
  95. ^ Akropolis 607 (Beazley Archive 310147, LIMC 9257 (Gigantes 105)); Akropolis 1632 (Beazley Archive 15673, LIMC 4867 (Gigantes 110)); Akropolis 2134 (Beazley Archive 301942, LIMC 26166 (Gigantes 106)); Akropolis 2211 (Beazley Archive 3363, LIMC 20013 (Gigantes 104)).
  96. ^ Moore 1985, p. 21; Schefold, p. 55, 57; Neils, p. 228.
  97. ^ Gantz, p. 451; Moore 1979, pp. 81–84, ILL. 1. & 2.; Moore 1985, p. 21; Schefold, 57; Beazley, pp. 38–39; Day, p. 163. Several examples from later in the sixth century BC depict a similar central group of Zeus, Heracles and Athena. Moore 1979, p. 83 n. 36 lists as examples: Tarquina 623 (Beazley Archive 310411, LIMC 29174 (Gigantes 114)), Munich 1485 (Beazley Archive 302287), British Museum B208 (Beazley Archive 302261; LIMC 27185 (Gigantes 120)). Arafat, p. 14 n. 12, in addition to British Museum B208, also gives as examples Vatican 422 (Beazley Archive 302040, LIMC 29187 (Gigantes 123)) and Vatican 365 (Beazley Archive 301601), however Moore says that Zeus is not present in Vatican 365. For British Museum B208, see also Schefold, p. 56. Euripides, perhaps referring to archaic vase paintings or to Athena's peplos, locates Heracles and Athena fighting near Zeus in the Gigantomachy, see Heracles 177–179; Ion 1528–1529; Vian and Moore 1988, p. 192.
  98. ^ Rightward was conventionally the "direction of victory", see Schefold, p. 62; Stewart, p. 128.
  99. ^ Schefold, pp. 56–57; Gantz p. 451; Moore 1985, p. 21
  100. ^ Beazley Archive 10047, LIMC 10415 (Gigantes 171).
  101. ^ Moore 1985, p. 28.
  102. ^ Moore 1985, pp. 30–31.
  103. ^ Moore 1985, p. 32.
  104. ^ Moore 1985, pp. 34–36.
  105. ^ Moore 1985, pp. 34–35.
  106. ^ Gantz, p. 451; Arafat, p. 16; Beazley Archive 14590, LIMC 52 (Gigantes 170).
  107. ^ Gantz, p. 453; Moore 1985, p. 32; Cook, pp. 14–18; Frazer 1898a, note to Pausanias 1.2.4 "Poseidon on horseback hurling a spear at the giant Polybotes" pp. 48–49.
  108. ^ Gantz, pp. 451–452; Stewart, pp. 128–129, plates 195–198; Schefold, pp. 59–62; Morford, p. 73; Drawing: J.Boardman, Greek Sculpture Archaic Period fig.212.1; Perseus: Delphi, Siphnian Treasury Frieze--North (Sculpture); LIMC 5020 (Gigantes 2).
  109. Kybele
    ".
  110. ^ Brinkmann, N5 p. 92, reads only Tharos.
  111. ^ Brinkmann, N7 p. 94.
  112. ^ Brinkmann, N6 p. 92, others have read Hypertas.
  113. ^ Brinkmann, N8 p. 94.
  114. ^ Possibly Aphrodite, has been identified as Hera, but Brinkmann, p. 94 finds no trace of that name.
  115. ^ Brinkmann, N22 p. 103, only the last four letters: ριον can be read.
  116. ^ Brinkmann, N10 p. 96; others have read Berektas.
  117. ^ Brinkmann, N12 p. 103; others have read Astartas.
  118. ^ Brinkmann, N11 p. 96.
  119. ^ Brinkmann, N14 pp. 98, 124–125. The fallen Giant Mimon against Ares is also named on a late fifth century BC cup from Vulci (Berlin F2531): Beazley Archive 220533: detail showing Mimon and Ares; Cook, p. 56, Plate VI.
  120. ^ Gantz, p. 452. For the Temple of Apollo see: Schefold, p 64; Shapiro, p. 247; Stewart, pp. 86–87; Euripides, Ion 205–218; LIMC 18960 (Gigantes 3). For the Megarian Treasury see: Pollitt 1990, pp. 22–23; Pausanias, 6.19.12–14; Frazer 1898b, note to Pausanias 6.19.12 "The people of Megara — built a treasury" pp 65–67, note to 6.19.13 "In the gable — is wrought in relief the war of the giants" pp 67–69; ASCA Digital Collections, Megarian Treasury. For the Old Temple of Athena see: Schefold, pp. 64–67.
  121. ^ Arafat, pp 12–15; Cohen, pp. 177–178; Gantz p. 452; Beazley Archive 203909; LIMC 11564 (Gigantes 303).
  122. ^ For the Parthenon Gigantomachy metopes see Schwab, pp. 168–173, for the statue of Athena see Lapatin, pp. 262–263, for both see Kleiner, pp. 136—137.
  123. calyx krater from Ruvo, c. 400: Naples 81521 (Beazley Archive 217517, LIMC 10553 (Gigantes 316), image 2 of 5
    .
  124. ^ Robertson, Martin, pp. 106–107; Dwyer, p. 295; Cook, p. 56; Arafat, p. 25; Louvre MNB810 (Beazley Archive 217568, LIMC 11533 (Gigantes 322); Naples 81521 (Beazley Archive 217517, LIMC 10553 (Gigantes 316)).
  125. ^ Ogden, pp. 82–83, Gantz, p. 453; Berlin V.I. 3375 (Beazley Archive 6987, LIMC 30005 (Gigantes 389)). Snake-legged Giants may exist in earlier Etruscan art, for example a winged and snake-footed monster depicted on a late sixth century Etruscan hydria (British Museum B62, LIMC 2639 (Typhon 30)), might be a Giant, see de Grummond, p. 259, compare with Ogden, p. 71. For more on snake-legged Giants see Ogden, pp. 82–86, and Vian and Moore 1988, pp. 253–254.
  126. ^ Pollitt 1986, p. 109; Ogden, p. 83; Hesiod, Theogony 820 ff.. The similarities between Typhon and the Giants are several, both "monstrous children produced by Earth in a spirit of revenge, with the mission to attack and overthrow the gods in heaven, and whose fate they share, blasted by thunderbolts and, in Enceladus' case buried under Sicily." (Ogden, p. 83).
  127. ^ Kleiner, pp. 155–156; Ridgway, Brunilde Sismondo 2000, p. 33; Smith, R. R. R. 1991, p. 159; Queyrel, p. 49; Pergamon Altar (LIMC 617 (Gigantes 24)).
  128. ^ Ridgway, Brunilde Sismondo 2005. The names of the gods and goddesses were inscribed on the upper molding of the frieze, with the exception of Gaia whose name was inscribed on the background next to her head, see Ridgway, Brunilde Sismondo 2000, p. 32. For the total number of gods and goddesses, see Ridgway, Brunilde Sismondo 2000, p. 54 n. 35.
  129. ^ The names of the Giants were inscribed on the lower molding or, for the walls flanking the stairs where the moulding was omitted, on the background of the frieze between the figures, see Brunilde Sismondo 2000, p. 32, p. 54 n. 34. Queyrel, p. 52, lists the names of 27 Giants fully or partly preserved in the inscriptions which have so far been found. For Queyrel's identification of the various figures, see Fig. 33, pp. 50–51.
  130. ^ Pollitt 1986, p. 109.
  131. ^ Cunningham, p. 113; Kleiner, p. 156 FIG. 5-79; Queyrel, pp. 52–53; Ridgway, Brunilde Sismondo 2000, p. 39, pp. 59–60 n. 59. Supporting the identification of this Giant as Alcyoneus, is the fragmentary inscription "neus", that may belong to this scene, for doubts concerning this identification, see Ridgway.
  132. ^ Ridgway, Brunilde Sismondo 2000, p. 54 n. 35; Queyrel, pp. 53–54.
  133. ^ Ridgway, Brunilde Sismondo 2005. Though virtually nothing of Heracles remains, only part of a linonskin, and a left hand holding a bow, the location of the hero is identified by inscription, see Queyrel, pp. 54–55.
  134. ^ Queyrel, pp. 56–58; Ling, p. 50; Apollodorus 1.6.2.
  135. Fabulae 178
    . Pelorus (monstrous), the name of another Spartoi, is a possible restoration of the fragmentary inscription "oreus" listed by Queyrel, p. 52.
  136. ^ Queyrel, p. 55; Moore 1977, p. 324 n. 70; McKay, p. 93; Callimachus, Hymn 6 (to Demeter) 25 ff. (pp. 126 ff.).
  137. ^ Pollitt 1986, p. 109; Smith, R. R. R. p. 162.
  138. ^ Pollitt 1986, p. 109.
  139. ^ Queyrel, p. 52.
  140. ISBN 0719541476
  141. ^ Morford, pp. 82–83.
  142. ^ Morford, p. 72; Schefold, p. 50; Kleiner, p. 118, p. 136, p. 156; Lyne, p. 50; Castriota, p. 139; Dwyer, p. 295.
  143. ^ Castriota, p. 139; Dwyer, p. 295; Gale, p. 121; Wilkinson, p. 142; Cairns, p. 310; Commager, pp. 119, 199.
  144. ^ Schefold, p. 51.
  145. ^ Plato, Sophist 246a–c; Chaudhuri, pp.60–61.
  146. ^ Peck, Gigantes.
  147. ^ Lovatt, pp. 115 ff..
  148. ^ Cicero, De Senectute 5; Powell, p. 110 "Gigantum modo bellare"; Chaudhuri, p. 7 n. 22.
  149. De Rerum Natura 1.62–79, 5.110–125
    .
  150. ^ Gale, pp. 140–141; Gee, pp. 56–57.
  151. ^ Lyne, pp. 52–54, pp. 167–168; Commager, p. 199; Horace, Odes 3.4.42 ff..
  152. ^ Wheeler, pp. 23–26; Ovid, Metamorphoses 1.151–162.
  153. ^ Hardie 2014, p. 101.
  154. ^ Dinter, p. 296; Lucan, Pharsalia 9.654–658.
  155. ^ Zissos, pp. 79 ff.; For more on the use of Gigantomachy imagery in the Argonautica see Stover, pp. 5–6, 71–73, 79–150.
  156. ^ Mayor, p. 195; Claudian, Gigantomachia 62–73 (pp. 284–287).
  157. Philostratus the Elder, Imagines 2.17.5 (pp. 198–201)
    .
  158. Philostratus the Elder, Imagines 2.17.5 (pp. 198–201)
    has Enceladus buried in Italy rather than Sicily.
  159. Philostratus the Elder, Imagines 2.17.5 (pp. 198–201); Nonnus Dionysiaca 2.622–624 (I pp. 90–91) (buried under Sicily). Typhon was also said to be buried under the volcanic island of Ischia the largest of the Phlegraean Islands off the coast of Naples, see Lycophron, Alexandra 688–693 (pp. 550–551); Virgil, Aeneid 9.715–716 (calling the island "Inarime"); Strabo, 5.4.9 (calling the island "Pithecussae"); Ridgway, David, pp. 35–36; Silius Italicus, Punica 8.540–541 (I pp. 432–422); Claudian, Rape of Proserpine 3.183–184 (pp. 358–359)
    .
  160. ^ Callimachus, Hymn 4 (to Delos) 141–146 (pp. 96–97); Mineur. p. 153.
  161. ^ Philostratus, On Heroes 8.15–16 (p. 14); Claudian, Rape of Proserpine 3.183–184 (pp. 358–359).
  162. Iapetus
    buried under Inarime.
  163. ^ Apollodorus, 1.6.2.
  164. ^ Cassius Dio 66.22–23.
  165. ^ Vian and Moore 1988, pp. 268–269.
  166. ISSN 1803-9561
    .
  167. ^ "Dionysius of Halicarnassus", Wikipedia, 2023-03-23, retrieved 2023-05-06
  168. ^ Apollodorus, 1.6.2.
  169. ^ Apollodorus, 1.6.1.
  170. ^ Pindar, Isthmian 6.30–35, Nemean 4.24–30.
  171. ^ Gantz, p. 420.
  172. ^ Brinkmann, N8 p. 94.
  173. ^ Queyrel, p. 52.
  174. ^ Suda s.v. Ἀρισταῖος, Αἰτναῖος κάνθαρος
  175. ^ Gantz, p. 451; Beazley, p. 39; Richards, pp. 287, 383; Schefold, p. 57; Beazley Archive 310147; LIMC 9257 (Gigantes 105), image 13 of 14).
  176. ^ Barber 1991 p. 381.
  177. ^ Parker 2011, p. 201; Parker 2006, p. 255; Connelly, p. 47; Scheid, pp. 18–19, p. 178 n. 48. Pausanias, 1.35.6 tells of Asterius, a son of Anax the "son of Earth", buried on the island of Asterius, near the Island of Lade, off the coast of Miletus, having bones ten cubits in length, see also Pausanius 7.2.5.
  178. ^ Brinkmann p. 128 n. 194.
  179. ^ Robertson, Noel, p. 42, pp. 43–44; Yasumura, pp. 50, 173 n. 44; Janko, pp. 191–192 (14.250–61).
  180. ^ For Heracles' expedition to Kos see Homer, Iliad 14.250–256; Pindar, Isthmian 6.31–35, Nemean 4.24–30; Apollodorus, 2.7.1. For the Meropes as Giants see Yasumura, p. 50; Janko, p. 191; Philostratus, On Heroes 8.14 (pp. 13–14).
  181. ^ Robertson, Noel, p. 42.
  182. ^ Apollodorus, 1.6.2.
  183. ^ Euripides, Ion 987–997.
  184. ^ Apollodorus, 1.6.2.
  185. ^ Ptolemy Hephaestion, New History Book 6 "Thetis burned in a secret place the children she had by Peleus; six were born; when she had Achilles, Peleus noticed and tore him from the flames with only a burnt foot and confided him to Chiron. The latter exhumed the body of the giant Damysos who was buried at Pallene -- Damysos was the fastest of all the giants -- removed the 'astragale' and incorporated it into Achilles' foot using 'ingredients'. This 'astragale' fell when Achilles was pursued by Apollo and it was thus that Achilles, fallen, was killed. It is said, on the other hand, that he was called Podarkes by the Poet, because, it is said, Thetis gave the newborn child the wings of Arce and Podarkes means that his feet had the wings of Arce."
  186. ^ Gantz, pp. 450–451; Arafat, p. 16; Beazley 14590, LIMC 52 (Gigantes 170), image 4 of 4.
  187. ^ Euripides, Ion 205–218.
  188. ^ Apollodorus, 1.6.2.
  189. ^ Virgil, Aeneid 3.578 ff. (with Conington's note to 3.578); Claudian, Rape of Proserpine 1.153–159 (pp. 304–305), 2.151–162 (pp. 328–331), 3.186–187 (pp. 358–359)
  190. Philostratus the Elder, Imagines 2.17.5 (pp. 198–201)
    .
  191. ^ Gantz, 450–451.
  192. ^ Apollodorus, 1.6.2.
  193. ^ Gantz, p. 451; Akropolis 2134 (Beazley Archive 9922, LIMC 26166 (Gigantes 106)); Getty 81.AE.211 (Beazley Archive 10047, LIMC 10415 (Gigantes 171)); Louvre E732 (Beazley Archive 14590, LIMC 52 (Gigantes 170)).
  194. ^ Moore 1985, p. 34.
  195. ^ Gantz, pp. 451–452; Brinkmann, N7 p. 94; LIMC 5020 (Gigantes 2).
  196. ^ Schefold, p. 52, Beazley Archive 1409; Gantz p. 450 notes that the pinax might represent Ares encounter with the Aloadae in Iliad 5.
  197. ^ Beazley Archive 220533: detail showing Ephialtes with shield and spear v. Apollo with sword and bow; Cook, p. 56, Plate VI.
  198. ^ Beazley Archive 202916; LIMC 11561 (Gigantes 361); Cook, pp. 14–18, p. 17 fig. 5.
  199. ^ Arafat, pp.16, 183, 184; Akropolis 2.211 (Beazley Archive 200125; LIMC Gigantes 299 Archived 2016-10-07 at the Wayback Machine); British Museum E 47 (Beazley Archive 203256; LIMC 4663 (Gigantes 301)).
  200. ^ Homer, Odyssey 7.54 ff..
  201. ^ Gantz, pp. 16, 57; Hard, p. 88; Scholia on Homer's Iliad 14.295.
  202. ^ Gantz, p. 451; Akropolis 2134 (Beazley Archive 9922, LIMC 26166 (Gigantes 106)).
  203. ^ Propertius, Elegies 3.9.47–48 (pp. 266–267); Keith, p. 135; Heyworth, pp. 325–326.
  204. ^ Apollodorus, 1.6.2.
  205. ^ Apollodorus, 1.6.2.
  206. ^ Frazer 1921, note 1 to Apollodorus 1.6.2, p. 46: "Γρατίωνα probably corrupt. Various emendations have been suggested, as Αἰγαίωνα (Heyne, M. Mayer, op. cit. pp. 201 sq.), Εὐρυτίωνα, Ῥαίωνα (Hercher)."
  207. ^ Moore 1985, p. 31; Beazley, p. 39; Akropolis 607 (Beazley Archive 310147, LIMC 9257 (Gigantes 105)); Getty 81.AE.211 (Beazley Archive 10047, LIMC 10415 (Gigantes 171)).
  208. ^ Pausanias, 8.32.5, 8.36.2.
  209. ^ Apollodorus, 1.6.2.
  210. ^ Apollodorus, 1.6.2 n. 6; Homer, Iliad 2.5.844 ff.; Hesiod, Shield of Heracles 226 ff..
  211. ^ Photius, Bibliotheca Codex 190.
  212. ^ Pollitt 1986, p. 105; Pergamon Altar image viewer Archived 2013-11-26 at the Wayback Machine. See also Akropolis 1632 (Beazley Archive 15673, LIMC 4867 (Gigantes 110)).
  213. ^ Apollodorus, 1.6.2.
  214. ^ Euripides, Ion 205–218; Stewart, pp. 86–87.
  215. ^ Apollonius of Rhodes, Argonautica 3.1225–7 (pp. 276–277); Claudian, Gigantomachia 85–91 (pp. 286–287).
  216. ^ Beazley, p. 39; Beazley Archive 310147; LIMC 9257 (Gigantes 105), image 1 of 14.
  217. ^ Silius Italicus, Punica 12.143–151 (II pp. 156–159).
  218. ^ Siphnian Treasury: Brinkmann, N14 pp. 98, 124–125; Vulci cup: Arafat, p. 16; Beazley Archive 220533: detail showing Mimon and Ares; Cook, p. 56, Plate VI.
  219. ^ Giuliani, Luca. Schefold, Karl. Gods and Heroes in Late Archaic Greek Art. Cambridge University Press. Dec. 3, 1992. pgs. 57-59.
  220. ^ Beazley Archive 220533; Arafat, pp. 24, 25, 186; Cook, p. 56, Plate VI; LIMC 10641 (Gigantes 318), image 3 of 4; Perseus Berlin F 2531 (Vase)
  221. ^ Apollodorus, 1.6.2.
  222. ^ Claudian, Gigantomachia 91–103 (pp. 286–289).
  223. ^ Claudian, Gigantomachia 75–84 (pp. 286–287).
  224. Photius, Bibliotheca 190.32
    : "The plant moly of which Homer speaks; this plant had, it is said, grown from the blood of the giant killed in the isle of Circe; it has a white flower; the ally of Circe who killed the giant was Helios; the combat was hard (mâlos) from which the name of this plant."
  225. ^ Apollodorus, 1.6.2.
  226. ^ Getty 81.AE.211 (Moore 1985, pp. 30–31, Beazley Archive 10047, LIMC 10415 (Gigantes 171)); Louvre E732 (Gantz, p. 451, Beazley Archive 14590, LIMC 52 (Gigantes 170), image 4 of 4).
  227. ^ Apollodorus, 1.6.2. Compare with Aristophanes, The Birds 1249 ff.: "a single Porphyrion gave him [Zeus] enough to do."
  228. ^ Pindar, Pythian 8.12–18.
  229. ^ Beazley Archive 220533: detail showing Zeus v. Porphyrion; Cook, p. 56, Plate VI.
  230. ^ Brinkmann, N22 p.103, which finds traces of "rion"; Stewart, plate 196.
  231. ^ Parada, s.v. Thoas 5; Grant, pp. 519–520; Smith, s.v. Thoon; Apollodorus, 1.6.2. Frazer translates Apollodorus 1.6.2 Θόωνα as "Thoas". Citing only Apollodorus 1.6.2, Parada names the Giant "Thoas" (Θόας), and Smith names the Giant "Thoon (Θόων)". Grant, citing no sources, names the Giant "Thoas", but says "he was also called Thoon".

References

External links

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