Cronus

In Greek mythology, Cronus, Cronos, or Kronos (/ˈkroʊnəs/ or /ˈkroʊnɒs/, US: /-oʊs/,

from Greek: Κρόνος, Krónos) was the leader and youngest of the first generation of Titans, Cronus
the divine descendants of the primordial Gaia (Mother Earth) and Uranus (Father Sky). He God of the harvest
overthrew his father and ruled during the mythological Golden Age, until he was Member of Titans
overthrown by his own son Zeus and imprisoned in Tartarus. According to Plato, however,
the deities Phorcys, Cronus, and Rhea were the eldest children of Oceanus and Tethys.[2]

Cronus was usually depicted with a harpe, scythe or a sickle, which was the instrument he
used to castrate and depose Uranus, his father. In Athens, on the twelfth day of the Attic
month of Hekatombaion, a festival called Kronia was held in honour of Cronus to celebrate
the harvest, suggesting that, as a result of his association with the virtuous Golden Age,
Cronus continued to preside as a patron of the harvest. Cronus was also identified in
classical antiquity with the Roman deity Saturn.

Contents
Mythology
Libyan account by Diodorus Siculus
Sibylline Oracles Predecessor Uranus
Other accounts Successor Zeus
Name and comparative mythology Abode Mount Othrys
Antiquity (formerly)
From the Renaissance to the present Tartarus
El, the Phoenician Cronus
Planet Saturn
Roman mythology and later culture
Battles Titanomachy
Cronus alias Geb in Greco-Roman Egypt
Symbol Snake, grain,
Astronomy
sickle, scythe
Genealogy
Day Saturday (hēméra
Notes Krónou)
Citations and references Personal information
References Parents Uranus and Gaia
External links Siblings Titans
Crius

Mythology Coeus
Hyperion
In an ancient myth recorded by Hesiod's Theogony, Cronus envied the power of his father, Iapetus
Uranus, the ruler of the universe. Uranus drew the enmity of Cronus's mother, Gaia, when
Oceanus
he hid the gigantic youngest children of Gaia, the hundred-handed Hecatoncheires and one-
eyed Cyclopes, in Tartarus, so that they would not see the light. Gaia created a great stone Mnemosyne
sickle and gathered together Cronus and his brothers to persuade them to castrate Uranus.[3] Phoebe
Rhea
Only Cronus was willing to do the deed, so Gaia
gave him the sickle and placed him in ambush.[4] Tethys
When Uranus met with Gaia, Cronus attacked Theia
him with the sickle, castrating him and casting his
Themis
testicles into the sea. From the blood that spilled
Hekatonkheires
Giorgio Vasari: The Mutilation of out from Uranus and fell upon the earth, the
Gigantes, Erinyes, and Meliae were produced. Briareos
Uranus by Saturn (Cronus)
The testicles produced a white foam from which Cottus
Gyges
the goddess Aphrodite emerged. For this, Uranus threatened vengeance and called his sons Cyclopes
Titenes[a] for overstepping their boundaries and daring to commit such an act.[b] Arges

After dispatching Uranus, Cronus re-imprisoned the Hecatoncheires and the Cyclopes and Brontes
set the dragon Campe to guard them. He and his older sister Rhea took the throne of the Steropes
world as king and queen. The period in which Cronus ruled was called the Golden Age, as Other siblings
the people of the time had no need for laws or rules; everyone did the right thing, and Aphrodite
immorality was absent.
Gigantes
Cronus learned from Gaia and Uranus that he was destined to be overcome by his own Erinyes
sons, just as he had overthrown his father. As a result, although he sired the gods Demeter,
Meliae
Hestia, Hera, Hades and Poseidon by Rhea, he devoured them all as soon as they were
born to prevent the prophecy. When the sixth child, Zeus, was born, Rhea sought Gaia to Consort Rhea
devise a plan to save them and to eventually get retribution on Cronus for his acts against Offspring Zeus, Hera,
his father and children.
Hades, Hestia,
Rhea secretly gave birth to Zeus in Crete, and handed Cronus a stone wrapped in Demeter,
swaddling clothes, also known as the Omphalos Stone, which he promptly swallowed, Poseidon, Chiron
thinking that it was his son. Equivalents

Rhea kept Zeus hidden in a cave on Mount Ida, Crete. According to some versions of the Roman Saturn
story, he was then raised by a goat named Amalthea, while a company of Kouretes, equivalent
armored male dancers, shouted and clapped their hands to make enough noise to mask the Slavic Rod, Рід, Род
baby's cries from Cronus. Other versions of the myth have Zeus raised by the nymph equivalent
Adamanthea, who hid Zeus by dangling him by a rope from a tree so that he was
suspended between the earth, the sea, and the sky, all of which were ruled by his father, Egyptian Geb
Cronus. Still other versions of the tale say that Zeus was raised by his grandmother, Gaia. equivalent
Mesopotamian Ninurta[1]
Once he had grown up, Zeus used an emetic given to him by Gaia to force Cronus to equivalent
disgorge the contents of his stomach in reverse order: first the stone, which was set down at
Pytho under the glens of Mount Parnassus to be a sign to mortal men, and then his two
brothers and three sisters. In other versions of the tale, Metis gave Cronus an emetic to force him to
disgorge the children.[5]

After freeing his siblings, Zeus released the Hecatoncheires, and the Cyclopes who forged for him
his thunderbolts, Poseidon's trident and Hades' helmet of darkness. In a vast war called the
Titanomachy, Zeus and his older brothers and sisters, with the help of the Hecatoncheires and
Cyclopes, overthrew Cronus and the other Titans. Afterwards, many of the Titans were confined in
Tartarus. However, Oceanus, Helios, Atlas, Prometheus, Epimetheus and Menoetius were not
imprisoned following the Titanomachy. Gaia bore the monster Typhon to claim revenge for the
imprisoned Titans.

Accounts of the fate of Cronus after the Titanomachy differ. In Homeric and other texts he is
imprisoned with the other Titans in Tartarus. In Orphic poems, he is imprisoned for eternity in the
cave of Nyx. Pindar describes his release from Tartarus, where he is made King of Elysium by
Zeus. In another version, the Titans released the Cyclopes from Tartarus, and Cronus was awarded
the kingship among them, beginning a Golden Age. In Virgil's Aeneid,[6] it is Latium to which
Saturn (Cronus) escapes and ascends as king and lawgiver, following his defeat by his son Jupiter
(Zeus).

In yet another account referred to by Robert Graves,[7] (who claims to be following the account of Painting by Peter Paul
Rubens of Cronus devouring
the Byzantine mythographer Tzetzes) it is said that Cronus was castrated by his son Zeus just as
one of his children
Uranus had earlier been castrated by his son Cronos. However the subject of a son castrating his
own father, or simply castration in general, was so repudiated by the Greek mythographers of that
time that they suppressed it from their accounts until the Christian era (when Tzetzes wrote).

Libyan account by Diodorus Siculus

In a Libyan account related by Diodorus Siculus (Book 3), Uranus and Titaea were the parents of Cronus and Rhea and the other
Titans. Ammon, a king of Libya, married Rhea (3.18.1). However, Rhea abandoned Ammon and married her younger brother
Cronus. With Rhea's incitement, Cronus and the other Titans made war upon Ammon, who fled to Crete (3.71.1–2). Cronus ruled
harshly and Cronus in turn was defeated by Ammon's son Dionysus (3.71.3–3.73) who appointed Cronus' and Rhea's son, Zeus, as
king of Egypt (3.73.4). Dionysus and Zeus then joined their forces to defeat the remaining Titans in Crete, and on the death of
Dionysus, Zeus inherited all the kingdoms, becoming lord of the world (3.73.7–8).
Sibylline Oracles

Cronus is mentioned in the Sibylline Oracles, particularly in book three, which

makes Cronus, 'Titan' and Iapetus, the three sons of Uranus and Gaia, each to
receive a third division of the Earth, and Cronus is made king over all. After
the death of Uranus, Titan's sons attempt to destroy Cronus's and Rhea's male
offspring as soon as they are born, but at Dodona, Rhea secretly bears her sons
Zeus, Poseidon and Hades and sends them to Phrygia to be raised in the care
of three Cretans. Upon learning this, sixty of Titan's men then imprison Cronus
and Rhea, causing the sons of Cronus to declare and fight the first of all wars
against them. This account mentions nothing about Cronus either killing his
father or attempting to kill any of his children.

The Fall of the Titans, Cornelis Cornelisz van

Other accounts Haarlem, 1596–1598

Cronus was said to be the father of the wise centaur Chiron by the Oceanid
Philyra, who was subsequently transformed into a linden tree.[8][9][10] The Titan chased the nymph and consorted with her in the
shape of a stallion, hence the half-human, half-equine shape of their offspring;[11][12] this was said to have taken place on Mount
Pelion.[13]

Two other sons of Cronus and Philyra may have been Dolops[14] and Aphrus, the ancestor and eponym of the Aphroi, i.e. the
native Africans.[15]

In some accounts, Cronus was also called the father of the Corybantes.[16]

Name and comparative mythology

Antiquity

During antiquity, Cronus was occasionally interpreted as Chronos, the personification of time.[17] The Roman philosopher Cicero
(1st century BCE) elaborated on this by saying that the Greek name Cronus is synonymous to chrónos (time) since he maintains the
course and cycles of seasons and the periods of time, whereas the Latin name Saturn denotes that he is saturated with years since he
was devouring his sons, which implies that time devours the ages and gorges.[18]

The Greek historian and biographer Plutarch (1st century CE) asserted that the Greeks believed that Cronus was an allegorical name
for χρόνος (time).[19] The philosopher Plato (3rd century BCE) in his Cratylus gives two possible interpretations for the name of
Cronus. The first is that his name denotes κόρος (kóros), "the pure" (καθαρόν) and "unblemished" (ἀκήρατον)[20] nature of his
mind.[21] The second is that Rhea and Cronus were given names of streams: Rhea from ῥοή (rhoē) "river, stream, flux" and Cronus
from χρόνος (chronos) "time".[22] Proclus (5th century CE), the Neoplatonist philosopher, makes in his Commentary on Plato's
Cratylus an extensive analysis of Cronus; among others he says that the "One cause" of all things is "Chronos" (time) that is also
equivalent to Cronus.[23]

In addition to the name, the story of Cronus eating his children was also
interpreted as an allegory to a specific aspect of time held within Cronus'
sphere of influence. As the theory went, Cronus represented the
destructive ravages of time which devoured all things, a concept that was
illustrated when the Titan king ate the Olympian gods—the past
consuming the future, the older generation suppressing the next
generation.[24]

The Gnostic text Pistis Sophia (3rd-4th century CE) references the name
Cronus, portraying the deity as a great ruler over others within the
aeons.[25]

From the Renaissance to the present

Chronos and his child by Giovanni Francesco
During the Renaissance, the identification of Cronus and Chronos gave Romanelli, National Museum in Warsaw, a 17th-century
rise to "Father Time" wielding the harvesting scythe. depiction of Titan Cronus as "Father Time," wielding a
harvesting scythe
H. J. Rose in 1928[26] observed that attempts to give the name Κρόνος a Greek etymology had failed. Recently, Janda (2010) offers
a genuinely Indo-European etymology of "the cutter", from the root *(s)ker- "to cut" (Greek κείρω (keirō), cf. English shear),
motivated by Cronus's characteristic act of "cutting the sky" (or the genitals of anthropomorphic Uranus). The Indo-Iranian reflex of
the root is kar-, but Janda argues that the original meaning "to cut" in a cosmogonic sense is still preserved in some verses of the
Rigveda pertaining to Indra's heroic "cutting", like that of Cronus resulting in creation:

RV 10.104.10 ārdayad vṛtram akṛṇod ulokaṃ

he hit Vrtra fatally, cutting [> creating] a free path.
RV 6.47.4 varṣmāṇaṃ divo akṛṇod
he cut [> created] the loftiness of the sky.

This may point to an older Indo-European mytheme reconstructed as *(s)kert wersmn diwos "by means of a cut he created the
loftiness of the sky".[27] The myth of Cronus castrating Uranus parallels the Song of Kumarbi, where Anu (the heavens) is castrated
by Kumarbi. In the Song of Ullikummi, Teshub uses the "sickle with which heaven and earth had once been separated" to defeat the
monster Ullikummi,[28] establishing that the "castration" of the heavens by means of a sickle was part of a creation myth, in origin a
cut creating an opening or gap between heaven (imagined as a dome of stone) and earth enabling the beginning of time (chronos)
and human history.[29]

A theory debated in the 19th century, and sometimes still offered somewhat apologetically,[30] holds that Κρόνος is related to
"horned", assuming a Semitic derivation from qrn.[31] Andrew Lang's objection, that Cronus was never represented horned in
Hellenic art,[32] was addressed by Robert Brown,[33] arguing that, in Semitic usage, as in the Hebrew Bible, qeren was a signifier of
"power". When Greek writers encountered the Semitic deity El, they rendered his name as Cronus.[34]

Robert Graves remarks that "cronos probably means 'crow', like the Latin cornix and the Greek corōne", noting that Cronus was
depicted with a crow, as were the deities Apollo, Asclepius, Saturn and Bran.[35]

El, the Phoenician Cronus

When Hellenes encountered Phoenicians and, later, Hebrews, they identified the Semitic El, by interpretatio graeca, with Cronus.
The association was recorded c. 100 CE by Philo of Byblos' Phoenician history, as reported in Eusebius' Præparatio Evangelica
I.10.16.[36] Philo's account, ascribed by Eusebius to the semi-legendary pre-Trojan War Phoenician historian Sanchuniathon,
indicates that Cronus was originally a Canaanite ruler who founded Byblos and was subsequently deified. This version gives his
alternate name as Elus or Ilus, and states that in the 32nd year of his reign, he emasculated, slew and deified his father Epigeius or
Autochthon "whom they afterwards called Uranus". It further states that after ships were invented, Cronus, visiting the 'inhabitable
world', bequeathed Attica to his own daughter Athena, and Egypt to Taautus the son of Misor and inventor of writing.[37]

Roman mythology and later culture

While the Greeks considered Cronus a cruel and tempestuous force of chaos and disorder,
believing the Olympian gods had brought an era of peace and order by seizing power from
the crude and malicious Titans, the Romans took a more positive and innocuous view of the
deity, by conflating their indigenous deity Saturn with Cronus. Consequently, while the
Greeks considered Cronus merely an intermediary stage between Uranus and Zeus, he was
a larger aspect of Roman religion. The Saturnalia was a festival dedicated in his honour, and
at least one temple to Saturn already existed in the archaic Roman Kingdom.
4th-century Temple of Saturn in the
His association with the "Saturnian" Golden Age eventually caused him to become the god Roman Forum
of "time", i.e., calendars, seasons, and harvests—not now confused with Chronos, the
unrelated embodiment of time in general. Nevertheless, among Hellenistic scholars in
Alexandria and during the Renaissance, Cronus was conflated with the name of Chronos, the personification of "Father Time",[17]
wielding the harvesting scythe.

As a result of Cronus's importance to the Romans, his Roman variant, Saturn, has had a large influence on Western culture. The
seventh day of the Judaeo-Christian week is called in Latin Dies Saturni ("Day of Saturn"), which in turn was adapted and became
the source of the English word Saturday. In astronomy, the planet Saturn is named after the Roman deity. It is the outermost of the
Classical planets (the astronomical planets that are visible with the naked eye).

Cronus alias Geb in Greco-Roman Egypt

In Greco-Roman Egypt, Cronus was equated with the Egyptian god Geb, because he held a quite similar position in Egyptian
mythology as the father of the gods Osiris, Isis, Seth and Nephthys as Cronus did in the Greek pantheon. This equation is
particularly well attested in Tebtunis in the southern Fayyum: Geb and Cronus were here part of a local version of the cult of Sobek,
the crocodile god.[38] The equation was shown on the one hand in the local iconography of the gods, in which Geb was depicted as
a man with attributes of Cronus and Cronus with attributes of Geb.[39] On the other hand, the priests of the local main temple
identified themselves in Egyptian texts as priests of "Soknebtunis-Geb", but in Greek texts as priests of "Soknebtunis-Cronus".
Accordingly, Egyptian names formed with the name of the god Geb were just as popular among local villager as Greek names
derived from Cronus, especially the name "Kronion".[40]

Astronomy
A star (HD 240430) was named after him in 2017 when it was reported to have swallowed its planets.[41] The planet Saturn, named
after the Roman equivalent of Cronus, is still referred to as "Cronus" in modern Greek.

"Cronus" was also a suggested name for the dwarf planet Pluto, but was rejected and not voted for because it was suggested by the
unpopular and egocentric astronomer Thomas Jefferson Jackson See.[42]

Genealogy
Descendants of Cronus and Rhea [43]

Uranus'
CRONUS Rhea
genitals

Zeus Hera Poseidon Hades Demeter Hestia

a [44]

b [45]

Ares Hephaestus

Metis

Athena[46]

Leto

Apollo Artemis

Maia

Hermes

Semele

Dionysus

Dione

a [47] b [48]

Aphrodite

Notes
a. Τιτῆνες; according to Hesiod meaning "straining ones," the source of the word "titan", but this etymology is
disputed.
 b. in an alternate version of this myth, a more benevolent Cronus overthrew the wicked serpentine Titan Ophion and
in doing so he released the world from bondage and for a time ruled it justly.

Citations and references

1. A Day in the Life of God (Paperback bw 5th Ed) (https://books.google.com/books?id=isvD-OsZzgkC&q=kronos).
ISBN 978-0615241944.
2. Plato (1925) [c. 360 BCE ]. Timaeus (https://www.perseus.tufts.edu/hopper/text?doc=Plat.+Tim.+40e&fromdoc=Pers
eus%3Atext%3A1999.01.0180). Translated by Lamb, W.R.M. Cambridge, MA; London, UK: Harvard University
Press; William Heinemann Ltd. 40e (https://www.perseus.tufts.edu/hopper/text?doc=Plat.+Tim.+40e&fromdoc=Per
seus%3Atext%3A1999.01.0180) – via Perseus, Tufts University.
See also Wikipedia article: Timaeus.
3. Hesiod, Theogony 154–66 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0020.tlg001.perseus-eng1:139-
172).
4. Hesiod, Theogony 167–206. (http://data.perseus.org/citations/urn:cts:greekLit:tlg0020.tlg001.perseus-eng1:139-17
2) .
5. Apollodorus, 1.2.1 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0548.tlg001.perseus-eng1:1.2.1).
6. Vergil. "Book VIII, pp 323 ff" (http://classics.mit.edu/Virgil/aeneid.8.viii.html). Aeneid.
7. Graves, Robert, Hebrew Myths 21.4
8. Tzetzes on Lycophron, 1200
9. Pliny the Elder, Natural History 7. 197
10. Scholia on Apollonius Rhodius, Argonautica 2.1235 citing Pherecydes
11. Apollonius Rhodius, Argonautica 2. 1231 ff
12. Scholia on Apollonius Rhodius, Argonautica 1. 554
13. Callimachus, Hymn 4 to Delos 104 ff
14. Hyginus, Fabulae, Preface (https://topostext.org/work/206#0.2).
15. Suda s.v. Aphroi
16. Strabo, Geographica 10.3.19 (https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.023
9%3Abook%3D10%3Achapter%3D3%3Asection%3D19).
17. "Κρόνος , ὁ, Cronos […]. Later interpreted as, = χρόνος": LSJ entry Κρόνος (https://www.perseus.tufts.edu/hopper/t
ext?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3D*kro%2Fnos).
18. Cicero, De Natura Deorum 25 (https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Natura_Deorum/
2A*.html#64)
19. "These men [the Egyptians] are like the Greeks who say that Cronus is but a metaphorical name for χρόνος (time)."
Plutarch, On Isis and Osiris, 32 (https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Moralia/Isis_and_
Osiris*/B.html#ref168)
20. Liddell, Henry George; Scott, Robert (1940) [1843], "ἀκήρ-α^τος", A Greek-English Lexicon (https://www.perseus.t
ufts.edu/hopper/text?doc=Perseus:text:1999.04.0057:entry=a)kh/ratos) (revised and augmented throughout by Sir
Henry Stuart Jones with the assistance of Roderick McKenzie ed.), Oxford: Clarendon Press, retrieved 9 August
2016 – via Perseus Digital Library
21. Plato, Cratylus, 402b (https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0172%3Atex
t%3DCrat.%3Asection%3D396b)
22. Plato, Cratylus, 402b (https://www.perseus.tufts.edu/hopper/text?doc=Plat.+Crat.+402b&fromdoc=Perseus%3Atex
t%3A1999.01.0172)
23. Proclus, Commentary on Plato's Cratylus, 396B7.
24. Marenbon, John (ed.). Poetry and Philosophy in the Middle Ages. A Festschrift for Peter Dronke. Brill, Leiden (NE)
2001, p. 316.
25. George R. S. Mead (1963). "136". Pistis Sophia (http://gnosis.org/library/pistis-sophia/ps141.htm). Jazzybee
Verlag. ISBN 9783849687090. Retrieved 2 November 2021.
26. Rose, A Handbook of Greek Mythology 1928:43.
27. Michael Janda, Die Musik nach dem Chaos, Innsbruck 2010, pp. 54–56.
28. Fritz Graf, Thomas Marier, Greek mythology: an introduction, trans. Thomas Marier, 1996, ISBN 978-0-8018-5395-
1, p. 88.
29. Janda 2010, p. 54 and passim.
30. "We would like to consider whether the Semitic stem qrnmight be connected with the name Kronos," suggests A. P.
Bos, as late as 1989, in Cosmic and Meta-cosmic Theology in Aristotle's Lost Dialogues, 1989:11, note 26.
31. As in H. Lewy, Die semitischen Fremdwörter in Griechischen, 1895:216, and Robert Brown, The Great Dionysiak
Myth, 1877, ii.127. "Kronos signifies 'the Horned one'", the Rev. Alexander Hislop had previously asserted in The
Two Babylons; or, The papal worship proved to be the worship of Nimrod and his wife, Hislop, 2nd ed. 1862 (p.
46), with the note "From krn, a horn. The epithet Carneus applied to Apollo is just a different form of the same word.
In the Orphic Hymns, Apollo is addressed as 'the Two-Horned god'".
32. Lang, Modern Mythology, 1897:35.
33. Brown, Semitic Influence in Hellenic Mythology, 1898:112ff.
34. "Philôn, who of course regarded Kronos as an Hellenic divinity, which indeed he became, always renders the
name of the Semitic god Îl or Êl ('the Powerful') by 'Kronos', in which usage we have a lingering feeling of the real
meaning of the name" (Brown 1898:116).
35. Graves, Robert (1955). "The Castration of Uranus" (https://archive.org/details/greekmythsvolume00robe/page/38).
Greek Myths. London: Penguin. p. 38. ISBN 0-14-001026-2.
36. Walcot, "Five or Seven Recesses?", The Classical Quarterly, New Series, 15.1 (May 1965), p. 79. The quote
stands as Philo, Fr. 2.
37. Eusebius of Caesarea: Praeparatio Evangelica Book 1, Chapter 10.
38. Kockelmann, Holger (2017). Der Herr der Seen, Sümpfe und Flußläufe. Untersuchungen zum Gott Sobek und den
ägyptischen Krokodilgötter-Kulten von den Anfängen bis zur Römerzeit. 1. Wiesbaden: Harrassowitz. pp. 81–88.
ISBN 978-3-447-10810-2.
39. Rondot, Vincent (2013). Derniers visages des dieux dʼÉgypte. Iconographies, panthéons et cultes dans le Fayoum
hellénisé des IIe–IIIe siècles de notre ère. Paris: Presses de lʼuniversité Paris-Sorbonne; Éditions du Louvre.
pp. 75–80, 122–27, 241–46.
40. Sippel, Benjamin (2020). Gottesdiener und Kamelzüchter: Das Alltags- und Sozialleben der Sobek-Priester im
kaiserzeitlichen Fayum. Wiesbaden: Harrassowitz. pp. 73–78. ISBN 978-3-447-11485-1.
41. Sokol, Josh (21 September 2017). "Star nicknamed Kronos after eating its own planetary children" (https://www.ne
wscientist.com/article/2148182-star-nicknamed-kronos-after-eating-its-own-planetary-children/). New Scientist.
Retrieved 15 October 2017.
42. Innes III, Kenneth. "Thomas Jefferson Jackson See" (https://www.mccunecollection.org/Thomas%20Jefferson%20
Jackson%20See). Retrieved 6 June 2020.
43. This chart is based upon Hesiod's Theogony, unless otherwise noted.
44. According to Homer, Iliad 1.570–579 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng
1:1.570), 14.338 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:14.338), Odyssey
8.312 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.312), Hephaestus was
apparently the son of Hera and Zeus, see Gantz, p. 74.
45. According to Hesiod, Theogony 927–929 (https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+927),
Hephaestus was produced by Hera alone, with no father, see Gantz, p. 74.
46. According to Hesiod, Theogony 886–890 (https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+886), 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.
47. According to Hesiod, Theogony 183–200 (https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+183),
Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100.
48. According to Homer, Aphrodite was the daughter of Zeus (Iliad 3.374 (http://data.perseus.org/citations/urn:cts:greek
Lit:tlg0012.tlg001.perseus-eng1:3.374), 20.105 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.per
seus-eng1:20.105); Odyssey 8.308 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:
8.308), 320 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.320)) and Dione (Iliad
5.370–71 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:5.370)), see Gantz, pp.
99–100.

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