词条 | Hera | ||||||||||||||||||||||||||||||||||||
释义 |
| type = Greek | name =Hera | image = Hera Campana Louvre Ma2283.jpg | alt = | caption = The Campana Hera, a Roman copy of a Hellenistic original, from the Louvre | god_of = Goddess of marriage, women, childbirth, and family | abode = Mount Olympus | symbol = Pomegranate, peacock feather, diadem, cow, lily, lotus, cuckoo, panther, scepter, throne, lion | consort = Zeus | parents = Cronus and Rhea | siblings = Poseidon, Hades, Demeter, Hestia, Zeus, Chiron | children = Angelos, Ares, Eileithyia, Enyo, Eris, Hebe, Hephaestus | mount = Chariot drawn by peacocks | Roman_equivalent = Juno | Etruscan_equivalent = Uni }}{{Ancient Greek religion}} Hera ({{IPAc-en|ˈ|h|ɛr|ə|,_|ˈ|h|ɪər|ə}}; {{lang-grc-gre|Ἥρᾱ}}, Hērā; {{lang|grc|Ἥρη}}, Hērē in Ionic and Homeric Greek) is the goddess of women, marriage, family, and childbirth in ancient Greek religion and myth, one of the Twelve Olympians and the sister-wife of Zeus. She is the daughter of the Titans Cronus and Rhea. Hera rules over Mount Olympus as queen of the gods. A matronly figure, Hera served as both the patroness and protectress of married women, presiding over weddings and blessing marital unions. One of Hera's defining characteristics is her jealous and vengeful nature against Zeus' numerous lovers and illegitimate offspring, as well as the mortals who cross her. Hera is commonly seen with the animals she considers sacred including the cow, lion and the peacock. Portrayed as majestic and solemn, often enthroned, and crowned with the polos (a high cylindrical crown worn by several of the Great Goddesses), Hera may hold a pomegranate in her hand, emblem of fertile blood and death and a substitute for the narcotic capsule of the opium poppy.[1] Scholar of Greek mythology Walter Burkert writes in Greek Religion, "Nevertheless, there are memories of an earlier aniconic representation, as a pillar in Argos and as a plank in Samos."[2] Her Roman counterpart is Juno.[3] EtymologyThe name of Hera has several possible and mutually exclusive etymologies; one possibility is to connect it with Greek ὥρα hōra, season, and to interpret it as ripe for marriage and according to Plato ἐρατή eratē, "beloved"[4] as Zeus is said to have married her for love.[5] According to Plutarch, Hera was an allegorical name and an anagram of aēr (ἀήρ, "air").[6] So begins the section on Hera in Walter Burkert's Greek Religion.[7] In a note, he records other scholars' arguments "for the meaning Mistress as a feminine to Heros, Master." John Chadwick, a decipherer of Linear B, remarks "her name may be connected with hērōs, ἥρως, 'hero', but that is no help, since it too is etymologically obscure."[8] A. J. van Windekens,[9] offers "young cow, heifer", which is consonant with Hera's common epithet βοῶπις (boōpis, "cow-eyed"). R. S. P. Beekes has suggested a Pre-Greek origin.[10] Her name is attested in Mycenaean Greek written in the Linear B syllabic script as {{lang|gmy|𐀁𐀨}} e-ra, appearing on tablets found in Pylos and Thebes.[11] CultHera may have been the first deity to whom the Greeks dedicated an enclosed roofed temple sanctuary, at Samos about 800 BCE. It was replaced later by the Heraion of Samos, one of the largest of all Greek temples (altars were in front of the temples under the open sky). There were many temples built on this site so evidence is somewhat confusing and archaeological dates are uncertain. The temple created by the Rhoecus sculptors and architects was destroyed between 570–560 BCE. This was replaced by the Polycratean temple of 540–530 BCE. In one of these temples we see a forest of 155 columns. There is also no evidence of tiles on this temple suggesting either the temple was never finished or that the temple was open to the sky. Earlier sanctuaries, whose dedication to Hera is less certain, were of the Mycenaean type called "house sanctuaries".[12] Samos excavations have revealed votive offerings, many of them late 8th and 7th centuries BCE, which show that Hera at Samos was not merely a local Greek goddess of the Aegean: the museum there contains figures of gods and suppliants and other votive offerings from Armenia, Babylon, Iran, Assyria, Egypt, testimony to the reputation which this sanctuary of Hera enjoyed and to the large influx of pilgrims. Compared to this mighty goddess, who also possessed the earliest temple at Olympia and two of the great fifth and sixth century temples of Paestum, the termagant of Homer and the myths is an "almost... comic figure", according to Burkert.[13] Though greatest and earliest free-standing temple to Hera was the Heraion of Samos, in the Greek mainland Hera was especially worshipped as "Argive Hera" (Hera Argeia) at her sanctuary that stood between the former Mycenaean city-states of Argos and Mycenae,[14][15] where the festivals in her honor called Heraia were celebrated. "The three cities I love best," the ox-eyed Queen of Heaven declares in the Iliad, book iv, "are Argos, Sparta and Mycenae of the broad streets." There were also temples to Hera in Olympia, Corinth, Tiryns, Perachora and the sacred island of Delos. In Magna Graecia, two Doric temples to Hera were constructed at Paestum, about 550 BCE and about 450 BCE. One of them, long called the Temple of Poseidon was identified in the 1950s as a second temple there of Hera.[16] In Euboea, the festival of the Great Daedala, sacred to Hera, was celebrated on a sixty-year cycle. Hera's importance in the early archaic period is attested by the large building projects undertaken in her honor. The temples of Hera in the two main centers of her cult, the Heraion of Samos and the Heraion of Argos in the Argolis, were the very earliest monumental Greek temples constructed, in the 8th century BCE.[17] ImportanceAccording to Walter Burkert, both Hera and Demeter have many characteristic attributes of Pre-Greek Great Goddesses.[18] According to Homeric Hymn III to Delian Apollo, Hera detained Eileithyia to prevent Leto from going into labor with Artemis and Apollo, since the father was Zeus. The other goddesses present at the birthing on Delos sent Iris to bring her. As she stepped upon the island, the divine birth began. In the myth of the birth of Heracles, it is Hera herself who sits at the door, delaying the birth of Heracles until her protégé, Eurystheus, had been born first.[19] The Homeric Hymn to Pythian Apollo makes the monster Typhaon the offspring of archaic Hera in her Minoan form, produced out of herself, like a monstrous version of Hephaestus, and whelped in a cave in Cilicia.[20] She gave the creature to Python to raise. In the Temple of Hera, Olympia, Hera's seated cult figure was older than the warrior figure of Zeus that accompanied it. Homer expressed her relationship with Zeus delicately in the Iliad, in which she declares to Zeus, "I am Cronus' eldest daughter, and am honourable not on this ground only, but also because I am your wife, and you are king of the gods."[21] MatriarchyThere has been considerable scholarship, reaching back to Johann Jakob Bachofen in the mid-nineteenth century,[22] about the possibility that Hera, whose early importance in Greek religion is firmly established, was originally the goddess of a matriarchal people, presumably inhabiting Greece before the Hellenes. In this view, her activity as goddess of marriage established the patriarchal bond of her own subordination: her resistance to the conquests of Zeus is rendered as Hera's "jealousy", the main theme of literary anecdotes that undercut her ancient cult.[23] However, it remains a controversial claim that primitive matriarchy existed in Greece or elsewhere.[24] Origin and birthHera is the daughter of the youngest Titan Cronus and his wife, and sister, Rhea. Cronus was fated to be overthrown by one of his children; to prevent this, he swallowed all of his newborn children whole until Rhea tricked him into swallowing a stone instead of her youngest child, Zeus. Zeus grew up in secret and when he grew up he tricked his father into regurgitating his siblings, including Hera. Zeus then led the revolt against the Titans, banished them, and divided the dominion over the world with his brothers Poseidon and Hades.[25] YouthHera was most known as the matron goddess, Hera Teleia; but she presided over weddings as well. In myth and cult, fragmentary references and archaic practices remain of the sacred marriage of Hera and Zeus,[26] and at Plataea, there was a sculpture of Hera seated as a bride by Callimachus, as well as the matronly standing Hera.[27] Hera was also worshipped as a virgin: there was a tradition in Stymphalia in Arcadia that there had been a triple shrine to Hera the Girl (Παις [Pais]), the Adult Woman (Τελεια [Teleia]), and the Separated (Χήρη [Chḗrē] 'Widowed' or 'Divorced').[28] In the region around Argos, the temple of Hera in Hermione near Argos was to Hera the Virgin.[29] At the spring of Kanathos, close to Nauplia, Hera renewed her virginity annually, in rites that were not to be spoken of (arrheton).[30] The Female figure, showing her "Moon" over the lake is also appropriate, as Hebe, Hera, and Hecate; new moon, full moon, and old moon in that order and otherwise personified as the Virgin of spring, The Mother of Summer, and the destroying Crone of Autumn.[31][32] EmblemsIn Hellenistic imagery, Hera's chariot was pulled by peacocks, birds not known to Greeks before the conquests of Alexander. Alexander's tutor, Aristotle, refers to it as "the Persian bird." The peacock motif was revived in the Renaissance iconography that unified Hera and Juno, and which European painters focused on.[33] A bird that had been associated with Hera on an archaic level, where most of the Aegean goddesses were associated with "their" bird, was the cuckoo, which appears in mythic fragments concerning the first wooing of a virginal Hera by Zeus. Her archaic association was primarily with cattle, as a Cow Goddess, who was especially venerated in "cattle-rich" Euboea. On Cyprus, very early archaeological sites contain bull skulls that have been adapted for use as masks (see Bull (mythology)). Her familiar Homeric epithet Boôpis, is always translated "cow-eyed". In this respect, Hera bears some resemblance to the Ancient Egyptian deity Hathor, a maternal goddess associated with cattle. EpithetsHera bore several epithets in the mythological tradition, including:
Marriage to ZeusHera is known for her jealousy; even Zeus, who is known to fear nothing, feared her tantrums. Zeus fell in love with Hera but she refused his first marriage proposal. Zeus then preyed on her empathy for animals and other beings, created a thunderstorm and transformed himself into a little cuckoo. As a cuckoo, Zeus pretended to be in distress outside her window. Hera, feeling pity towards the bird brought it inside and held it to her breast to warm it. Zeus then transformed back into himself and raped her. Hera, ashamed of being exploited, agreed to marriage with Zeus. All of nature burst into bloom for their wedding and many gifts were exchanged.[39] Zeus loved Hera, but he also loved Greece and often sneaked down to Earth in disguise to marry and bear children with the mortals. He wanted many children to inherit his greatness and become great heroes and rulers of Greece. Hera's jealousy towards all of Zeus' lovers and children caused her to continuously torment them and Zeus was powerless to stop his wife. Hera was always aware of Zeus' trickery and kept very close watch over him and his excursions to Earth.[39] Hera "presided over the right arrangements of the marriage and is the archetype of the union in the marriage bed."[40] Children
Important stories involving HeraHeraclesHera is the stepmother and enemy of Heracles. The name Heracles means "Glory of Hera". There are three alternative stories about the birth of Heracles and Hera's role in preventing it. In Homer's Iliad, when Alcmene was about to give birth to Heracles, Zeus announced to all the gods that on that day a child by Zeus himself, would be born and rule all those around him. Hera, after requesting Zeus to swear an oath to that effect, descended from Olympus to Argos and made the wife of Sthenelus (son of Perseus) give birth to Eurystheus after only seven months, while at the same time preventing Alcmene from delivering Heracles. This resulted in the fulfilment of Zeus's oath in that it was Eurystheus rather than Heracles.[19] In an alternative version mentioned in Ovid's Metamorphoses, when Alcmene was pregnant with Zeus' child, Hera tried to prevent the birth from occurring by having Eileithyia (the Greek equivalent of Lucina) tie Alcmene's legs in knots. Her attempt was foiled when Galanthis frightened Eileithyia while she was tying Alcmene's legs and Heracles was born. Hera thus punishes Galanthis by turning her into a weasel.[55][56] In Pausanias' recounting, Hera sent witches (as they were called by the Thebans) to hinder Alcmene's delivery of Heracles. The witches were successful in preventing the birth until Historis, daughter of Tiresias, thought of a trick to deceive the witches. Like Galanthis, Historis announced that Alcmene had delivered her child; having been deceived, the witches went away, allowing Alcmene to give birth.[57] Hera's wrath against Zeus' son continues and while Heracles is still an infant, Hera sends two serpents to kill him as he lay in his cot. Heracles throttles the snakes with his bare hands and was found by his nurse playing with their limp bodies as if they were a child's toy.[55] One account of the origin of the Milky Way is that Zeus had tricked Hera into nursing the infant Heracles: discovering who he was, she pulled him from her breast, and a spurt of her milk formed the smear across the sky that can be seen to this day.[58] Unlike any Greeks, the Etruscans instead pictured a full-grown bearded Heracles at Hera's breast: this may refer to his adoption by her when he became an Immortal. He had previously wounded her severely in the breast. When Heracles reached adulthood, Hera drove him mad, which led him to murder his family and this later led to him undertaking his famous labours. Hera assigned Heracles to labour for King Eurystheus at Mycenae. She attempted to make almost each of Heracles' twelve labours more difficult. When he fought the Lernaean Hydra, she sent a crab to bite at his feet in the hopes of distracting him. Later Hera stirred up the Amazons against him when he was on one of his quests. When Heracles took the cattle of Geryon, he shot Hera in the right breast with a triple-barbed arrow: the wound was incurable and left her in constant pain, as Dione tells Aphrodite in the Iliad, Book V. Afterwards, Hera sent a gadfly to bite the cattle, irritate them and scatter them. Hera then sent a flood which raised the water level of a river so much that Heracles could not ford the river with the cattle. He piled stones into the river to make the water shallower. When he finally reached the court of Eurystheus, the cattle were sacrificed to Hera. Eurystheus also wanted to sacrifice the Cretan Bull to Hera. She refused the sacrifice because it reflected glory on Heracles. The bull was released and wandered to Marathon, becoming known as the Marathonian Bull. Some myths state that in the end, Heracles befriended Hera by saving her from Porphyrion, a giant who tried to rape her during the Gigantomachy, and that she even gave her daughter Hebe as his bride. Whatever myth-making served to account for an archaic representation of Heracles as "Hera's man" it was thought suitable for the builders of the Heraion at Paestum to depict the exploits of Heracles in bas-reliefs.[59] Leto and the Twins: Apollo and ArtemisWhen Hera discovered that Leto was pregnant and that Zeus was the father, she convinced the nature spirits to prevent Leto from giving birth on terra-firma, the mainland, any island at sea, or any place under the sun.[60] Poseidon gave pity to Leto and guided her to the floating island of Delos, which was neither mainland nor a real island where Leto was able to give birth to her children.[61] Afterwards, Zeus secured Delos to the bottom of the ocean.{{sfn|Freese|1911|p=184}} The island later became sacred to Apollo. Alternatively, Hera kidnapped Eileithyia, the goddess of childbirth, to prevent Leto from going into labor. The other gods bribed Hera with a beautiful necklace nobody could resist and she finally gave in.[62] Either way, Artemis was born first and then assisted with the birth of Apollo.[63] Some versions say Artemis helped her mother give birth to Apollo for nine days.[62] Another variation states that Artemis was born one day before Apollo, on the island of Ortygia and that she helped Leto cross the sea to Delos the next day to give birth to Apollo. Later Tityos attempted to rape Leto at the behest of Hera. He was slain by Artemis and Apollo. This account of the birth of Apollo and Artemis is contradicted by Hesiod in Theogony, as the twins are born prior to Zeus’ marriage to Hera.[64] Io and ArgusHera saw a lone thundercloud and raced down in an attempt to catch Zeus with a mistress. Zeus saw her coming and transformed his new bride Io into a little snow-white cow. However, Hera was not fooled and demanded that Zeus give her the heifer as a present. Zeus could not refuse his queen without drawing suspicion so he had to give her the beautiful heifer.[39] Once Io was given to Hera, she tied her to a tree and sent her servant Argus to keep Io separated from Zeus. Argus was a loyal servant to Hera and he has immense strength and one hundred eyes all over his body. It was not possible to go past Argus since he never closed more than half his eyes at any time. Zeus was afraid of Hera's wrath could not personally intervene, so to save Io, he commanded Hermes to kill Argus, which he does by lulling all one hundred eyes into eternal sleep. In Ovid's interpolation, when Hera learned of Argus' death, she took his eyes and placed them in the plumage of the peacock, her favorite animal, accounting for the eye pattern in its tail and making it the vainest of all animals.[65] Hera, furious about Io being free and the death of Argus, sent a gadfly (Greek oistros, compare oestrus) to sting Io as she wandered the earth. Eventually Io made it to Egypt, the Egyptians worshiped the snow-white heifer and named her the Egyptian goddess Isis. Hera permitted Zeus to change Io back into her human form, under the condition that he never look at her again. Io, the goddess-queen of Egypt, then bore Zeus' son as the next King.[39] Judgment of Paris{{Main|Judgement of Paris}}A prophecy stated that a son of the sea-nymph Thetis, with whom Zeus fell in love after gazing upon her in the oceans off the Greek coast, would become greater than his father.[66] Possibly for this reasons,[67] Thetis was betrothed to an elderly human king, Peleus son of Aeacus, either upon Zeus' orders,[68] or because she wished to please Hera, who had raised her.[69] All the gods and goddesses as well as various mortals were invited to the marriage of Peleus and Thetis (the eventual parents of Achilles) and brought many gifts.[70] Only Eris, goddess of discord, was not invited and was stopped at the door by Hermes, on Zeus' order. She was annoyed at this, so she threw from the door a gift of her own:[71] a golden apple inscribed with the word καλλίστῃ (kallistēi, "To the fairest").[72] Aphrodite, Hera, and Athena all claimed to be the fairest, and thus the rightful owner of the apple. The goddesses quarreled bitterly over it, and none of the other gods would venture an opinion favoring one, for fear of earning the enmity of the other two. They chose to place the matter before Zeus, who, not wanting to favor one of the goddesses, put the choice into the hands of Paris, a Trojan prince. After bathing in the spring of Mount Ida where Troy was situated, they appeared before Paris to have him choose. The goddesses undressed before him, either at his request or for the sake of winning. Still, Paris could not decide, as all three were ideally beautiful, so they resorted to bribes. Hera offered Paris political power and control of all of Asia, while Athena offered wisdom, fame, and glory in battle, and Aphrodite offered the most beautiful mortal woman in the world as a wife, and he accordingly chose her. This woman was Helen, who was, unfortunately for Paris, already married to King Menelaus of Sparta. The other two goddesses were enraged by this and through Helen's abduction by Paris they brought about the Trojan War. The IliadHera plays a substantial role in The Iliad, appearing in a number of books throughout the epic poem. In accordance with ancient Greek mythology, Hera's hatred towards the Trojans, which was started by Paris' decision that Aphrodite was the most beautiful goddess, is seen as through her support of the Greeks during the war. Throughout the epic Hera makes many attempts to thwart the Trojan army. In books 1 and 2, Hera declares that the Trojans must be destroyed. Hera persuades Athena to aid the Achaeans in battle and she agrees to assist with interfering on their behalf.[73] In book 5, Hera and Athena plot to harm Ares, who had been seen by Diomedes in assisting the Trojans. Diomedes called for his soldiers to fall back slowly. Hera, Ares' mother, saw Ares' interference and asked Zeus, Ares' father, for permission to drive Ares away from the battlefield. Hera encouraged Diomedes to attack Ares and he threw his spear at the god. Athena drove the spear into Ares' body, and he bellowed in pain and fled to Mt. Olympus, forcing the Trojans to fall back.[73] In book 8, Hera tries to persuade Poseidon to disobey Zeus and help the Achaean army. He refuses, saying he doesn’t want to go against Zeus. Determined to intervene in the war, Hera and Athena head to the battlefield. However, seeing the two flee, Zeus sent Iris to intercept them and make them return to Mt. Olympus or face grave consequences. After prolonged fighting, Hera sees Poseidon aiding the Greeks and giving them motivation to keep fighting. In book 14 Hera devises a plan to deceive Zeus. Zeus set a decree that the gods were not allowed to interfere in the mortal war. Hera is on the side of the Achaeans, so she plans a Deception of Zeus where she seduces him, with help from Aphrodite, and tricks him into a deep sleep, with the help of Hypnos, so that the Gods could interfere without the fear of Zeus.[74] In book 21, Hera continues her interference with the battle as she tells Hephaestus to prevent the river from harming Achilles. Hephaestus sets the battlefield ablaze, causing the river to plead with Hera, promising her he will not help the Trojans if Hephaestus stops his attack. Hephaestus stops his assault and Hera returns to the battlefield where the gods begin to fight amongst themselves.[73] Smaller stories involving HeraHercules
Genealogy{{chart top|Hera's family tree [83]|collapsed=no}}{{chart/start}}{{chart|}}{{chart| | | | | | | | | | | |URA |y|GAI |URA=Uranus|GAI=Gaia}}{{chart| | | | | | | | | | | | |,|-|^|-|.}}{{chart|URA| | | | | | | | |CRO |y|RHE |URA=Uranus' genitals|CRO=Cronus|RHE=Rhea}}{{chart| |!| | |,|-|-|-|-|-|-|-|v|-|^|-|v|-|-|-|v|-|-|-|v|-|-|-|.}}{{chart| |!| |ZEU |V|~|~|y|~|HER | |POS | |HAD | |DEM | |HES |ZEU=Zeus|HER=HERA|POS=Poseidon|HAD=Hades|DEM=Demeter|HES=Hestia}}{{chart| |!| | | | |:| |,|^|-|.| |!}}{{chart|border=0| |!| | | | |:| |!| |AAA |!|AAA= a [84]}}{{chart|border=0| |!| | | | |:| |!| | |!|BBB |BBB= b [85]}}{{chart| |!| | | | |:| |!| | |!| |!}}{{chart| |!| | | | |:|ARE | |HEP |HEP=Hephaestus|ARE=Ares}}{{chart| |!| | | | |D|~|~|~|y|~|~|~|~|MET |MET=Metis}}{{chart| |!| | | | |:| | |ATH |ATH=Athena [86]}}{{chart| |!| | | | |D|~|~|~|y|~|~|~|~|LET |LET=Leto}}{{chart| |!| | | | |:| |,|-|^|-|.}}{{chart| |!| | | | |:|APO | |ART |APO=Apollo|ART=Artemis}}{{chart| |!| | | | |D|~|~|~|y|~|~|~|~|MAI |MAI=Maia}}{{chart| |!| | | | |:| | |HER |HER=Hermes}}{{chart| |!| | | | |D|~|~|~|y|~|~|~|~|SEM |SEM=Semele}}{{chart| |!| | | | |:| | |DIO |DIO=Dionysus}}{{chart| |!| | | | |L|~|~|~|~|y|~|~|~|DIO |DIO=Dione}}{{chart|border=0|AAA | | | | | | | |BBB|AAA= a [87]|BBB= b [88]}}{{chart| |`|-|-|-|-|-|-|-|.| |!}}{{chart| | | | | | | | | |APH |APH=Aphrodite}}{{chart/end}}{{chart bottom}}Art and events{{Portal|Greek mythology|Hellenismos}}
See also
Notes1. ^Ruck, Carl A.P., and Danny Staples, The World of Classical Myth, 1994. 2. ^Walter Burkert, Greek Religion, (Harvard University Press) 1985, p. 131 3. ^Larousse Desk Reference Encyclopedia, The Book People, Haydock, 1995, p. 215. 4. ^ἐρατός at LSJ 5. ^Plato, Cratylus, 404c 6. ^On Isis and Osiris, 32 7. ^Burkert, p. 131. 8. ^Chadwick, The Mycenaean World (Cambridge University Press) 1976:87. 9. ^Windekens, in Glotta 36 (1958), pp. 309-11. 10. ^R. S. P. Beekes, Etymological Dictionary of Greek, Brill, 2009, p. 524. 11. ^{{cite web|website=Palaeolexicon. Word study tool of Ancient languages|url=http://www.palaeolexicon.com/ShowWord.aspx?Id=16725|title=The Linear B word e-ra}} {{cite web|last=Raymoure|first=K.A.|url=http://minoan.deaditerranean.com/resources/linear-b-sign-groups/e/e-ra/|title=e-ra|work=Minoan Linear A & Mycenaean Linear B|publisher=Deaditerranean}} 12. ^Martin Persson Nilsson, The Minoan-Mycenaean Religion and Its Survival in Greek Religion (Lund) 1950 pt. I.ii "House Sanctuaries", pp 77-116; H. W. Catling, "A Late Bronze Age House- or Sanctuary-Model from the Menelaion, Sparta," BSA 84 (1989) 171-175. 13. ^Burkert, p. 132, including quote; Burkert: Orientalizing Revolution. 14. ^Pausanias, Description of Greece 3.13.6 15. ^Her name appears, with Zeus and Hermes, in a Linear B inscription (Tn 316) at Mycenean Pylos (John Chadwick, The Mycenaean World [Cambridge University Press] 1976:89). 16. ^P.C. Sestieri, Paestum, the City, the Prehistoric Acropolis in Contrada Gaudo, and the Heraion at the Mouth of the Sele (Rome 1960), p. 11 etc. "It is odd that there was no temple dedicated to Poseidon in a city named for him (Paestum was originally called Poseidonia). Perhaps there was one at Sele, the settlement that preceded Paestum," Sarantis Symeonoglou suggested (Symeonoglou, "The Doric Temples of Paestum" Journal of Aesthetic Education, 19.1, Special Issue: Paestum and Classical Culture: Past and Present [Spring 1985:49-66] p. 50. 17. ^{{cite book|last=O'Brien|first=Joan V.|authorlink=Joan V. O'Brien|title=The Transformation of Hera: A Study of Ritual, Hero, and the Goddess in the Iliad|url=https://books.google.com/books?id=a77yKM26GfYC&pg=PA26|year=1993|publisher=Rowman & Littlefield|isbn=978-0-8476-7808-2|page=26}} 18. ^"The goddesses of Greek polytheism, so different and complementary"; Greek mythology scholar Walter Burkert has observed, in Homo Necans (1972) 1983:79f, "are nonetheless, consistently similar at an earlier stage, with one or the other simply becoming dominant in a sanctuary or city. Each is the Great Goddess presiding over a male society; each is depicted in her attire as Potnia Theron "Mistress of the Beasts", and Mistress of the Sacrifice, even Hera and Demeter." 19. ^1 Homer, Iliad 19.95ff. 20. ^Iliad, ii. 781-783) 21. ^The Iliad by Homer - Project Gutenberg 22. ^Bachofen, Mutterrecht 1861, as Mother Right: An Investigation of the Religious and Juridical Character of Matriarchy in the Ancient World. Bachofen was seminal in the writings of Jane Ellen Harrison and other students of Greek myth. 23. ^Slater 1968. 24. ^Steven Goldberg, The Inevitability of Patriarchy, (William Morrow & Company, 1973); Joan Bamberger,'The Myth of Matriarchy: Why Men Rule in Primitive Society', in M Rosaldo and L Lamphere, Women, Culture, and Society, (Stanford, California: Stanford University Press, 1974), pp. 263-280; Donald E. Brown, Human Universals (Philadelphia: Temple University Press), 1991; Steven Goldberg, Why Men Rule, (Chicago, Illinois: Open Court Publishing Company, 1993); Cynthia Eller, The Myth of Matriarchal Prehistory: Why an Invented Past Won't Give Women a Future, [https://www.amazon.com/dp/080706792X (Boston: Beacon Press, 2001)]; Jonathan Marks, 'Essay 8: Primate Behavior', in The Un-Textbook of Biological Anthropology, (Unpublished, 2007), p. 11; Encyclopædia Britannica describes this view as "consensus", listing matriarchy as a hypothetical social system. 'Matriarchy' Encyclopædia Britannica, 2007. 25. ^{{Cite news|url=https://www.britannica.com/topic/Cronus|title=Cronus {{!}} Greek god|newspaper=Encyclopædia Britannica|access-date=2016-12-04}} 26. ^Farnell, I 191, 27. ^Pausanias, 9.2.7- 9.3.3 {{webarchive|url=https://web.archive.org/web/20151106170825/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Paus.+9.2.1 |date=2015-11-06 }}; Pausanias explains this by telling the myth of the Daedala. 28. ^Farnell, I 194, citing Pausanias 8.22.2 {{webarchive|url=https://web.archive.org/web/20151106170827/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Paus.+8.22.1 |date=2015-11-06 }}' Pindar refers to the "praises of Hera Parthenia [the Maidenly]" Olympian ode 6.88 {{webarchive|url=https://web.archive.org/web/20151106170829/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Pind.+O.+6.1 |date=2015-11-06 }} 29. ^S. Casson: "Hera of Kanathos and the Ludovisi Throne" The Journal of Hellenic Studies 40.2 (1920), pp. 137-142, citing Stephanus of Byzantium sub Ernaion. 30. ^Pausanias, 2.38.2-3 {{webarchive|url=https://web.archive.org/web/20151106170831/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Paus.+2.38.1 |date=2015-11-06 }}. 31. ^Robert Graves (1955), The Greek Myths. 32. ^Barbara G. Walker (1983), The Women's Encyclopedia of Myths and Secrets, p.392 {{ISBN|0-06-250925-X}} 33. ^Seznec, Jean, The Survival of the Pagan Gods : Mythological Tradition in Renaissance Humanism and Art, 1953 34. ^Pausanias, iii. 15. § 7 35. ^James Joseph Clauss, Sarah Iles Johnston. [https://books.google.com/books?id=480Wd8G6LPYC&pg=PA46 Medea: Essays on Medea in myth, literature, philosophy, and art], 1997. p.46 36. ^Henry George Liddell, Robert Scott. A Greek-English Lexicon 37. ^Heinrich Schliemann. [https://books.google.com/books?id=yj4TAAAAYAAJ&pg=PA284 Ilios: The city and country of the Trojans], 1881. 38. ^1 Homeric Hymns 39. ^1 2 3 4 {{Cite book|title=D'Aulaires' Book of Greek Myths|last=D'Aulaire|first=Ingri|last2=D'Aulaire|first2=Edgar Parin|publisher=Delacorte Books for Young Readers|year=1992|isbn=0440406943|location=|page=[https://books.google.com/books?id=gvWKTD0YTbMC&pg=PA24 24]|quote=}} 40. ^{{Cite book|url=https://books.google.com/books?id=onDwBQAAQBAJ&dq=Hera+presided+over+the+right+arrangements+of+the+marriage&source=gbs_navlinks_s|title=The Greek Myths|last=See|first=Sally|date=2014-12-25|publisher=S&T|language=en}} 41. ^Scholia on Theocritus, Idyll 2. 12 referring to Sophron 42. ^1 Theogony 921–922. 43. ^Hesiod, Theogony 921–922; Homer, Odyssey 11. 604–605; Pindar, Isthmian 4.59–60; Apollodorus, 1.3.1, and later authors. 44. ^1 {{Cite book|url=https://books.google.com/?id=YTkjHT6N9nIC&dq=hera+impregnated+by+lettuce|title=The Writing of Orpheus: Greek Myth in Cultural Context|last=Detienne|first=Marcel|date=2002-11-25|publisher=JHU Press|isbn=9780801869549|language=en}} 45. ^Theogony 924–929. 46. ^In Homer, Odyssey viii. 312 Hephaestus addresses "Father Zeus"; cf. Homer, Iliad i. 578 (some scholars, such as Gantz, Early Greek Myth, p. 74, note that Hephaestus' reference to Zeus as 'father' here may be a general title), xiv. 338, xviii. 396, xxi. 332. See also Cicero, De Natura Deorum 3.22. 47. ^1 {{Cite journal|last=Deris|first=Sara|date=2013-06-06|title=Examining the Hephaestus Myth through a Disability Studies Perspective|url=http://jps.library.utoronto.ca/index.php/prandium/article/download/19652|journal=Prandium: The Journal of Historical Studies at U of T Mississauga|language=en|volume=2|issue=1}} 48. ^Guy Hedreen (2004) The Return of Hephaistos, Dionysiac Processional Ritual and the Creation of a Visual Narrative. The Journal of Hellenic Studies, 124 (2004:38–64) p. 38 and note. 49. ^1 Karl Kerenyi (1951) The Gods of the Greeks, pp 156–158. 50. ^The return of Hephaestus on muleback to Olympus accompanied by Dionysus was a theme of the Attic vase-painters, whose wares were favored by Etruscans. The return of Hephaestus was painted on the Etruscan tomb at the "Grotta Campana" near Veii (identified by Peterson; the "well-known subject" was doubted in this instance by A. M. Harmon, "The Paintings of the Grotta Campana", American Journal of Archaeology 16.1 (January - March 1912):1-10); for further examples, see Hephaestus#Return to Olympus. 51. ^{{Cite journal|last=Decker|first=Jessica Elbert|date=2016-11-16|title=Hail Hera, Mother of Monsters! Monstrosity as Emblem of Sexual Sovereignty|journal=Women's Studies|volume=45|issue=8|pages=743–757|doi=10.1080/00497878.2016.1232021|issn=0049-7878}} 52. ^Homeric Hymn to Apollo 306–348. Stesichorus, Fragment 239 (Campbell, [https://www.loebclassics.com/view/stesichorus_i-fragments/1991/pb_LCL476.167.xml?result=1&rskey=56v0bn pp. 166–167]) also has Hera produce Typhon alone to "spite Zeus". 53. ^Gantz, p. 49, remarks on the strangeness of such a description for one who would challenge the gods. 54. ^Kirk, Raven, and Schofield. [https://books.google.com/books?id=kFpd86J8PLsC&pg=PA59 pp. 59–60 no. 52]; Ogden 2013b, [https://books.google.com/books?id=Vv0Fxm6Amh4C&pg=PA36 pp. 36–38]; Gantz, pp. 50–51, Ogden 2013a, [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA76 p. 76 n. 46]. 55. ^1 2 {{Cite book|url=https://books.google.com/books?id=cZATs1x4BnsC&dq=Galanthis+greek+mythology&lr=&source=gbs_navlinks_s|title=Gods, Demigods and Demons: An Encyclopedia of Greek Mythology|last=Evslin|first=Bernard|date=2012-10-30|publisher=Open Road Media|isbn=9781453264386|language=en}} 56. ^Ovid, Metamorphoses 9.273ff. 57. ^Pausanias, Description of Greece 9.11.3 58. ^{{cite journal|jstor=867195|title=The Origin of the Milky Way in the National Gallery on JSTOR}} 59. ^Kerenyi, p 131 60. ^Gaius Julius Hyginus, Fabulae 140). 61. ^Hammond. Oxford Classical Dictionary. 597-598. 62. ^1 {{cite journal|jstor=639206|title=Pindar on the Birth of Apollo on JSTOR}} 63. ^Pseudo-Apollodorus, Bibliotheke 1.4.1; Antoninus Liberalis, Metamorphoses, 35, giving as his sources Menecrates of Xanthos (4th century BCE) and Nicander of Colophon; Ovid, Metamorphoses vi.317-81 provides another late literary source. 64. ^{{Cite book|title=Theogony|last=Hesiod|first=|publisher=|year=|isbn=|location=|pages=Line 918}} 65. ^Ovid, Metamorphoses I.624ff and II.531. The peacock (Greek taos), not native to Greece or Western Asia, was unknown to Hellenes until the time of Alexander the Great. 66. ^Scholiast on Homer’s Iliad; Hyginus, Fabulae 54; Ovid, Metamorphoses 11.217. 67. ^Apollodorus, Library 3.168. 68. ^Pindar, Nemean 5 ep2; Pindar, Isthmian 8 str3–str5. 69. ^Hesiod, Catalogue of Women fr. 57; Cypria fr. 4. 70. ^Photius, Myrobiblion 190. 71. ^Hyginus, Fabulae 92. 72. ^Apollodorus Epitome E.3.2 73. ^1 2 {{cite book|last1=Homer|title=The Iliad}} 74. ^Homer. Iliad, Book 14, Lines 153-353. 75. ^Metamorphoses, iii.341-401. 76. ^Hamilton, Edith (1969). "Mythology". 77. ^Seyffert Dictionary 78. ^Ovid, Metamorphoses 6.89 - 91 79. ^Herodotus' History, Book I 80. ^Hygini, Fabulae, LXXV 81. ^Ovid, Metamorphoses 6.87 82. ^Kerenyi 1951, p.160 83. ^This chart is based upon Hesiod's Theogony, unless otherwise noted. 84. ^According to Homer, Iliad 1.570–579, 14.338, Odyssey 8.312, Hephaestus was apparently the son of Hera and Zeus, see Gantz, p. 74. 85. ^According to Hesiod, Theogony 927–929, Hephaestus was produced by Hera alone, with no father, see Gantz, p. 74. 86. ^According to Hesiod, Theogony 886–890, of Zeus' children by his seven wives, Athena was the first to be conceived, but the last to be born; Zeus impregnated Metis then swallowed her, later Zeus himself gave birth to Athena "from his head", see Gantz, pp. 51–52, 83–84. 87. ^According to Hesiod, Theogony 183–200, Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100. 88. ^According to Homer, Aphrodite was the daughter of Zeus (Iliad 3.374, 20.105; Odyssey 8.308, 320) and Dione (Iliad 5.370–71), see Gantz, pp. 99–100. References
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6 : Hera|Deities in the Iliad|Queens in Greek mythology|Greek goddesses|Characters in Greek mythology|Mythology of Heracles |
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