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Hecatoncheires

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"Hundred-handers" redirects here. For the far-right group, seeHundred-Handers (group).
The Hundred-Hander Briareus used as anallegoryof the multiple threat of labour unrest to Capital in apolitical cartoon,1890

InGreek mythology,theHecatoncheires(Greek:Ἑκατόγχειρες,translit.Hekatóncheires,lit."Hundred-Handed Ones"), also calledHundred-HandersorCentimanes[1](/ˈsɛntɪmeɪnz/;Latin:Centimani), were three monstrous giants, of enormous size and strength, each with fifty heads and one hundred arms. They were individually namedCottus(the furious),Briareus(orAegaeon,the sea goat) andGyges(orGyes,the long-limbed). In the standard tradition, they were the offspring ofUranus(Sky) and ofGaia(Earth), and helpedZeusand theOlympiansto overthrow theTitansin theTitanomachy.

Names

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The three Hundred-Handers were named Cottus, Briareus and Gyges. Cottus (Κόττος) is a commonThracianname, and is perhaps related to the name of the Thracian goddessKotys.[2]The name Briareus (Βριάρεως) was probably formed from the Greekβριαρόςmeaning "strong".[3]Hesiod'sTheogonyalso calls him "Obriareus".[4]The name Gyges is possibly related to the mythicalAttickingOgyges(Ὠγύγης).[5]"Gyes", rather than Gyges, is found in some texts.[6]

Homer'sIliadgives Briareus a second name, saying that Briareus is the name the gods call him, while Aegaeon (Αἰγαίων) is the name that men call him.[7]The rootαἰγ-is found in words associated with the sea:αἰγιαλός"shore",αἰγεςandαἰγάδες"waves".[8]The name suggests a connection with theAegean Sea.[9]Poseidonwas sometimes called Aegaeon or Aegaeus (Αἰγαῖος).[10]Aegaeon could be apatronymic,i.e. "son of Aegaeus",[11]or it could instead mean "the man from Aegae".[12]

The name Hecatoncheires derives from the Greekἑκατόν(hekaton, "hundred" ) andχείρ(cheir, "hand" or "arm" ). Although theTheogonydescribes the three brothers as having one hundred hands (ἑκατὸν μὲν χεῖρες),[13]the collective name Hecatoncheires (Ἑκατόγχειρες), i.e. the Hundred-Handers, is never used.[14]TheTheogonyonce refers to the brothers collectively as "the gods whom Zeus brought up from the dark",[15]otherwise it simply uses their individual names: Cottus, Briareus (or Obriareus) and Gyges.[16]

TheIliaddoes not use the name Hecatoncheires either, although it does use the adjectivehekatoncheiros(ἑκατόγχειρος), i.e. "hundred-handed", to describe Briareus. It is possible thatAcusilausused the name,[17]but the first certain usage is found in the works of the mythographers such asApollodorus.[18]

Mythology

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The Hundred-Handers

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The Hundred-Handers, Cottus, Briareus and Gyges, were three monstrous giants, of enormous size and strength, with fifty heads and one hundred arms.[19]They were among the eighteen offspring ofUranus(Sky) andGaia(Earth), which also included the twelveTitans,and the three one-eyedCyclopes.According to theTheogonyofHesiod,they were the last of these children of Uranus to be born, while according to the mythographerApollodorusthey were the first.[20]In the Hesiodic tradition, they played a key role in the Greek succession myth, which told how the Titan Cronus overthrew his father Uranus, and how in turn Zeus overthrew Cronus and his fellow Titans, and how Zeus was eventually established as the final and permanent ruler of the cosmos.[21]

According to the standard version of the succession myth, given in the accounts of Hesiod and Apollodorus, the Hundred-Handers, along with their brothers the Cyclopes, were imprisoned by their father Uranus.[22]Gaia induced Cronus to castrate Uranus, and Cronus took over the supremacy of the cosmos.[23]With his sister the TitanessRhea,Cronus fathered several offspring, but he swallowed each of them at birth. However, Cronus' last childZeuswas saved by Rhea, and Zeus freed his brothers and sisters, and together they (theOlympians) began a great war, theTitanomachy,against the Titans, for control of the cosmos.[24]Gaia had foretold that, with the help of the Hundred-Handers, the Olympians would be victorious, so Zeus released them from their captivity and the Hundred-Handers fought alongside the Olympians against the Titans and were instrumental in the Titans' defeat. The Titans were then imprisoned in Tartarus with the Hundred-Handers as their guards.[25]

The lost epic poem theTitanomachy(see below), although probably written after Hesiod'sTheogony,[26]perhaps preserved an older tradition in which the Hundred-Handers fought on the side of the Titans, rather than the Olympians.[27]According to aeuhemeristicrationalized account, given byPalaephatus,Cottus and Briareus, rather than being hundred-handed giants, were instead men, who were called the Hundred-Handers because they lived in a city called Hecatoncheiria ( "Hundredarm" ). They came to the aid of the residents of the city ofOlympia(i.e. the Olympians) in driving away the Titans from their city.[28]

Briareus/Aegaeon

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Briareus, summoned to Olympus byThetisto quell a revolt againstZeusbyPoseidon,AthenaandHera.Etching by Tommaso Piroli (1795) after a drawing ofJohn Flaxman.

Briareus was the most prominent of the three Hundred-Handers.[29]In Hesiod'sTheogonyhe is singled out as being "good", and is rewarded by Poseidon, who gives Briareus his daughterCymopolea(otherwise unknown) for his wife.[30]

In Homer'sIliad,Briareus is given a second name, Aegaeon, saying that Briareus is the name the gods call him, while mortals call him Aegaeon. It is told in theIliadhow, during a palace revolt by the Olympians Hera, Poseidon and Athena, who wished to chain Zeus, the sea goddessThetisbrought to Olympus:

him of the hundred hands [ἑκατόγχειρον], whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of [Zeus], exulting in his glory, and the blessed gods were seized with fear of him, and did not bind Zeus.[31]

This second name does not seem to be a Homeric invention.[32]According to the scholiast on Apollonius of Rhodes, the legendary seventh-century BC poetCinaethonapparently knew both names for the Hundred-Hander. The name also appears in the lost epic poem theTitanomachy.

Titan ally

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While in Hesiod and Homer, the powerful Hundred-Hander Briareus was a faithful and rewarded ally of Zeus, theTitanomachyseems to have reflected a different tradition.[33]Apparently, according to theTitanomachy,Aegaeon was the son of Gaia andPontus(Sea), rather than Gaia and Uranus, and fought on the side of the Titans, rather than the Olympians.[34]The scholiast onApollonius of Rhodes,tells us that according to Cinaethon, Aegeaon was defeated by Poseidon.[35]Apollonius of Rhodesmentions the "great tomb of Aegaeon", seen by theArgonautswhen "they were passing within sight of the mouth of theRhyndacus... a short distance beyond Phrygia ".[36]The scholiast on Apollonius, says that the tomb marked the spot where Aegaeon's defeat occurred.[37]

As in the lostTitanomachy,for the Latin poetsVirgiland Ovid, Briareus was also an enemy of the gods, rather than an ally. In hisAeneid,Virgil has Aegaeon make war against the gods, "with fifty sounding shields and fifty swords".[38]Ovid,in his poemFasti,has Briareus on the side of the Titans. As Ovid tells us, after the Titans had been overthrown, apparently in order to restore the Titans to power, Briareus sacrificed a bull, about which it had been prophesied that whoever burned its entrails would be able to conquer the gods. However just when Briareus was about to burn the entrails, birds snatched them away, and were rewarded with a home among the stars.[39]

Association with the sea

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In the lost epicTitanomachy,Aegaeon was the son of Pontus (Sea), and lived in the sea. Briareus/Aegaeon's association with the sea can perhaps already be seen in Hesiod and Homer. In theTheogony,Briareus ends up living, apart from his brothers, with Cymopolea the (sea-nymph?)[40]daughter of Poseidon the god of the sea, where it might be supposed the couple dwells, while in theIliadone might also suppose that Briareus dwells in the sea, since it was the sea goddess Thetis that fetched him to Olympus.[41]Apparently, this was made explicit by the fifth-century BC poetIon of Chios,who referring to the Homeric story of the Olympians' revolt against Zeus, said that Aegaeon was the son of Thalassa (Sea) and that Thetis "summoned him from the Ocean".[42]A connection to the sea can also be seen in the name Aegaeon (Αἰγαίων᾽) itself. The rootαἰγ-is found in words associated with the sea:αἰγιαλός'shore',αἰγεςandαἰγάδες'waves'.[43]whilePoseidonhimself was sometimes called Aegaeon.[44]

Later writers also make Briareus/Aegaeon's association with the sea explicit. According toAelian,Aristotlesaid that thePillars of Heracles(i.e. theStrait of Gibraltar) had been previously named the Pillars of Briareus.[45]Ovid,in hisMetamorphoses,describes Aegaeon as a "dark-hued" sea god "whose strong arms can overpower huge whales",[46]while according toArrianapparently, theAegean Seawas said to have been named after Aegaeon.[47]As reported byPliny,according to theEuboeanArchemachus,the first man to sail in a "long ship” was Aegaeon.[48]

Oeolyca

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According to the sixth-century BClyricpoetIbycus,the belt thatHeracleswas sent to fetch in hisninth labour(usually said to have belonged toHippolyta), belonged to Oeolyca, the daughter of Briareus.[49]

Euboea

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Briareus/Aegaeon had a particular connection with the Greek island ofEuboea.[50]According to the third-century Latin grammarianSolinus,Briareus was worshipped atCarystus,and Aegaeon atChalcis.[51]Aegaeon was said to be the name of a ruler of Carystus, which had also been named Aigaie (Αίγαίη) after him, while Briareus was said to be the father ofEuboea,after whom the island took its name.[52]Aegeaon was perhaps associated with the place name Aegae mentioned by Homer (Il.13.21,Od.5.381) as Poseidon's home, and located by Strabo (8.7.4, 9.2.13) in Euboea north of Chalcis, as a place where Poseidon had a temple.[53]

Poseidon

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Briareus/Aegaeon seems also closely connected withPoseidon.[54]The name Aegaeon has associations with Poseidon. As noted above, Homer locates Poseidon's palace in Aegae.[55]Poseidon was sometimes himself called Aegaeon, or Aegaeus (Αἰγαῖος),[56]and Aegaeon could mean 'son of Aegaeus'.[57]

Homer says that Briareus/Aegaeon "is mightier than his father", but who Homer is referring to as the father is unclear.[58]It has been sometimes supposed that contrary to Hesiod, who makes Uranus the father of Briareus, Cottus and Gyges, the father being referred to here is Poseidon,[59]although this interpretation of Homer is uncertain at best.[60]

In theTheogonyBriareus becomes the son-in-law of Poseidon, while Poseidon, whether regarded as the father of Briareus/Aegaeon, or not, is a central figure in the story told about the Hundred-Hander in the ‘’Iliad’’. Both are sea-gods with a special connection to Euboea.[61]As noted above Poseidon was sometimes called Aegaeon, and it is possible that Aegaeon was an older cult-title for Poseidon, however according toLewis Richard Farnell,it is more likely that Poseidon inherited the title of an "older Euboean sea-giant".[62]

As mentioned above, the scholiast onApollonius of Rhodes,tells us that according to Cinaethon, Aegeaon was defeated by Poseidon.[63]Possibly then, Briareus/Aegaeon was an older (pre-Greek?) sea-god eventually displaced by Poseidon.[64]

According to aCorinthianlegend, Briareus was the arbitrator in a dispute between Poseidon andHelios(Sun) over some land, deciding that theIsthmus of Corinthbelonged to Poseidon and the acropolis of Corinth (Acrocorinth) to Helios.[65]

Buried under Etna, inventor of armour

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The third-century BC poetCallimachus,apparently confusing Briareus as one of theGiants,says he was buried underMount EtnainSicily,making his shift from one shoulder to the other, the cause of earthquakes.[66]Like Callimachus,Philostratusalso makes Aegaeon the cause of earthquakes.[67]According to anOxyrhynchus papyrus,“the first to use metal armour was Briareos, whilst previously men protected their bodies with animal skins.”[68]These stories are perhaps connected to a myth which may have made Briareus, like theOlympiangodHephaestus,a subterranean smith, who used the fires of Mount Etna as a forge for metalworking.[69]

Possible origins

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Briareus and Aegean, were perhaps originally, separate entities.[70]Briareus/Aegaeon may have once been a many-armed sea monster, personifying the uncontrolled power of the sea itself.[71]As noted above, Briareus/Aegaeon may have been an older god of the sea, replaced by Poseidon. He was perhaps a Greek reflection ofNear-Easterntraditions in which the Sea challenged the storm-god, such as in theUgaritictradition of the battle betweenYammu(Sea) and the storm-godBaal.[72]

Principal sources

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TheTheogony

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According to theTheogonyofHesiod,Uranus(Sky) mated withGaia(Earth) and produced eighteen children.[73]First came the twelveTitans,next the three one-eyedCyclopes,and finally the three monstrous brothers Cottus, Briareus and Gyges. As theTheogonydescribes it:

Then from Earth and Sky came forth three more sons, great and strong, unspeakable, Cottus and Briareus and Gyges, presumptuous children. A hundred arms sprang forth from their shoulders, unapproachable, and upon their massive limbs grew fifty heads out of each one’s shoulders; and the mighty strength in their great forms was immense.[74]

Uranus hated his children, including the Hundred-Handers,[75]and as soon as each was born, he imprisoned them underground, somewhere deep inside Gaia.[76]As theTheogonydescribes it, Uranus bound the Hundred-Handers

... with a mighty bond, for he was indignant at their defiant manhood and their form and size; and he settled them under the broad-pathed earth. Dwelling there, under the earth, in pain, they sat at the edge, at the limits of the great earth, suffering greatly for a long time, with much grief in their hearts.[77]

Eventually Uranus' son, the TitanCronus,castrated Uranus, freeing his fellow Titans (but not, apparently, the Hundred-Handers), and Cronus became the new ruler of the cosmos.[78]Cronus married his sisterRhea,and together they produced five children, whom Cronus swallowed as each was born, but the sixth child, Zeus, was saved by Rhea and hidden away to be raised by his grandmother Gaia. When Zeus grew up, he caused Cronus to disgorge his children, and a great war was begun, theTitanomachy,between Zeus and his siblings, and Cronus and the Titans, for control of the cosmos.[79]

Gaia had foretold that Zeus would be victorious with the help of the Hundred-Handers, so Zeus released the Hundred-Handers from their bondage under the earth, and brought them up again into the light.[80]Zeus restored their strength by feeding themnectarandambrosia,and then asked the Hundred-Handers to "manifest your great strength and your untouchable hands" and join in the war against the Titans.[81]

And Cottus, speaking for the Hundred-Handers, agreed saying:

... It is by your prudent plans that we have once again come back out from under the murky gloom, from implacable bonds—something, Lord, Cronus’ son, that we no longer hoped to experience. For that reason, with ardent thought and eager spirit we in turn shall now rescue your supremacy in the dread battle-strife, fighting against the Titans in mighty combats.[82]

And so the Hundred-Handers "took up their positions against the Titans... holding enormous boulders in their massive hands",[83]and a final great battle was fought.[84]Striding forth from Olympus, Zeus unleashed the full fury of his thunderbolt, stunning and blinding the Titans,[85]while the Hundred-handers pelted them with enormous boulders:

... among the foremost Cottus and Briareus and Gyges, insatiable of war, roused up bitter battle; and they hurled three hundred boulders from their massive hands one after another and overshadowed the Titans with their missiles. They sent them down under the broad-pathed earth and bound them in distressful bonds after they had gained victory over them with their hands, high-spirited though they were, as far down beneath the earth as the sky is above the earth.[86]

Thus the Titans were finally defeated and cast intoTartarus,where they were imprisoned.[87]

As to the fate of the Hundred-Handers, theTheogonyfirst tells us that they returned to Tartarus, to live nearby the "bronze gates" of the Titans' prison, where presumably, they took up the job of the Titans' warders.[88]However, later in the poem, we are told that Cottus and Gyges "live in mansions upon the foundations of Ocean", while Briareus, "since he was good" became the son-in-law ofPoseidon,who gave him "Cymopolieahis daughter to wed ".[89]

TheIliad

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In a story that survives nowhere else, theIliadbriefly mentions Briareus (where it is said he was also called Aegaeon), referring to his having been summoned to Zeus' defense when "the other Olympians wished to put [Zeus] in bonds, even Hera and Poseidon and Pallas Athene."[90]Achilles,while asking his mother the sea goddessThetisto intercede with Zeus on his behalf, reminds her of a frequent boast of hers, that, at a time when the other Olympians wished to bind Zeus, she saved him by fetching the hundred-handed Briareus to Olympus:

But you came, goddess, and freed [Zeus] from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, and the blessed gods were seized with fear of him, and did not bind Zeus.[91]

Who Homer means here as the father of Briareus/Aegaeon is unclear.[92]

TheTitanomachy

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The lost epic poem theTitanomachy,based on its title, must have told the story of the war between the Olympians and the Titans.[93]Although probably written after Hesiod'sTheogony,[94]it perhaps reflected an older version of the story.[95]Only references to it by ancient sources survive, often attributing the poem toEumelusa semi-legendary poet fromCorinth.One mentions Aegaeon, the name identified with the Hundred-Hander Briareus in theIliad.According to ascholiononApollonius of Rhodes'Argonautica:

Eumelus in theTitanomachysays that Aigaion was the son of Earth andSea,lived in the sea, and fought on the side of the Titans.[96]

Thus theTitanomachyapparently followed a different tradition than the more familiar account in theTheogony.Here Briareus/Aegaeon was the son of Earth (Gaia) and Sea (Pontus) rather than Earth and Sky (Uranus), and he fought against the Olympians, rather than for them.[97]

Ion of Chios

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According to the same scholion on Apollonius of Rhodes mentioned above, the fifth-century BC poetIon of Chiossaid that Aegaeon (who Thetis summoned in theIliadto aid Zeus),[98]lived in the sea and was the son ofThalassa.[99]

Virgil

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The first-century BC Latin poetVirgil,in hisAeneid,may have drawn on the same version of the story as that given in the lostTitanomachy.Virgil locates Briareus, as in Hesiod, in the underworld, where the Hundred-Hander dwells among "strange prodigies of bestial kind", which include theCentaurs,Scylla,theLernaean Hydra,theChimaera,theGorgons,theHarpies,andGeryon.[100]

Later Virgil describes the "hundred-handed" Aegaeon (theIliad's Briareus):

Like old Aegaeon of the hundred arms,
the hundred-handed, from whose mouths and breasts
blazed fifty fiery blasts, as he made war
with fifty sounding shields and fifty swords
against Jove's thunder.[101]

Here Virgil has the Hundred-Hander as having fought on the side of the Titans rather than the Olympians, as in theTitanomachy,[102]with the additional descriptive details of the fifty fire-breathing mouths and breasts, and the fifty sets of sword and shield, perhaps also coming from that lost poem.[103]

Ovid

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The late first-century BC Latin poetOvid,makes several references to the Hundred-Handers Briareus and Gyges in his poems. Briareus figures in a story that Ovid tells in hisFastiabout how "The star of the Kite" (presumably a star or constellation named after the bird) came to reside in the heavens.[104]According to Ovid, there was a monstrous offspring of "mother Earth",part bull, part serpent,about which it had been prophesied that whoever burned its entrails would be able to conquer the gods. Warned by the threeFates,Styxpenned up the bull in "gloomy woods" surrounded by three walls. After the Titans were overthrown, Briareus (whom Ovid appears to regard as a Titan, or Titan ally)[105]"sacrificed" the bull with an adamantine axe. But when he was about to burn the entrails, the birds, as commanded byJupiter(Zeus), snatched them away, and were rewarded with a home among the stars. In hisMetamorphoses,Ovid describes Aegaeon (theIliad's Briareus) as a "dark-hued" sea god "whose strong arms can overpower huge whales".[106]In both of these poems, Ovid appears to be following the same tradition as in the lostTitanomachy,where Aegaeon was the sea god son ofPontusand a Titan ally.[107]

Ovid mentions "Gyas of the hundred hands" in hisAmores,when "Earth made her ill attempt at vengeance, and steepOssa,with shelvingPelionon its back, was piled upon Olympus. "[108]In hisFasti,Ovid hasCeres(Demeter), complaining about the abduction of her daughter, say: "What worse wrong could I have suffered if Gyges had been victorious and I his captive."[109]In both of these poems, Ovid has apparently confused the hundred-handers with theGiants(a different set of monstrous offspring of Gaia) who tried to storm Olympus in theGigantomachy.[110]Ovid perhaps also confused the Hundred-Handers with the Giants in hisMetamorphoses,where he refers to the Giants having tried to "fix their hundred arms on captive Heaven".[111]Ovid also refers to "a hundred-handed Gyes" in hisTristia.[112]

Apollodorus

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The mythographerApollodorus,gives an account of the Hundred-Handers similar to that of Hesiod's, but with several significant differences.[113]According to Apollodorus, they were the first offspring of Uranus and Gaia, (unlike Hesiod who makes the Titans the eldest) followed by the Cyclopes, and the Titans.[114]

Apollodorus describes the Hundred-Handers as "unsurpassed in size and might, each of them having a hundred hands and fifty heads."[115]

Uranus bound the Hundred-Handers and the Cyclopes, and cast them all intoTartarus,"a gloomy place in Hades as far distant from earth as earth is distant from the sky." But the Titans are, apparently, allowed to remain free (unlike in Hesiod).[116]When the Titans overthrew Uranus, they freed the Hundred-Handers and Cyclopes (unlike in Hesiod where they remain imprisoned), and made Cronus their sovereign.[117]But Cronus once again bound the six brothers, and reimprisoned them in Tartarus.[118]

As in Hesiod's account, Cronus swallowed his children; but Zeus, who was saved by Rhea, freed his siblings, and together they waged war against the Titans.[119]According to Apollodorus, in the tenth year of the war, Zeus learned from Gaia, that to win he needed both the Hundred-Handers and the Cyclopes, so Zeus slew their warderCampeand released them:

They fought for ten years, and Earth prophesied victory to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And... the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards.[120]

Others

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The fifth-century BC philosopherPlato,in his dialogueLaws,mentions, in passing emphasizing the importance of training soldiers involving all hands (which are normally two), "That indeed if a man is gifted in the form of Briareus, with his hundred hands, he should train with his 100 hands".[121]

The first-century AD Latin poetHorace,twice mentions "centimanus" ('hundred-handed') Gyges. In one poem Gyges and the "fiery Chimaera" are given as examples of fearsome creatures.[122]In another poem, Gyges is used as an example of "power" hated by the gods "that devises every kind of evil in its heart."[123]

According to the second-century AD geographerPausanias,aCorinthianlegend said that Briareus was the arbitrator in a dispute between Poseidon andHelios(Sun) over some land. Briareus adjudged that theIsthmus of Corinthbelonged to Poseidon and the acropolis of Corinth (Acrocorinth) to Helios.[124]

Servius,the late fourth-century, early fifth-century AD commentator onVirgil,also seems to know of two versions of the Titanomachy, one in which the Hundred-Handers fought on the side of the Olympians, as in Hesiod, and the other in which they fought on the side of the Titans, as in the lostTitanomachy.[125]

The fifth-century AD Greek poetNonnus,in hisDionysiaca,mentions Briareus with his "ready hands" and Aegaeon as the "protector of [Zeus'] laws."[126]

In literature

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Briareus is mentioned twice inDante Alighieri'sDivine Comedy(completed 1320); he is first found as a giant inhabiting the Ninth Circle of Hell[127]and then again as an example of pride, carved into the pavement of the first terrace of Purgatory.[128]He is also mentioned in Chapter 8 ofDon Quixote,his arms being compared to the whirling sails of a windmill.Miguel de Cervantesmay have had in mind Virgil, Dante andGiulio Romano'sHall of Giants.[129]

See also

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Notes

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  1. ^George Grote,History of Greece,Volume 12, Harper, 1875, p. 519.
  2. ^West 1966, pp. 209–210 on line 149Κόττος,which says that Cottus was the name of "various Thracian princes"; Bremmer,p. 76;Caldwell,p. 37 on lines 147–153.Kerényi, p. 19, translates Cottus as "the striker".
  3. ^West 1966, p. 210 on line 149Βριάρεως;Kirk,p. 94;LSJ,s.v.βριαρός.Kerényi, p. 19, translates Briareus as "the strong".
  4. ^Hesiod,Theogony617,734.According to West 1966, p. 210, the "o'- being an old prepositional prefix".
  5. ^Caldwell,p. 37 on lines 147–153;West 1966, p. 210 on line 149Γύγης.Caldwell notes that the name Ogyges came to mean "primaeval", so that, for example, the "primal water" of Styx atHesiod,Theogony,805is "hydor ogygion."
  6. ^According to West 1966, p. 210 on line 149Γύγης,although some manuscripts of theTheogonycontain Gyes (Γύης), Gyges is the "correct form" of the name, "and should be preferred" as well inApollodorus,1.1.1,andOvid,Tristia4.7.18.Compare withOvid,Fasti4.593,which has "Gyges". West notes that the form Gyes perhaps came "from association" with "γυῖον" (limb, hand:LSJ,s.v. γυῖον) and "ἀμφιγύεις" (strong in both arms: Autenrieth,s.v. ἀμφι-γυήεις); see also Beekes,Etymological Dictionary of Ancient Greek,s.v. γύης.
  7. ^Willcock,p. 12;Homer,Iliad1.403–404.
  8. ^Fowler 2013,p. 69,which also mentions the possibly sea-connectedαἰγίς(seeLSJ,s.v. αἰγίς); Fowler 1988, p. 100.
  9. ^Willcock,p. 12.According toArrianapparently, theAegean Seawas said to have been named after an Aegaeon, see Sprawski,p. 107;Fowler 2013,p. 68;Arrian,Bithyn.fr. Roos =FGrHist156 F 92.
  10. ^Fowler 2013,pp. 68–69;Fowler 1988, p. 101; Kirk,p. 95;Leaf,p. 32 1.403.For "Aegaeon" seeCallimachusfr. 59.6 Trypanis,pp. 44, 45= fr. 59.6 Pfeiffer = Lloyd-Jones and Parsons, SH 265.6;Lycophron,Alexandra135;for Aegaeus, see Aristas (TrGF9 F 1);Strabo,9.2.13;Virgil,Aeneid3.74.
  11. ^See Lattimore's translation, ofIliad1.404, p. 70, which considers "Aegaeon" to be a patronymic by formation, translating it as "Aigaios' son", with glossary entry, p. 498: "Aigai'os: God of the sea, father of Briareos"; Willcock,p. 12;Fowler 1988, p. 99 n. 11. AtHesiod,Theogony817–819,Briareus is the son-in-law of Poseidon, andIliadscholia describe him as a son of Poseidon, see West 1966, p. 210 on line 149Βριάρεως.
  12. ^Fowler 1988, p. 101.
  13. ^Hesiod,Theogony150.
  14. ^West 1966, p. 209 on line 147; Fowler 2013,p. 26;Hard,p. 66.
  15. ^West 1966, p. 209 on line 147;.
  16. ^Cottus, Briareus, Gyges atTheogony149,714,816;Cottus, Obriareus, and Gyges atTheogony617–618,734;Cottus atTheogony654.
  17. ^West 1966, p. 209 on line 147; Fowler 2013,p. 26;Acusilausfr. 8 Fowlerpp. 8–9=FGrHist2 8.
  18. ^Apollodorus,1.1.1.See alsoPalaephatus19 (Stern, p. 50).
  19. ^Hard,pp. 65–66;Hansen, pp. 159, 231; Gantz, p. 10; Brill's New Pauly, s.v. Hekatoncheires; Tripp, s.v. Hundred-handed pp. 307–308; Grimal, s.v. Hecatoncheires p. 182.
  20. ^Hesiod,Theogony126–153;Apollodorus,1.1.1–3.
  21. ^Hard,pp. 65–69;Hansen, pp. 66–67, 293–294; West 1966, pp. 18–19; Dowden, pp.35–36.
  22. ^Hesiod,Theogony154–158,says that Uranus "put them all away out of sight in a hiding place in Earth and did not let them come up into the light", while according toApollodorus,1.1.2,Uranus "bound and cast [them] into Tartarus", the two places perhaps being the same (see West 1966, p. 338 on line 618, and Caldwell,p. 37 on lines 154–160).
  23. ^Hesiod,Theogony159–182;Apollodorus,1.1.4.
  24. ^Hesiod,Theogony453–500;Apollodorus,1.1.5–1.2.1.
  25. ^Hesiod,Theogony624–735;Apollodorus,1.2.1.As for the Hundred-Handers as the Titans' warders, this is explicitly stated atApollodorus,1.2.1.This is also the usual interpretation ofTheogony734–735(e.g. Hard,p. 68;Hansen, pp. 25, 159, adding the caveat "presumably"; Gantz, p. 45). However according to West 1966, p. 363 on lines 734–5: "It is usually assumed that the Hundred-Handers are acting as prison guards (so Tz.Th.277τοὺς Ἑκατόγχειρας αὺτοῖς φύλακας ἐπιστήσας). The poet does not say this—πιστοὶ φύλακες Διὸςprobably refers to their help in battle, cf. 815κλειτοὶ ἐπίκουροι".Compare withTheogony817–819.
  26. ^West 2002, p. 109 dates theTitanomachyas "late seventh century [BC] at the earliest".
  27. ^Bremmer,p. 76;West 2002, pp. 110–111; Tsagalis,p. 53.
  28. ^Hawes,p. 60;Grimal, s.v. Hecatoncheires p. 182;Palaephatus,19, see Stern, p. 50.
  29. ^West 1966, p. 210 on line 149Βριάρεως;Grimal, s.v. Aegaeon p. 16.
  30. ^Hesiod,Theogony817–819;West 1966, p. 379 on line 819Κυμοπόλειαν.
  31. ^Homer,Iliad1.404–406.
  32. ^Fowler 1988, p. 98 with n. 5; Sprawski, p. 107; Schol. onApollonius of Rhodes1.1165c.
  33. ^Fowler 2013,p. 69;Bremmer,p. 76;West 2002, p. 111.
  34. ^Eumelusfr. 3 West[= Schol. onApollonius of Rhodes1.1165c]. See also Tsagalis,pp. 19–20.
  35. ^Fowler 2013,p. 69;Cinaethon,Herakleia(fr. dub. 7 Bernabé =Heracleafr. A Davies p. 142) = schol.Apollonius of Rhodes1.1165c.
  36. ^Apollonius of Rhodes,Argonautica1164–1166.
  37. ^Hasluck,p. 54.
  38. ^Virgil,Aeneid10.565–568.Compare withAntimachusfr. 14 Matthews (= 14 Wyss)p. 108,which perhaps here Virgil followed, see Matthews,p. 109.
  39. ^Heyworth,p. 248 on 8.805-8;Frazer,p. 143 on 3.805;Ovid,Fasti3.793–808.Compare withOvid,Fasti4.593,Amores2.1.11–18,where the Hundred-Hander Gyges is also mentioned as having fought against the gods.
  40. ^As her name suggests, see Kirk,p. 95.
  41. ^So West 2002, p. 111, which says that in theTheogony,"It is implied that [Briareus] lives somewhere else, presumably in the sea", and in theIliad,"It must have been from the sea" that the sea goddessThetisfetched Briareus. See also West 1966, p. 210 on line 149Βριάρεως;Tsagalis,p. 54;Fowler 1988, p. 97.
  42. ^Ion of Chiosfr. 741 Campbell[= Schol. onApollonius of Rhodes1.1165c].
  43. ^Fowler 2013,p. 69,which also mentions the possibly sea-connectedαἰγίς(seeLSJ,s.v. αἰγίς); Fowler 1988, p. 100.
  44. ^Fowler 2013,pp. 68–69;Kirk,p. 95;Leaf,p. 32 1.403.
  45. ^Sprawski,p. 107;Bos,p. 73;Boffa and Leone, p. 386;Aelian,Varia Historia(Historical Miscellany)5.3[= Aristotle fr. 678 Rose]. CompareEuphorionfr. 169 Lightfoot;Partheniusfr. 34 Lightfoot.
  46. ^Ovid,Metamorphoses2.8–10.
  47. ^Sprawski,p. 107;Fowler 2013,p. 68;Fowler 1988, p. 100 n. 15; Arrian,Bithyn.fr. Roos =FGrHist156 F 92. For the various ancient explanations for the name of the Aegean Sea, see Fowler 2013,pp. 68–70.For other marine connections see West 2002, p. 111 n. 10.
  48. ^Sprawski,p. 106;Boffa and Leone, p. 385;Pliny, Natural History7.207= Archemachus FGrHist 424 F 5 (see Sprawski,p. 118).
  49. ^Ibycusfr. 299 Campbell[= Schol. onApollonius of Rhodes2.777–779].
  50. ^Bakhuizen, p.126:"In an early epoch the whole of Euboea... was the world of Aigaion." For a detailed discussion of the Euboean connection see Boffa and Leone.
  51. ^Boffa and Leone, p. 385–386; West 1966, p. 210 on line 149Βριάρεως;Fowler 1988, p. 101 n. 20; Solinus 11.16 (quoted in Latin byFarnell,p. 26 note c).
  52. ^Bremmer,p. 76;Sprawski,p. 107;Fowler 1988, p. 100; West 1966, p. 210 on line 149Βριάρεως.See Schol. onApollonius of Rhodes1.1165 (Wellauer,p. 61);Stephanus of Byzantiums.v.Κάρυστος;Eustathius,281.3;Hesychiuss.v.Τιτανίδα.
  53. ^Fowler 1988, pp. 100, 101 with n. 20; Boffa and Leone, p. 383;Strabo,8.7.4,9.2.13;Homer,Iliad13.20–22,Odyssey5.380–381.Bakhuizen,pp.126–127,argues that Euboean Aegae, rather than being the name of a town, was the name of a mountain.
  54. ^Fowler 1988, pp. 101–102; Boffa and Leone, p. 385.
  55. ^Fowler 1988, pp. 100, 101 with n. 20;Homer,Iliad13.20–22,Odyssey5.380–381.
  56. ^Fowler 2013,pp. 68–69;Fowler 1988, p. 101; Kirk,p. 95;Leaf,p. 32 1.403.For "Aegaeon" seeCallimachusfr. 59.6 Trypanis,pp. 44, 45= fr. 59.6 Pfeiffer = Lloyd-Jones and Parsons, SH 265.6;Lycophron,Alexandra135;for Aegaeus, see Aristas (TrGF9 F 1);Strabo,9.2.13;Virgil,Aeneid3.74.
  57. ^See Lattimore's translation, ofIliad1.404, p. 70, which considers "Aegaeon" to be a patronymic by formation, translating it as "Aigaios' son", with glossary entry, p. 498: "Aigai'os: God of the sea, father of Briareos"; Willcock,p. 12;Fowler 1988, p. 99 n. 11.
  58. ^See Boffa and Leone, p. 385; Fowler 1988; Kirk,p. 95.
  59. ^So for example, Leaf,p. 32 1.403.
  60. ^Fowler 1988, argues extensively against Homer meaning Poseidon as the father. See also Boffa and Leone, p. 385, which says "there is no solid evidence to support this idea [of Poseidon as the father]", and Kirk,p. 95,which calls this interpretation "rather uncertain". WhileIliadscholia say that Briareus was a son of Poseidon (see: Fowler 1988, p. 96 n. 1; West 1966, p. 210 on line 149Βριάρεως) Fowler 1988 discounts these scholia as based solely on an uncertain inference.
  61. ^For both of their connections to Euboea, see Boffa and Leone.
  62. ^Farnell,p. 26 note c.
  63. ^Fowler 2013,p. 69;Cinaethon,Herakleia(fr. dub. 7 Bernabé =Heracleafr. A Davies p. 142) = schol.Apollonius of Rhodes1.1165c.
  64. ^According to Fowler 2013,p. 69,"the guess is easy that [Aegaeon] was a pre-Greek sea-god, perhaps the pre-Greek sea-god, ousted by Poseidon upon arrival." See also Fowler 1988, pp. 101–102.
  65. ^Fowler 1988, p. 98 n. 5;Pausanias,2.1.6,2.4.6.
  66. ^Tripp, s.v. Hundred-handed or Hecatoncheires, pp. 307–308;Callimachus,Hymn 4 (to Delos)141–146;Mineur.p. 153 on line 142 f.
  67. ^Philostratus,Life of Apollonius of Tyana4.6.
  68. ^Boffa and Leone, p. 385, citingP.Oxy.X 1241 col. IV.
  69. ^Boffa and Leone, p. 385.
  70. ^See West 2002, p. 111 n. 9, which says that Briareus and Aegean are “presumably separate in origin". Boffa and Leone, p. 385, further suggest that they were “a fusion of two entities: ‘the strong one’, Briareus, referring to the strength due to his 100 arms, and the sea-god, Aigaion, perhaps belonging to pre-Greek tradition.”
  71. ^West 2002, p. 111 says: "it seems likely that this many-armed figure was a marine monster in origin, a demonized giant polyp, an embodiment of the sea itself in its unruly strength".
  72. ^West 2002, p. 111; Dowden,p. 36;Bachvarova,p. 257;Tsagalis,p. 54.
  73. ^Hard,pp. 65–66;Gantz, p. 10;Hesiod,Theogony126–153.Compare withApollodorus,1.1.1–3
  74. ^Hesiod,Theogony147–153;compare with671–673.
  75. ^Hesiod,Theogony154–155.Exactly which of these eighteen children Hesiod meant that Uranus hated is not entirely clear, all eighteen, or perhaps just the Cyclopes and the Hundred-Handers. Hard, p. 67,West 1988, p. 7, and Caldwell,p. 37 on lines 154–160,make it all eighteen, while Gantz, p. 10, says "likely all eighteen", and Most,p. 15 n. 8,says "apparently only the... Cyclopes and Hundred-Handers are meant" and not the twelve Titans. See also West 1966, p. 206 on lines 139–53, p. 213 line 154γὰρ.Why Uranus hated his children is also not clear. Gantz, p. 10 says: "The reason for [Uranus'] hatred may be [his children's] horrible appearance, though Hesiod does not quite say this"; while Hard,p. 67says: "Although Hesiod is vague about the cause of his hatred, it would seem that he took a dislike to them because they were terrible to behold". However, West 1966, p. 213 on line 155, says that Uranus hated his children because of their "fearsome nature".
  76. ^Hesiod,Theogony156–158.Theogony619–620,says the Hundred-Handers were imprisoned by Uranus because of their "defiant manhood and their form and size;" compare withAcusilausfr. 8 Fowlerpp. 8–9[=FGrHist2 8], which says that Uranus imprisoned the Hundred-Handers because he was afraid that they would rise up against him, see Fowler 2013,p. 26.The hiding place inside Gaia is presumably her womb, see West 1966, p. 214 on line 158; Caldwell,p. 37 on lines 154–160;Gantz, p. 10. This place seems also to be the same place asTartarus,see West 1966, p. 338 on line 618, and Caldwell,p. 37 on lines 154–160.
  77. ^Hesiod,Theogony617–623.
  78. ^Hesiod,Theogony173–182.Although the castration of Uranus results in the release of the Titans, it did not, apparently, also result in the release of the Hundred-Handers or Cyclopes, see Fowler 2013,p. 26;Hard,p. 67;West 1966, p. 206 on lines on lines 139–53.
  79. ^Hesiod,Theogony453–500.
  80. ^Hesiod,Theogony624–629.When exactly the Hundred-Handers were released from Tartarus and joined the battle is not entirely clear.Theogony636says that the Titanomachy raged for "ten full years". And although, for example, Hard,p. 68,Caldwell, p. 65 on line 636, and West 1966, p. 19, understand Hesiod as implying that the Hundred-Handers are released in the tenth year of the war, according to Gantz, p. 45, "Hesiod's account does not quite say whether the Hundred-Handers were freed before the conflict or only in the tenth year.... Eventually, if not at the beginning, the Hundred-Handers are fighting".
  81. ^Hesiod,Theogony639–653.
  82. ^Hesiod,Theogony654–663.
  83. ^Hesiod,Theogony674–675.
  84. ^Hesiod,Theogony676–686.
  85. ^Gantz, p. 45;Hesiod,Theogony687–710.
  86. ^Hesiod,Theogony711–720.
  87. ^Hesiod,Theogony721–733.
  88. ^Hesiod,Theogony734–735;Hard,p. 68;Hansen, pp. 25, 159; Gantz, p. 45. According to West 1966, p. 363 on lines 734–5, "It is usually assumed that the Hundred-Handers are acting as prison guards (so Tz.Th.277τοὺς Ἑκατόγχειρας αὺτοῖς φύλακας ἐπιστήσας). The poet does not say this—πιστοὶ φύλακες Διὸςprobably refers to their help in battle, cf. 815κλειτοὶ ἐπίκουροι".
  89. ^Hesiod,Theogony817–819.Although at 734–735 all three brothers seem to reside just outside the gates of the Titans' prison, the situation appears different here. Cottus and Gyges, although still apparently in theunderworld,seem no longer to reside near the Titans, and Briareus seems no longer to be living with them, see West 2002, p. 111; West 1966, p. 358 on lines 720–819, p. 379 on line 816.
  90. ^Gantz, p. 59; Fowler 1988, pp. 96–97: "very likely Homer's invention"; Willcock,p. 11 on lines 396–406;Homer,Iliad1.396–400.
  91. ^Homer,Iliad1.400–406.
  92. ^See Boffa and Leone, p. 385; Fowler 1988; Kirk,p. 95.Iliadscholia say that Briareus was a son of Poseidon, see Fowler 1988, p. 96 n. 1; West 1966, p. 210 on line 149Βριάρεως,but according to Fowler: "It is easy to infer that Poseidon is Aigaion's father because he is the only male god among opponents of Zeus here mentioned... But the inference is uncertain. The ease of inference is I believe responsible for the information about Poseidon in Homeric scholia,...".
  93. ^West 2002, p. 110.
  94. ^West 2002, p. 109 dates theTitanomachyas "late seventh century [BC] at the earliest".
  95. ^West 2002, p. 111, gives evidence for theTitanomachypreserving an "older version".
  96. ^Eumelusfr. 3 West[= Schol. onApollonius of Rhodes1.1165c]. For text and commentary see also Tsagalis,pp. 19–20,pp. 53–56.
  97. ^Bremmer,p. 76;West 2002, pp. 110–111; Tsagalis,p. 53.For Hundred-Handers fighting against the Olympians, compare withAntimachusfr. 14 Matthews (= 14 Wyss)p. 108;Virgil,Aeneid10.565–568;Ovid,Fasti3.793–808,4.593,Amores2.1.11–18;Statius,Thebaid2.595–601;Servius,OnAeneid6.287,10.565.As for Aegaeon's association with the sea, West 2002, p. 111, sees a connection already in Hesiod and Homer, since, atTheogony815–19 "It is implied that he lives somewhere else, presumably in the sea" and "It must have been from the sea" that the sea goddessThetisfetched Briareus atIliad1.400–406;see also West 1966, p. 210 on line 149Βριάρεως.For later marine connections, compareIon of Chiosfr. 741 Campbell[= Schol. onApollonius of Rhodes1.1165c];Euphorionfr. 169 Lightfoot;Ovid,Metamorphoses2.8–10;see also West 2002, p. 111 n. 10; Tsagalis,pp. 54–56.According toArrianapparently, theAegean Seawas said to have been named after Aegaeon, see Sprawski,p. 107.
  98. ^Homer,Iliad1.396–406.
  99. ^Ion of Chiosfr. 741 Campbell[= Schol. onApollonius of Rhodes1.1165c]; Gantz, p. 59.
  100. ^Virgil,Aeneid6.282–294.
  101. ^Virgil,Aeneid10.565–568.
  102. ^O'Hara,p. 99;West 2002, pp. 111–112.
  103. ^West 2002, p. 112.
  104. ^Ovid,Fasti3.793–808.
  105. ^Heyworth,p. 248 on 8.805-8;Frazer,p. 143 on 3.805.
  106. ^Ovid,Metamorphoses2.8–10.
  107. ^Eumelusfr. 3 West[= Schol. onApollonius of Rhodes1.1165c]; West 2002, p. 111 with n. 10; Heyworth,p. 248 on 8.805-8.Besides in theTitanomachy,the Hundred-Handers were already fighting against the Olympians inVirgil'sAeneid 6.282–294,and Ovid'sAmores2.1.11–18(see below).
  108. ^Ovid,Amores2.1.11–18.
  109. ^Ovid,Fasti4.593.
  110. ^Artley,p. 20;Frazer's note toOvid,Fasti4.593.
  111. ^Ovid,Metamorphoses1.182–184;Anderson,p. 170, note to line 184 "centumwithbracchia".
  112. ^Ovid,Tristia4.7.18.According to West 1966, p. 210 on line 149Γύγης,"Gyges... should be preferred" here, as inFasti4.593.
  113. ^Hard,pp. 68–69;Gantz, pp. 2, 45. As for Apollodorus' sources, Hard, p. 68, says that Apollodorus' version "perhaps derived from the lostTitanomachiaor from theOrphicliterature "; see also Gantz, p. 2; for a detailed discussion of Apollodorus' sources for his account of the early history of the gods, see West 1983, pp. 121–126.
  114. ^Apollodorus,1.1.1–3.
  115. ^Apollodorus,1.1.1.
  116. ^Hard,p. 68;Apollodorus,1.1.2.
  117. ^Apollodorus,1.1.4.
  118. ^Apollodorus,1.1.5.The release and reimprisonment of the Hundred-Handers and Cyclopes, was perhaps a way to solve the problem in Hesiod's account of why the castration of Uranus, which released the Titans, did not also apparently release the six brothers, see Fowler 2013,p. 26;West 1966, p. 206 on lines on lines 139–53.
  119. ^Apollodorus,1.1.5–1.2.1.
  120. ^Apollodorus,1.2.1.
  121. ^Plato,Laws795.c.
  122. ^Anderson,p. 170, note to line 184 "centumwithbracchia";Horace,2.17.13–14.
  123. ^Horace,3.4.69.
  124. ^Pausanias,2.1.6,2.4.6.
  125. ^West 2002, p. 112;Servius,OnAeneid6.287,10.565.
  126. ^Nonnus,Dionysiaca43. 361–362.
  127. ^Dante,InfernoXXXI.99.
  128. ^Dante,PurgatorioXII.28.
  129. ^Frederick A. de Armas,Quixotic Frescoes: Cervantes and Italian Renaissance Art.Toronto: University of Toronto Press, 2006, pp. 144-51.

References

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