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THE 13 GODS click here to view ADONIS

click here to view BRITOMARTIS

click here to view CALLISTO

click here to view DESPOINA

click here to view ELEUSIS

click here to view GAIA

click here to view HYGIEIA

click here to view THE SNAKE GODDESS

click here to view NIOBE

click here to view OLYMPIA

click here to view PLYPHEMUS

click here to view SELENE

click here to view THE MYTH OF TARTESSOS

Adonis is a complex figure, for the outlines of his tale were fully as a part of the sub-Olympian Greek mythology by Greek and Roman authors, and yet he also retains many deep associations with his Semitic origins. The name "Adonis" is a variation of the Semitic word "Adonai", which means "lord", and which is also one of the names used to refer to YHWH in the Old Testament.
At the beginning of his appearance in Greek myth, there is some confusion as to his parentage and his birth. Hesiod considers this Greek hero to be the son of Phoenix and Aephesiboea, while Apollodorus calls him the son of Cinyras and Metharme. The generally accepted version is that Aphrodite compelled Myrrha (or Smyrna) to commit incest with Theias, her father, the king of Assyria. Her nurse helped her with this trickery to become pregnant, and when Theias discovered this he chased her with a knife. To avoid his wrath the gods turned her into a myrrh tree. The tree later burst open, allowing Adonis to emerge. Another version says that after she slept with her father she hid in a forest where Aphrodite changed her into a tree. Theias struck the tree with an arrow, causing the tree to open and Adonis to be born. Yet another version says a wild boar open the tree with its tusks and freed the child; this is considered to be a foreshadowing of his death.
Once the child was born Aphrodite was so moved by his beauty that she sheltered him and entrusted him to Persephone. She was also taken by his beauty and refused to give him back.
The dispute between the two goddesses, in one version, was settled by Zeus; in others it was settled by Calliope on Zeus' behalf. The decision was that Adonis was to spend one-third of every year with each goddess and the last third wherever he chose. He always chose to spend two-thirds of the year with Aphrodite.
This went on till his death, where he was fatally wounded by a wild boar, said to be caused by Artemis. In some versions his death was caused not by Artemis, but by Aphrodite's lover, Ares, who was jealous of Adonis. Apollo is also said to be responsible because his son, Erymanthus, had seen Aphrodite naked and she blinded him for it. The story of Adonis provides a basis for the origin of myrrh and the origin of the rose, which grew from each drop of blood that fell.

Britomartis was the Minoan goddess of the mountains and hunting, in close relation to Diktynna and Aphaea, forerunner of Potnia theron (Mistress of Animals) and Artemis, partly identified with them.
The name Sweet Maid or Sweet Virgin is connected with the mythical story of Britomartis, the same as her later names - Diktynna in Crete and Aphaea (Aphaia) in Aegina (Aigina). According to a late myth, (1) Britomartis was the daughter of Zeus and Carme, daughter of Euboulos. A virgin was pursued by Minos, she was running away from him, finally she threw herself into the nets. Artemis made her a goddess with the name Diktynna. She became the goddess of the mountains and the shores and ports, sometimes she is called the goddess of nets. In another version of the myth Britomartis escaped into the island Aegina, where she was worshipped as Aphaea, the protectoress of the island.
On the Minoan seals and rings the goddess of mountains and hunting is depicted with demonic features, wearing a typical local cloth, often accompanied by animals and divine symbols - double axes and snakes. From some sources it is known, that the Archaic cult wooden statue (xoanon) of Britomartis, made by the great Minoan craftsman Daedalus, existed in the temple of Olous.(2) In the Greek Classical period Britomartis was represented on the coins of the cities Chersonesos and Olous (Elounda) , where she became the main divinity. Also as Diktynna she was portrayed on the Cretan coins of the cities Kydonia, Polyrrhenia and perhaps Phalasarna. She represented a mountain mother, connected with the Mount Dikte, where, according one version of the myth, Zeus was born. Most of the time she was depicted as a nurse of Zeus.
It may be that the goddess of mountains was worshipped during the Minoan times at the peak sanctuaries, which are visible at the relief of some stone vases. Later the temples of Britomartis were built at Chersonesos and at Olous, where the festival Britomarpeia were performed for her. In many cities, including Athens and Sparta, temples and altars were built and dedicated to Diktynna, but she was venerated mainly in Western Crete at Lisos and west of Kydonia, at Diktynnaion. (3) The sanctuary was a major center of Diktynna worship in the Classical period and the cult continued during the Roman times too. According to a story, the place was guarded by hounds, stronger as bears. The temple stood inside a large court, surrounded by porticoes. Several Ionian and Corinthian columns and marble sima are visible until today.

Callisto was a nymph (or, according to some sources, the daughter of Lycaon) who was associated with the goddess of the hunt, Artemis. Young women who were devoted to the goddess hunted with her regularly, and remained virgins, like Artemis herself. Callisto had upheld these ideals faithfully, and she quickly became Artemis' favorite.
While Callisto spent her days and nights with Artemis' other followers, she caught the eye of Zeus. Knowing that the maiden had taken a vow of chastity, Zeus resorted to deception to get at Callisto. He came to her disguised as Artemis, and the young huntress let down her guard. Seizing the opportunity Zeus raped her.
Callisto became pregnant, and tried desperately to conceal her condition form the goddess. After all, she had, in a way, broken her vow to the goddess and she feared her anger. Callisto had been successful for a time, but then a day came when all of the young women who followed Artemis disrobed to bathe together in a spring. By now Callisto was beginning to show, and once she was naked her secret was revealed. Artemis was furious and she banished the young woman from her fold. Callisto wandered off to have her child alone.
Hera decided that this was the time to exact her revenge. She gripped Callisto's hair and threw her to the ground where the new mother was transformed into a bear. The hunter became the hunted. The child that Callisto had by Zeus was spirited away by Hermes to be raised by his mother, Maia. He was named Arcas, meaning "bear," and he grew up to be a fine hunter himself. Some sources have the bear captured and taken to Callisto's own father, Lycaon.
According to some sources Artemis herself killed the bear that was once Callisto, but it is usually accepted that when Arcas was out hunting as a young man he encountered the bear. Callisto recognized the handsome youth as the son she could not raise herself. Forgetting her present form, she tried to come near him, but her loving mother's arms were now strong, furry paws, and her once soothing voice was now a rumbling growl. The bear scared Arcas, and he took aim at her with his spear. Zeus took pity on his former victim and intervened. He placed Callisto in the sky as the constellation Ursa Major, or "great bear," and then took Arcas and placed him in the sky near his mother as Ursa Minor, the "little bear."

Despoina was the daughter of Demeter and Poseidon, worshipped at Arcadia in the Peloponnesus. Pausanias gave us a mythical story, which was known by the people of Thelpousa and Figalea. They said, that the event happened, when Demeter came to Arcadia, looking for her lost daughter Persephone. When Poseidon pursued her, the goddess turned herself into a mare and hid herself between the herds, but unfortunately Poseidon discovered her trick. He changed himself into the form of a stallion and begot upon her a daughter and later on even a famous mythical steed sprouted of her body.
Demeter was very angry, but later on when her hate passed, she bathed and purified herself in the river Ladon. For this reason she was worshipped at Thelpousa in Arcadia as Demeter Erinys (in Greek �r�xo, "to quarrel"; in Arcadian erinyein, "to hate") and as Demeter Louisia (in Greek lo�o, "to bathe", "to purify"). After Demeter gave birth to her daughter, no one was permitted to pronounce her name if he was not initiated. The Arcadians called her Despoina (Lady), while her mother was named by them familiarly as Deo. Her father Poseidon took the surname Hippias ("of the Horses").
Despoina became worshipped in an important sanctuary at Lykosoura on the foot of the mountain Lykaion, west to the town Megalopolis. Pausanias let us a description of this sacred place at Lykosoura, which now contains only the remains of the temple built in 180 BCE. The entrance of the sacred place was built in the ancient times as a Stoa, ornamented with reliefs from white marble. There was also a small desk with an inscription of local rites. The Altars of both of the goddesses - Despoina and Demeter - were placed in front of the dorian temple of Despoina. In the middle of the temple-cella there was a big sculptural group created by the sculptor Damophon from Messene, the remains of it are today in the collection of the Archeological Museum of Athens. Despoina and Demeter sitting on their throne, Artemis and the Titan Anytos, who educated Despoina, were represented here. Below the gods were depicted some Kourites and Korybantes, allegedlly the first people of the land.
A so-called Megaron existed beside the temple of Despoina, where the religious ceremonies were practiced and where the votive-gifts were collected. At the back of the Megaron was situated Despoina�s Sacred Grove with different kinds of trees. Farther on, there were the altars of the gods, including the Altar of Poseidon Hippias.

Eleusis is the place, where the cult of the goddess Demeter existed many centuries and where the most famous religious festival, called the Eleusinian mysteries were performed in the honour of this deity. According to the "Homeric Hymn to Demeter" (7th century BCE), when the goddess Demeter was desparetely looking for her daughter (=Kore) Persephone -kidnapped by Aidoneus (Hades)- during her wandering she came to the city Eleusis. Here she was welcomed by the Queen Metaneria. To thank her, Demeter took care about prince Demophon . Each night she brought the boy near the fire to make him immortal and she fed him with the nectar and ambrosia of the Gods. When the child�s mother saw once at night what was happening, she was astonished. Demeter revealed, who she was and she asked to build a sanctuary in her honour to teach them secret rituals. She closed herself in the temple, troubled for her daughter and she did not allow any seed to grow from the fields until she saw her daughter again. So, Zeus decided, that Persephone will spend one third of a year with Aidoneus in the underworld and the other two thirds with her mother, Demeter. When Persephone is leaving to the underworld Demeter mourns for her and all nature is ready to die, to be reborn again in the spring, when she is coming back to her mother. The myth is a base for the explanation of the changing of nature and the different seasons during a year. Also there was a tradition spread out by the Athenians about the first civilization in Eleusis who were cultivating grain, the gift of Demeter to Triptolemos, the son of the Eleusinian king.
The sanctuary and its cult have roots in the Mycenaean period (1500 - 1425 BCE). The ritual was originally local and it could have had probably from the beginning an agrarian aspect. The Athenians established this cult as Panhellenic during the period of Peisistratus. It was florishing under the Roman supremacy until the proscription of the cult by Theodosius and the destruction of the sanctuary by the Goths about 400 AD.
The name "Eleusinian mysteries" is connected with two Greek words eleusis,- eos - arrival, t� myst�rion - secrecy. The people were arriving to this place to performed secret rites. The mysteries were kept in absolute secrecy, so it was strictly forbidden to talk about them under penalty of death. Nevertheless we have some informations from the different sources - many reflections in the literature, the epigraphical evidence, the archaeological findings (architectonical, sculptural, paintings on the vases, votive objects, cult vessels) related to the Eleusinian religious rites. All of these materials are used for the reconstruction of events. But well known is mainly this part of the celebration, which was performed in public.
The ancient literature (Homeric Hymn to Demeter, Pindar, Sophocles, Euripides, Aristoteles, Pausanias) contains only allusions to this theme. But the authors are writing without any doubt, that the mortals who participated in the initiations, were blessed. They knew the beginning and the end of life, they had the happinies, while the others - uninitiated, had only misery and after death murky dark. Christian writers tried to break a secrecy about the ritual. They were describing some details from the initiation act, like drinking from the kykeon ( a special mixture of barley, water and aromatic mint) and moving with sacred tools, kiste and kalathos (kiste - the sacred chest, kalathos - the basket closed with a lid), which only initiate (mystes) members knew what it concealed. Unfortunately they could not give more references about it. Some authors of modern literature are supposing, that the secret of the Eleusinian mysteries was based on the hallucinogenic ingredients in the kykeon.
The reliefs and vase paintings related to the Eleusinian mysteries are concentrated mainly around two themes. They are depicting the mythological story about blessing of agriculture for the earth and in the second case they illustrate the great proccesion from Athens to Eleusis. Triptolemos, receiving the seeds from the hands of Demeter, has to teach mankind how to cultivate the fields, while Kore keeps her hand over his head to protect him.This main story is depicted on the great Eleusinian relief ( from the half of the 5th century BCE.), exhibited in the Archaeological National Museum in Athens. The mission of Triptolemos, seated on the winged throne or chariot with the ears of corn in his hand, surrounded by Demeter and Kore with pine-torches, is an occasional representation on some black and red figured vases and the votive reliefs between the 6th and the 4th centuries BCE, when the myth about beginning of agriculture, connected with the Eleusinians, was very popular.

Gaia, known as Earth or Mother Earth (the Greek common noun for "land" is ge or ga). She was an early earth goddess and it is written that Gaia was born from Chaos, the great void of emptiness within the universe, and with her came Eros. She gave birth to Pontus (the Sea) and Uranus (the Sky). This was achieved parthenogenetically (without male intervention). Other versions say that Gaia had as siblings Tartarus (the lowest part of the earth, below Hades itself) and Eros, and without a mate, gave birth to Uranus (Sky), Ourea (Mountains) and Pontus (Sea).
Gaia took as her husband Uranus, who was also her son, and their offspring included the Titans, six sons and six daughters. She gave birth to the Cyclopes and to three monsters that became known as the "Hecatonchires". The spirits of punishment known as the Erinyes were also offspring of Gaia and Uranus. The Gigantes, finally, were conceived after Uranus had been castrated by his son Cronus, and his blood fell to earth from the open wound.
To protect her children from her husband, (the Cyclopes and the Hecatoncheires, as he was fearful of their great strength), Gaia hid them all within herself. One version says that Uranus was aghast at the sight of his offspring so he hid them away in Tartarus, which are the bowels of the earth. Gaia herself found her offspring uncomfortable and at times painful, when the discomfort became to much to bear she asked her youngest son Cronus to help her. She asked him to castrate Uranus, thus severing the union between the Earth and Sky, and also to prevent more monstrous offspring. To help Cronus achieve his goal Gaia produced an adamantine sickle to serve as the weapon. Cronus hid until Uranus came to lay with Gaia and as Uranus drew near, Cronus struck with the sickle, cutting the genitalia from Uranus. Blood fell from the severed genitals and came in contact with the earth and from that union was born the Erinyes (Furies), the Giants and the Meliae (Nymphs of the manna ash trees).
After the separation of the Earth from the Sky, Gaia gave birth to other offspring, these being fathered by Pontus. Their names were the sea-god Nereus, Thaumas, Phorcys, Ceto and Eurybia. In other versions Gaia had offspring to her brother Tartarus; they were Echidna and Typhon, the later being an enemy of Zeus. Apollo killed Typhon when he took control of the oracle at Delphi, which Gaia originally provided, and then the "Sibyl" sang the oracle in Gaia's shrine.

Hygieia, one of the daughters of Asklepios (Asclepius) and granddaughter of Apollo, played an important role in the cult of Asklepios as a giver of health. She is often identified with health and is sometimes called The Health. She was worshipped and celebrated together with her father on many places (Asklepieion) of the Greek and Roman world.
The cult was known between the 7th and 6th centuries BCE as a local cult. It spread out after the recognition through the oracle of Apollo at Delphi and after the catasthrophic plagues in 429 and 427 BCE in Athens and in 293 BCE in Rome. The oldest Asklepieion seems to be at Trikke (the present day Trikala in Thessaly), while the biggest centres of worship were established in Epidaurus, Corinth, Cos and Pergamon. Pausanias noted some interesting details about offerings to Hygieia at the Asklepieion of Titane in Sikyonia, which was founded, according to him, by Alexanor the grandson of Asklepios. The statues of Health were covered by masses of women's hair consecrating to the goddess and the swathes of Babylonian clothing. The same offerings are also known from the inscriptions discovered in the Cycladic island Paros.
Hygieia was sung and represented by many artists from the 4th century BCE until the end of the Roman period. Ariphron, the Sikyonian, who lived in the 4th century BCE, was the author of a hymn celebrating her. The statues of Hygieia originated from well-known masters like Skopas, Timotheos (both of these works at the present time in the National Archaeological Museum of Athens), and Bryaxis. The Roman sculptors, as well, liked to create her image. Good examples of the Roman works of Hygieia are located in the museums' collections in Epidaurus, Herakleion, Nicosia and Rome. The late ancient ivory-cut relief from Walker's gallery in Liverpool is representing Hygieia in her typical form as a fine young woman feeding a huge sacred snake which is wrapped around her body. We learn from Pausanias about a special kind of big -- but not venomenal -- snake living in the region of Epidaurus. Sometimes Hygieia is accompanied by Telesforos, the dwarf with a cowl on his head, who is a symbol of the recovery. According to some myths he was the brother of Hygieia and a deity in Thrace.

The Snake Goddess was one of the Minoan divinities associated closely with the snake cult. She is called also Household Goddess due to her attribute of the snake, which is connected with welfare of the Minoan house. But the snake is also symbol of the underworld deity, so the Snake Goddess is related to chthonic aspects too.
The first, who identified this Minoan Goddess and who described her domestic and chthonic role and her cult, was A. Evans. He tried to find parallels in the Egyptian religion and linked the Snake Goddess with an Egyptian Goddess of the Nile Delta, Wazet (Wadjyt). From his point of view the attribute of goddess - snake - was a form of underworld spirit, which had a domestic and a friendly significance. M.P. Nilsson hold a snake as personification of the Snake Goddess and he believed, that her chthonic form is one of the aspects of the Great Mother.
But at the present time there are discussions about the functions of the Snake Goddess. In Crete does not exist a real archaeological evidence for her household role and there is almost no support for the chthonic aspects too. A small offering vessel of the Pre-Palace period in the shape of a female figure with a snake coiled around her body from Koumasa, came to light between some grave goods. But the other ritual figurines of the Snake Goddess were found in the Temple Repositories of the Knossos palace and public sanctuaries in Gurnia, Khania and Gortyn, where she was worshipped. Unknown provenience is the Snake Goddess made from ivory and gold (in the Boston museum) and a small bronze goddess with coil of snakes (in the Berlin museum).
Two famous faience Snake Goddesses from Knossos belong to the New-Palace period (about 1600 BCE). Besides the ritual function, they are among the best examples of the Minoan art with its dominant features - naturalism and grace. They are presented as the ladies of the palace court, dressed in the typical Minoan clothes with a long skirt (flounced, or with an apron) and a tight open bodice. The snakes crawl around the body of one the goddesses and appear in each hand of the other. These statuettes are interpreted sometimes as the goddess and her votary, the mother goddess and her daughter, or the human attendants of goddess, as well as the women personified the goddess.
Totally different ritual objects of the Snake Goddesses came from sanctuaries of the Post-Palace period (1400-1100 BCE). They are made from cheaper material -terracotta - in the position with raised hands, extremely stylized in accordance with the manners of this period. Their symbol - a snake - is often mixed with the other sacred signs: horns of consecration or birds.
Figures of the Snake Goddess and some other cult objects - so called snake tubes and vessels with wholes, decorated by a model of snake - illustrate the worshipping of a Snake Goddess and her cult in Crete during some periods. It seems that this cult came to existence from very early Minoan age, derived from the Egyptian belief system, but there was the strong Near-Eastern influence too. In the Egyptian mythology the snake was a personification of the goddess Kebechet, symbolized the purification by water in the funeral cult, so the snake became a protector of the pharaohs in their death. In the Sumerian and the Old-Babylonian literary tradition the snake was a wise creature and an expert for miraculous herbs of the eternal youth and immortality. A similar idea is contained in the Cretan myth about Glaukos, where the snake knows the herb of rebirth and resurrection.

Niobe is one of the more tragic figures in Greek myth. She was the daughter of Tantalus and either Euryanassa, Eurythemista, Clytia, or Dione (no one seems to know for sure) and had two brothers, Broteas and Pelops. Niobe was the queen of Thebes (the principle city in Boetia), married to Amphion, King of Thebes.
Niobe and Amphion had fourteen children (the Niobids), and in a moment of arrogance, Niobe bragged about her seven sons and seven daughters at a ceremony in honor of Leto, the daughter of the titans Coeus and Phoebe. She mocked Leto, who only had two children, Apollo, god of prophecy and music, and Artemis, virgin goddess of the wild. Leto did not take the insult lightly, and in retaliation, sent Apollo and Artemis to earth to slaughter all of Niobe's children. Apollo killed the seven sons while they practiced their athletics. The last son begged to be spared, but the arrow had already left Apollo's bow, and the boy was struck dead. Artemis killed the seven daughters with her lethal arrows. (Some versions have a few of the children being spared.)
At the sight of his dead sons, Amphion either committed suicide or was also killed by Apollo for wanting to avenge his children's deaths. In any event, Niobe's entire family was dead in a matter of minutes. In shock, she cradled the youngest daughter in her arms, then fled to Mt. Siplyon in Asia Minor. There she turned to stone and from the rock formed a stream (the Achelous) from her ceaseless tears. She became the symbol of eternal mourning. Niobe's children were left unburied for nine days because Zeus had turned all of the people of Thebes into stone. Only on the tenth day did the gods have pity and entomb her children.
Niobe is weeping even to this day. Carved on a rock cliff on Mt Sipylus is the fading image of a female that the Greeks claim is Niobe (it was probably Cybele, the great mother-goddess of Asia Minor originally). Composed of porous limestone, the stone appears to weep as the water after a rain seeps through it.
This myth vividly illustrates the vicious nature of the gods. Often, the gods would strike deadly revenge on mortals merely for acting on human weaknesses. Leto had Niobe's entire family killed because of an arrogant comment. This theme of deadly revenge is common in myths of Artemis and Apollo. For example, Artemis turns Actaeon into a stag which his hunting dogs devour because he accidentally saw her naked after a bath. Apollo is as equally unforgiving. He took lethal action against the mortal Marsyas after Marsyas challenged Apollo to a contest of music and lost. Apollo skinned him alive. Clearly, the myth of Niobe demonstrates the wrath of both Apollo and Artemis and is a warning to mortals not to compare themselves to the gods.

Olympia is the most ancient and probably the most famous sanctuary in Greece, and home of the Olympic Games. It is situated in the valley of the Alpheios in the western region of the Peloponnese (the legendary king Pelops was the first ruler of the area and it was he who gave the whole peninsula its name "Peloponnesos", which means "Island of Pelops"). The sanctuary lies on the south west foot of a wooded hill known as Kronion (in honor of Cronus). The river which flows through the site is the Alpheios, which is known in the mythology of Heracles, also the river-god Alpheus, who was the son of Oceanus and Tethys.
The mythology attached to Olympia is older than the games themselves, but the myth of how the Olympic Games were contrived comes from the contest to win the hand of the beautiful maiden HippodamiaHippodamia, she was the daughter of king Oinomaos. The king dit not want his daughter to marry (legend has it that he loved her himself, and others that he would be killed by the son of his daughter). For which ever reason, king Oinomaos set a contest for Hippodamia's suitors, of which there were many. The king was an excellent equestrian, excelling in chariot racing, knowing he would most certainly win each race, he set the contest as the winner would get Hippodamia, but the loser would die. Oinomaos was challenged for many years, in that time he defeated and killed 13 suitors. His daughter Hippodamia was sure she would be a spinster for the rest of her life, but the next suitor was the hero Pelops. A chariot race seemed an easy challenge to a man who had overcome greater dangers: when Pelops was only a child his father Tantalus cooked him in a stew, then served him to the Olympian gods, for he was trying to trick the immortals into eating human flesh unknowingly. However, Demeter did take a bite from Pelops shoulder, but she recognized her mistake immediately. The gods saved Pelops and gave him an ivory shoulder, as a replacement for the part Demeter had inadvertently eaten.
Pelops knew of the 13 suitors Oinomaos had already killed. Pelops, being a wise if not honorable hero, bribed the kings charioteer Myrtilus. He persuaded Myrtilus to loosen the linch-pins which held the wheels of his masters chariot to the axle. On the day of the race Myrtilus carried out Pelops wishes. King Oinomaos confident he would win, raced off at great speed, but at the first turn the linch-pins sprang free, letting both wheels fall from the axle. King Oinomaos was thrown from his chariot and killed. Being the victor Pelops married Hippodameia, but to keep his manner of victory secret, Pelops killed the disloyal Myrtilus. Pelops disposed of his body by throwing it into the Aegean, and there after that particular part became known as the Myrtoan Sea.
There are other legends of how the games originated, some believe it was Heracles who founded them, after completing his sixth labor, of which he accomplished in the Peloponnese (the other six were in different regions of the known world). This labor was to cleanse the "Augean Stables" a task that involved clearing all the foul dirt which had built up over the years. The owner, king Augeas, had many herds of cattle and had neglected to clear the manure and filth. Heracles had one day to remove and cleanse them. He did this by diverting two rivers one being the Alpheios (which flows through Olympia) and the Kladeos (in some versions it was the Peneus). When the torrent of water flowed through the stables it carried away all the muck and filth. To celebrate this accomplished task Heracles founded the games. Some legends believe that the sanctuary of Olympia had been built where the palace and stables originally stood. The Labors of Heracles were commemorated on the "Temple of Zeus", and with its gold and ivory statue created by Pheidias, became one of the Seven Wonders of the Ancient World.

Polyphemus, the son of Poseidon and Thoosa. He was a Cyclops (plural Cyclopes) in Greek (Kuklops) meaning "round eye", a mythical semi-human monster of huge proportions, with a single eye at the centre of his forehead, usually described as a one-eyed giant. The island where they are thought to have dwelt is a remote part of Sicily, where they lived in caves and eating raw flesh of any kind (including human), and also keeping goats and sheep. They led a fairly solitary existence.
Polyphemus is best remembered for the role he took in Homer's epic poem the Odyssey when he captures the Greek hero Odysseus. The story unfolds as Odysseus and twelve of his crew, on their way home from the Trojan War, land on the island of the Cyclopes in search of provisions. Odysseus and his men came across the cave of Polyphemus, and went inside hoping to steal food while Polyphemus was away tending his flock. Being inquisitive, Odysseus wanted to see what a Cyclops looked like, so they hid in the cave until Polyphemus returned.
That evening, Polyphemus herded his flock of sheep and goats into his cave and, for safekeeping, rolled a huge boulder across the entrance, not knowing the Greeks were inside. On seeing the one-eyed giant. Odysseus and his men gasped in disbelief, giving away their hiding place. Polyphemus rushed forward and killed two of the men, then devouring them both for his dinner, he then fell fast asleep. Odysseus relished the thought of killing Polyphemus, but knowing full well he and his men could never remove the boulder from the cave entrance, conceived a plan on how to escape. On waking the next morning Polyphemus caught two more of Odysseus' men, and ate them both for breakfast. He then rolled back the boulder, allowing just enough room for his flock to get out, then rolling the huge rock back into place, leaving the Greeks inside ready for his next meal.
Odysseus set his men to work on sharpening a stout pole, which they did, and then hiding it ready for that evening. As dusk grew close Polyphemus returned, again rolling back the boulder and letting in his flock. He then caught two more Greeks, killed them and ate them raw. After consuming both men he spoke to Odysseus asking, "what is your name", Odysseus' reply was "Outis" (in Greek this means "nobody"). As part of the plan, Odysseus offered Polyphemus a full goatskin of wine and when he had finish the last drop, and feeling a little drunk, Polyphemus fell fast asleep. This was the time to take action, Odysseus and four of his men brought out the pole, which they had sharpened, and with one great thrust plunged the point into Polyphemus' eye, pushing it deep, to ensure it made him totally blind. The agonizing pain made Polyphemus scream out, so loud in fact that it brought the neighboring Cyclopes to see what was wrong. "Who is hurting you" asked the other Cyclopes, Polyphemus screamed "nobody is hurting me", (which is why Odysseus said was his name was "Outis"). Tthinking his screams were a punishment from the gods, the other Cyclopes went away.
At daybreak Polyphemus rolled the great boulder from the mouth of the cave to let out his flock, but being totally blind, and knowing the Greeks would try to escape, he felt each animal as he let it pass. Odysseus and his men held on to the belly of a ram, and, one at a time escaped from the cave. They quickly ran to their ship, taking with then part of the flock. Once aboard, Odysseus taunted Polyphemus by telling him his true identity, and Polyphemus, realizing he had been tricked hurled rocks at the ship, trying to smash its hull to pieces. When Odysseus had made his escape, Polyphemus prayed to his father asking him to send a curse, and throughout the rest of Odysseus' journey home Poseidon was his enemy.

Selene, the moon goddess, is known for her countless love affairs. The most famous of her loves is the shepard Endymion. Other affairs of Selene's include involvement with Zeus with whom she had three daughters, and Pan who gave her a herd of white oxen. Some sources report that the Nemean lion, which fell to the earth from the moon was the result of an affair of Zeus and Selene. She was involved in many love affairs, however, not as many as her sister, Eos, the dawn.
She resembles a young woman with an extremely white face who travels on a silver chariot drawn by two horses. She is often shown riding a horse or a bull. Selene is said to wear robes, carry a torch, and wear a half moon on her head. She was not one of the twelve great gods on Olympus, however she is the moon goddess. After her brother Helios completes his journey across the sky, she begins hers. Before Selene's journey across the night sky she bathes in the sea.
Selene's parents are the Titan Hyperion, the sun god, and Theia, the sister of Helios. Some sources report that she is the daughter of the Titan Pallas, Helios, or Zeus. Helius, who is the sun god as well as his father Helios, is the brother of Selene. Eos, the dawn, who is known for her numerous love affairs is the sister of Selene.
The seduction of Endymion is the love affair that brings Selene the most fame. She fell in love with the shepard, Endymion, and seduced him while he lie sleeping in a cave. Some sources say Endymion was a king or a hunter, rather than a shepherd. Her seduction of Endymion resulted in the birth of fifty daughters, one of which was Naxos. Since Selene was so deeply in love with Endymion she asked Zeus to allow him to decide his own fate. Zeus granted Selene's request, and Endymion chose never to grow old and to sleep eternally. However, Endymion's eternal sleep did not prevent him from Selene giving birth to his daughters. Endymion was visited by Selene every night and kissed by her rays of light.
Selene is a favorite of many poets, especially love poets. A moonlit night brings the feeling of romance. It is said that Selene's moon rays fall upon sleeping mortals, and her kisses fell upon her love, Endymion.

The Myth Of Tartessos
The Greeks were fascinated by the notion of a mythical and fabulously wealthy kingdom in the far west beyond the Pillars of Hercules. It was a rich emporium of valuable and precious metals and the luxurious lives led by its inhabitants linked it in their minds to the legends of Atlantis and Hesperides, the Isles of the Blessed, which were located in the same direction and were maybe even in the same place. They called it Tartessos.
Strabo, 58 BC-25 CE, who described it in his Geography was drawing very largely on Herodotos, 484 BCE - 420 BCE, who described in detail the immense wealth and generosity of the Tartessans and particularly of their King Arganthonios, "The Silver One". This included the story of a Greek sailor called Koliaos whose ship was blown off course and landed in Tartessos. After being royally entertained for some months, his ship was loaded up with silver and he was sent home. The story is also told of the Tartessans, in the 6th century BCE, giving the Phocaean Greeks 1 1/2 tons of silver to pay for a defensive wall around their city to keep out the Persians. And yet apart from a few fragments of trade goods in Andalusia in Southern Spain there is neither sign of a Tartessan civilization, nor any indication where the capital city might have been.
The Phoenicians, who were based on some offshore islands near Cadiz, used Tartessan silver to pay tribute to the Assyrians who had captured their hometown of Tyre in the 7th century BCE. One result of this, it is claimed, was the collapse of the bullion market in Babylon. And yet apart from the mines of Rio Tinto which have been producing copper and silver and gold for 5000 years - the oldest mines in the world still to be in production - there is no evidence of this wealth nor what it bought or built.
The Ancient Hebrews had their own myths of the fabulous and even sinful wealth of Tartessos or Tarshish as they called it. In Psalm 72 we can read of the kings of Tarshish bringing presents, in Jonah we can see how Jonah's plans to go to Tarshish so infuriated the Lord that he had Jonah swallowed by a whale as a punishment. In Chronicles, we read of King Jehosaphat building ships to go to Tarshish and the fury of the Lord causing them to be wrecked. In Kings we read of ships of Tartshish bringing the gold to decorate the Palace and the Temple of King Solomon, and in Kings and in Chronicles we can read of these same Ships of Tarshish bringing Peacocks and Apes and Ivory, which can only have been from India!
So not only was Tarshish/Tartessos a legendary place but also their ships were legendary and capable of crossing the Indian Ocean. Tarshish is in fact the only European place mentioned in the Old Testament, yet apart from the 5000-year-old mining town, suggestively named Tharsis, in Andalusia in Southern Spain, nobody knows where Tarshish/Tartessos was located.
Yet it is here in Andalusia that the Pillars of Hercules are located and here that Hercules/Heracles stole the Cattle of Geryon as one of his Ten Labours. And this is the home of the Spanish cult of the Bull as much as Knossos, buried under modern day Heraklion, was the home of the Minoan cult of the Bull. And it is almost certain that the Minoans traded in Tartessan Bronze for over 2000 years, supplying the Sumerians and the Ancient Egyptians and indeed the whole of the Mediterranean basin and beyond.
Today only the ancient mines of Rio Tinto and Tharsis stand as mute witnesses to the past glories of Tartessos. In historical times the Romans made them the main source for financing the construction and expansion of the Empire and that in turn made Merida the nearest town to the mines, the tenth largest city of the Roman Empire, and Julius Caesar tapped their wealth to make good his claim to become Emperor. But before the Romans came to Andalusia, what we know of Tartessos is largely speculation, myth, legend and fable.

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