ヘーラー

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ヘーラー像（2世紀頃） ルーヴル美術館所蔵。

ヘーラー（Ἥρα, Hērā、イオニア方言: Ἥρη, Hērē、ˈhɛrə, ˈhɪərə; ギリシア語：Ἥρα:Hḗrā、 Ἥρη:Hḗrā、Ἥρη:Hḗrē）は、ギリシア神話に登場する最高位の女神である[1]。長母音を省略してヘラ、ヘレとも表記される[2]。その名は古典ギリシア語で「貴婦人、女主人」を意味し[1]、結婚、女性、家庭と母性、貞節を司り、出産時の女性の守護神である[1][3]。神話では、オリンポス山とオリンポス１２神の女王であり、ゼウスの妹であり妻であり、ティターンであるクロノスとレーアーの娘である。神話における彼女の特徴の一つは、彼女を怒らせた者、特にゼウスの多くの不倫相手や隠し子に対して、嫉妬深く復讐心に燃えた性格であることだ。

ヘーラーの添え名はガメイラ（結婚の）、ズュギア（縁結びの）で、アルカディアのステュムパーロスでは女性の一生涯を表すパイス（乙女）、テレイアー（成人の女性、妻）、ケーラー（寡婦）の三つの名で呼ばれた[4][1]。ホメーロスによる長編叙事詩『イーリアス』では「白い腕の女神ヘーレー」、「牝牛の眼をした女神ヘーレー」、「黄金の御座のヘーレー」など特有の形容語を持っている[5]。

彼女の図像は通常、直立または戴冠し、ポロスまたはディアデムを冠し、時にはベールを被った既婚女性として、威厳のある母性的な姿をしている[6]。ヘーラーは合法的な結婚の守護女神である。結婚式を司り、結婚を祝福し、合法化し、出産時の危害から女性を守る。彼女の神聖な動物は、牛、カッコウ、クジャクなどである。ヘーラーは不老不死の象徴としてザクロを手にした姿で描かれることもある。ローマ神話ではユーノーと呼ばれている[7]。

語源

ヘーラーの名前にはいくつかの可能性と、互いに異なる語源がある。一つは、ギリシャ語のὥρα hōra（季節）と結びつけ、結婚に適した時期、プラトンのἐρατή eratēによれば「愛する者」[8]、ゼウスは愛のために彼女と結婚したと言われているからだと解釈するものである[9]。プルタルコスによれば、ヘーラーは寓意的な名前であり、aēr（ἀήρ、「空気」の意）のアナグラムであった[10]。ウォルター・バーカートの『ギリシアの宗教』のヘラの項はそう始まっている[11]。B線の解読者ジョン・チャドウィックは「彼女の名前はhērōs, ĥρως, "英雄 "と関係があるかもしれないが、これも語源的に不明瞭であるため、何の役にも立たない」と述べている[12]。A. J.ファン・ウィンデケンスは[13]、「若い牛、雌牛」を意味し、これはヘラの一般的な諡号βοῶπις（boopis、「牛の目」）と一致する、としている。R. R. S. P. ビーケスは、ギリシャ以前の起源を示唆している[14]。彼女の名前はリニアB音節文字で書かれたミケーネ時代のギリシャ語で、ピロスとテーベで発見されたタブレットに登場するエ・ラ（e-ra）として証明されており[15]、またキプロス方言では、エ・ラ・イ（e-ra-i）として証明されている[16]。

アンドレアス・ウィリ（Andreas Willi）は、さらにいくつかの可能性に言及している。M. ピーターズは、「捕らえる、奪う」という動詞の語根から出発し、「（暴力的な）奪取」＞「レイプ」＞「戦利品」という意味を持つ関連語根名詞を想定している......。この根名詞は、「レイプに属する／レイプに関係する」という外延的な派生語の基礎となり、その女性名詞は「レイプされた彼女」を意味したであろう。 形式的にはこの説に異存はない（特に、意味論の相違はあっても、仮定された名詞がホメロスに反映されていたとしたら、「満足する」＜「貢ぎ物をする」である。 しかし、（原）ギリシア人の目から見て、レイプされた（戦利品の）女性がヘーラーのように守られた正妻の一人になり得たかどうかは、最も不確かなように思われる。しかも、この語源は、ヘーラー自身がある時点で「レイプされた少女」として想像されていたことを前提にしている...。

PIEは...もともと(a)「くっつく/結合する女性」または(b)「自分自身をくっつける女性」...社会的にも肉体的にも感情的にも[17]。

信仰

ヘーラーは、紀元前800年頃、サモス島でギリシャ人が初めて屋根のある神殿を奉納した神であると考えられている。後に、これはギリシャの神殿の中でも最大級の規模を誇るサモスのヘライオン（祭壇は神殿の前で天空に置かれていた）に取って代わられた。この場所には多くの神殿が建てられていたため、証拠がやや錯綜しており、考古学的な年代も不確かである。

ローエクスの彫刻家と建築家が作った神殿は、前570年から前560年の間に破壊された。この神殿は、前540年から前530年のポリクラテアヌスの神殿に取って代わられた。その中の1つの神殿では、155本の柱が林立しているのを見ることができる。また、この神殿には瓦の跡がなく、神殿が完成しなかったか、あるいは神殿が空に開かれていたことを示唆している。

それ以前の聖域は、ヘーラーへの奉納が定かではないが、ミケーネ時代の「家の聖域」と呼ばれるタイプであった[18]。サモス島の発掘調査によって、紀元前8世紀から7世紀にかけての奉納品が発見され、サモス島のヘーラーが単にエーゲ海のギリシャの女神であっただけではないことが示された。この博物館には、アルメニア、バビロン、イラン、アッシリア、エジプトの神像や奉納品があり、このヘーラー聖地の評判と多くの巡礼者が訪れたことを物語っている。オリンピアの最古の神殿と5、6世紀のパエストゥムの二つの巨大な神殿を所有していたこの強大な女神に比べると、ホメロスと神話のターマガントは「ほとんど...滑稽な姿」だとブルケルトは言う[19]。

ヘーラーに対する最大かつ最古の独立した神殿はサモスのヘライオンであるが、ギリシャ本土ではヘーラーは「アルゴスのヘラ」（Hera Argeia）として、旧ミケーネ人の都市国家アルゴスとミケーネの間にある聖域で特に崇拝され[20][21]、ヘライアという彼女を記念した祝祭が祝われるようになった。「私が最も愛する3つの都市は、アルゴス、スパルタ、そして広い通りのミケーネである。」と、『イーリアス』第4巻で牛の目をした天の女王は宣言している。また、オリンピア、コリント、ティリンス、ペラコラ、そして聖地デロス島にもヘーラー神殿があった。マグナ・グラエキアのパエストゥムには、前550年頃と前450年頃に、ヘーラーを祭る2つのドーリア式神殿が建設された。そのうちのひとつ、長い間ポセイドーン神殿と呼ばれていたが、1950年代にヘーラー神殿であることが確認された[22]。

エウベアでは、ヘラの聖地である大ダイダロスの祭りが60年周期で祝われていた。

古代の初期におけるヘーラーの重要性は、ヘーラーに敬意を表して行われた大規模な建築プロジェクトによって証明されている。ヘーラー信仰の中心地であるサモスのヘライオンとアルゴスのヘライオンにあるヘーラー神殿は、紀元前8世紀に建てられたギリシャ最古の記念碑的な神殿である[23]。

重要性

ウォルター・バーカートによれば、ヘーラーとデーメーテールはともにギリシア以前の大女神の特徴を多く持っているという[24]。

また、イギリスの学者チャールズ・フランシス・ケアリーは、ヘーラーは古代においてある種の「大地の女神」信仰を持っており、（ヘロドートスが言及した）ペラスゴイアの女神としての起源と考えられることと結びつけられている[25][26][27]と指摘している[28][27]。

デリアン・アポローンへのホメロス讃歌IIによると、ヘーラーは、父親がゼウスであることから、アルテミスとアポローンの出産の際にレートーが産気づくのを防ぐためにアイレティアを引き留めたという。デロス島での出産に立ち会った他の女神たちは、アイリスに彼女を連れてこさせるように指示した。ヘーラークレース誕生の神話では、ヘーラー自身が扉の前に座り、自分の弟子であるエウリュステウスが先に生まれるまでヘーラークレースの誕生を遅らせている[29]。




The Homeric Hymn to Pythian Apollo makes the monster Typhaon the offspring of archaic Hera in her Minoan form, produced out of herself, like a monstrous version of Hephaestus, and whelped in a cave in Cilicia.[30] She gave the creature to Python to raise.

ファイル:Hera Barberini Chiaramonti Inv1210.jpg
Roman copy of a Greek 5th century Hera of the "Barberini Hera" type, from the Museo Chiaramonti

In the Temple of Hera, Olympia, Hera's seated cult figure was older than the warrior figure of Zeus that accompanied it. Homer expressed her relationship with Zeus delicately in the Iliad, in which she declares to Zeus, "I am Cronus' eldest daughter, and am honourable not on this ground only, but also because I am your wife, and you are king of the gods."[31]

Matriarchy

There has been considerable scholarship, reaching back to Johann Jakob Bachofen in the mid-nineteenth century,[32] about the possibility that Hera, whose early importance in Greek religion is firmly established, was originally the goddess of a matriarchal people, presumably inhabiting Greece before the Hellenes. In this view, her activity as goddess of marriage established the patriarchal bond of her own subordination: her resistance to the conquests of Zeus is rendered as Hera's "jealousy", the main theme of literary anecdotes that undercut her ancient cult.[33]

However, it remains a controversial claim that an ancient matriarchy or a cultural focus on a monotheistic Great Goddess existed among the ancient Greeks or elsewhere. The claim is generally rejected by modern scholars as insufficiently evidenced.[34]

Youth

Hera was most known as the matron goddess, Hera Teleia; but she presided over weddings as well. In myth and cult, fragmentary references and archaic practices remain of the sacred marriage of Hera and Zeus.[35] At Plataea, there was a sculpture of Hera seated as a bride by Callimachus, as well as the matronly standing Hera.[36]

Hera was also worshipped as a virgin: there was a tradition in Stymphalia in Arcadia that there had been a triple shrine to Hera the Girl (Παις [Pais]), the Adult Woman (Τελεια [Teleia]), and the Separated (Χήρη [Chḗrē] 'Widowed' or 'Divorced').[37] In the region around Argos, the temple of Hera in Hermione near Argos was to Hera the Virgin.[38] At the spring of Kanathos, close to Nauplia, Hera renewed her virginity annually, in rites that were not to be spoken of (arrheton).[39] Robert Graves interprets this as a representation of the new moon (Hebe), full moon (Hera), and old moon (Hecate), respectively personifying the Virgin (Spring), the Mother (Summer), and the destroying Crone (Autumn).[40][41]

Emblems

ファイル:James Barry 001.jpg
Jupiter and Juno on Mount Ida by James Barry, 1773 (City Art Galleries, Sheffield)

In Hellenistic imagery, Hera's chariot was pulled by peacocks, birds not known to Greeks before the conquests of Alexander. Alexander's tutor, Aristotle, refers to it as "the Persian bird." The peacock motif was revived in the Renaissance iconography that unified Hera and Juno, which European painters focused on.[42] A bird that had been associated with Hera on an archaic level, where most of the Aegean goddesses were associated with "their" bird, was the cuckoo, which appears in mythic fragments concerning the first wooing of a virginal Hera by Zeus.

Her archaic association was primarily with cattle, as a Cow Goddess, who was especially venerated in "cattle-rich" Euboea. On Cyprus, very early archaeological sites contain bull skulls that have been adapted for use as masks (see Bull (mythology)). Her familiar Homeric epithet Boôpis, is always translated "cow-eyed". In this respect, Hera bears some resemblance to the Ancient Egyptian deity Hathor, a maternal goddess associated with cattle.

Scholar of Greek mythology Walter Burkert writes in Greek Religion, "Nevertheless, there are memories of an earlier aniconic representation, as a pillar in Argos and as a plank in Samos."[43]

Epithets

Hera bore several epithets in the mythological tradition, including:

  • Ἀλέξανδρος (Alexandros) 'Protector of Men' (Alexandros) (among the Sicyonians)
  • Αἰγοφάγος (Aigophágos) 'Goat-Eater' (among the Lacedaemonians[44])
  • Ἀκραῖα (Akráia) '(She) of the Heights'[45]
  • Ἀμμωνία (Ammonia)
  • Ἄνθεια (Antheia), meaning flowery[46]
  • Ἀργεία (Argéia) '(She) of Argos'
  • Βασίλεια (Basíleia) 'Queen'
  • Βουναία (Bounáia) '(She) of the Mound' (in Corinth[47][48])
  • Βοῶπις (Boṓpis) 'Cow-Eyed'[49] or 'Cow-Faced'
  • Λευκώλενος (Leukṓlenos) 'White-Armed'[49]
  • Παῖς (Pais) 'Child' (in her role as virgin)
  • Παρθένος (Parthénos) 'Virgin'
  • Τελεία (Teléia) (as goddess of marriage)
  • Χήρη (Chḗrē) 'Widowed'
  • Τελχινία (Telchinia), Diodorus Siculus write that she was worshiped by the Ialysians and the Cameirans (both were on the island of Rhodes). She was named like that because according to a legend, Telchines (Τελχῖνες) were the first inhabitants of the island and also the first who created statues of gods.[50]
  • Ζυγία (Zygia), as the presider over marriage. Her husband Zeus had also the epithet Zygius (Ζυγίος). These epithets describing them as presiding over marriage.[51]

Mythology

Birth

ファイル:Hera Staatliche Antikensammlungen 2685 full.jpg
Hera (according to inscription); tondo of an Attic white-ground kylix from Vulci, ca. 470 BCE

Hera is the daughter of the youngest Titan Cronus and his wife, and sister, Rhea. Cronus was fated to be overthrown by one of his children; to prevent this, he swallowed all of his newborn children whole until Rhea tricked him into swallowing a stone instead of her youngest child, Zeus. Zeus grew up in secret and when he grew up he tricked his father into regurgitating his siblings, including Hera. Zeus then led the revolt against the Titans, banished them, and divided the dominion over the world with his brothers Poseidon and Hades.[52]

However, other traditions indicate that, like Zeus and Poseidon, Hera may not have been swallowed by Cronus. Pausanias states that she was nursed as an infant by the three daughters of the river Asterion: Euboia, Prosymna, and Akraia.[53] Furthermore, in the Iliad, Hera states she was given by her mother to Tethys to be raised: "I go now to the ends of the generous earth on a visit to the Ocean, whence the gods have risen, and Tethys our mother who brought me up kindly in their own house, and cared for me and took me from Rheia, at that time when Zeus of the wide brows drove Kronos underneath the earth and the barren water." [54]

Marriage with Zeus

Hera is the goddess of marriage and childbirth rather than motherhood, and much of her mythology revolves around her marriage with her brother Zeus. She is charmed by him and she seduces him; he cheats on her and has many children with other goddesses and mortal women; she is intensely jealous and vindictive towards his children and their mothers; he is threatening and violent to her.[55]

In the Iliad, Zeus implies their marriage was some sort of elopement, as they lay secretly from their parents.[56] Pausanias records a tale of how they came to be married in which Zeus transformed into a cuckoo to woo Hera. She caught the bird and kept it as her pet; this is why the cuckoo is seated on her sceptre.[57] According to a scholion on Theocritus' Idylls when Hera was heading toward Mount Thornax alone, Zeus created a terrible storm and transformed himself into a cuckoo who flew down and sat on her lap. Hera covered him with her cloak. Zeus then transformed back and took hold of her; because she was refusing to sleep with him due to their mother, he promised to marry her.[58]

In one account Hera refused to marry Zeus and hid in a cave to avoid him; an earthborn man named Achilles convinced her to give him a chance, and thus the two had their first sexual intercourse.[59] A variation goes that Hera had been reared by a nymph named Macris on the island of Euboea, but Zeus stole her away, where Mt. Cithaeron, in the words of Plutarch, "afforded them a shady recess". When Macris came to look for her ward, the mountain-god Cithaeron drove her away, saying that Zeus was taking his pleasure there with Leto.[60]

According to Callimachus, their wedding feast lasted three thousand years.[61] The Apples of the Hesperides that Heracles was tasked by Eurystheus to take were a wedding gift by Gaia to the couple.[62]

After a quarrel with Zeus, Hera left him and retreated to Euboea, and no word from Zeus managed to sway her mind. Cithaeron, the local king, then advised Zeus to take a wooden statue of a woman, wrap it up, and pretend to marry it. Zeus did as told, claiming "she" was Plataea, Asopus's daughter. Hera, once she heard the news, disrupted the wedding ceremony and tore away the dress from the figure only to discover it was but a lifeless statue, and not a rival in love. The queen and her king were reconciled, and to commemorate this the people there celebrated a festival called Daedala.[63] During the festival, a re-enactment of the myth was celebrated, where a wooden statue of Hera was chosen, bathed in the river Asopus and then raised on a chariot to lead the procession like a bride, and then ritually burned.テンプレート:Sfn

According to Diodorus Siculus, Alcmene, the mother of Heracles, was the very last mortal woman Zeus ever slept with; following the birth of Heracles, he ceased to beget humans altogether.[64]

Heracles

ファイル:Herakles strangling snakes Louvre G192.jpg
Heracles strangling the snakes sent by Hera, Attic red-figured stamnos, ca. 480–470 BCE. From Vulci, Etruria.

Hera is the stepmother and enemy of Heracles. The name Heracles means "Glory of Hera". In Homer's Iliad, when Alcmene was about to give birth to Heracles, Zeus announced to all the gods that on that day a child by Zeus himself, would be born and rule all those around him. Hera, after requesting Zeus to swear an oath to that effect, descended from Olympus to Argos and made the wife of Sthenelus (son of Perseus) give birth to Eurystheus after only seven months, while at the same time preventing Alcmene from delivering Heracles. This resulted in the fulfillment of Zeus's oath in that it was Eurystheus rather than Heracles.[29] In Pausanias' recounting, Hera sent witches (as they were called by the Thebans) to hinder Alcmene's delivery of Heracles. The witches were successful in preventing the birth until Historis, daughter of Tiresias, thought of a trick to deceive the witches. Like Galanthis, Historis announced that Alcmene had delivered her child; having been deceived, the witches went away, allowing Alcmene to give birth.[65]

Hera's wrath against Zeus' son continues and while Heracles is still an infant, Hera sends two serpents to kill him as he lies in his cot. Heracles throttles the snakes with his bare hands and is found by his nurse playing with their limp bodies as if they were a child's toy.[66]

ファイル:Jacopo Tintoretto - The Origin of the Milky Way - Google Art Project.jpg
The Origin of the Milky Way by Jacopo Tintoretto, 1575

One account of the origin of the Milky Way is that Zeus had tricked Hera into nursing the infant Heracles: discovering who he was, she pulled him from her breast, and a spurt of her milk formed the smear across the sky that can be seen to this day.[67] Unlike any Greeks, the Etruscans instead pictured a full-grown bearded Heracles at Hera's breast: this may refer to his adoption by her when he became an Immortal. He had previously wounded her severely in the breast.

When Heracles reached adulthood, Hera drove him mad, which led him to murder his family and this later led to him undertaking his famous labours. Hera assigned Heracles to labour for King Eurystheus at Mycenae. She attempted to make almost all of Heracles' twelve labours more difficult. When he fought the Lernaean Hydra, she sent a crab to bite at his feet in the hopes of distracting him. Later Hera stirred up the Amazons against him when he was on one of his quests. When Heracles took the cattle of Geryon, he shot Hera in the right breast with a triple-barbed arrow: the wound was incurable and left her in constant pain, as Dione tells Aphrodite in the Iliad, Book V. Afterwards, Hera sent a gadfly to bite the cattle, irritate them and scatter them. Hera then sent a flood which raised the water level of a river so much that Heracles could not ford the river with the cattle. He piled stones into the river to make the water shallower. When he finally reached the court of Eurystheus, the cattle were sacrificed to Hera.

Eurystheus also wanted to sacrifice the Cretan Bull to Hera. She refused the sacrifice because it reflected glory on Heracles. The bull was released and wandered to Marathon, becoming known as the Marathonian Bull.

Some myths state that in the end, Heracles befriended Hera by saving her from Porphyrion, a giant who tried to rape her during the Gigantomachy, and that she even gave her daughter Hebe as his bride. Whatever myth-making served to account for an archaic representation of Heracles as "Hera's man" it was thought suitable for the builders of the Heraion at Paestum to depict the exploits of Heracles in bas-reliefs.[68]

Leto and the Twins: Apollo and Artemis

When Hera discovered that Leto was pregnant and that Zeus was the father, she convinced the nature spirits to prevent Leto from giving birth on terra-firma, the mainland, any island at sea, or any place under the sun.[69] Poseidon gave pity to Leto and guided her to the floating island of Delos, which was neither mainland nor a real island where Leto was able to give birth to her children.[70] Afterwards, Zeus secured Delos to the bottom of the ocean.テンプレート:Sfn The island later became sacred to Apollo. Alternatively, Hera kidnapped Eileithyia, the goddess of childbirth, to prevent Leto from going into labor. The other gods bribed Hera with a beautiful necklace nobody could resist and she finally gave in.[71]

Either way, Artemis was born first and then assisted with the birth of Apollo.[72] Some versions say Artemis helped her mother give birth to Apollo for nine days.[71] Another variation states that Artemis was born one day before Apollo, on the island of Ortygia and that she helped Leto cross the sea to Delos the next day to give birth to Apollo.

Later, Tityos attempted to rape Leto at the behest of Hera. He was slain by Artemis and Apollo.

This account of the birth of Apollo and Artemis is contradicted by Hesiod in Theogony, as the twins are born prior to Zeus’ marriage to Hera.[73]

Io and Argus

ファイル:Figino.jpg
Io with Zeus by Giovanni Ambrogio Figino, 1599

The myth of Io has many forms and embellishments. Generally, Io was a priestess of Hera at the Heraion of Argos. Zeus lusted after her and either Hera turned Io into a heifer to hide her from Zeus, or Zeus did so to hide her from Hera but was discovered. Hera had Io tethered to an olive-tree and set Argus Panoptes (テンプレート:Lit) to watch over her, but Zeus sent Hermes to kill him.[74] Infuriated, Hera then sent a gadfly (Greek テンプレート:Lang, compare oestrus) to pursue and constantly sting Io, who fled into Asia and eventually reached Egypt. There Zeus restored her to human form and she gave birth to his son Epaphus.[74]

Judgment of Paris

テンプレート:Main

ファイル:Mengs, Urteil des Paris.jpg
This is one of the many works depicting the event. Hera is the goddess in the center, wearing the crown. Das Urteil des Paris by Anton Raphael Mengs, ca. 1757

A prophecy stated that a son of the sea-nymph Thetis, with whom Zeus fell in love after gazing upon her in the oceans off the Greek coast, would become greater than his father.[75] Possibly for this reason,[76] Thetis was betrothed to an elderly human king, Peleus son of Aeacus, either upon Zeus' orders,[77] or because she wished to please Hera, who had raised her.[78] All the gods and goddesses as well as various mortals were invited to the marriage of Peleus and Thetis (the eventual parents of Achilles) and brought many gifts.[79] Only Eris, goddess of discord, was not invited and was stopped at the door by Hermes, on Zeus' order. She was annoyed at this, so she threw from the door a gift of her own:[80] a golden apple inscribed with the word καλλίστῃ (kallistēi, "To the fairest").[81] Aphrodite, Hera, and Athena all claimed to be the fairest, and thus the rightful owner of the apple.

The goddesses quarreled bitterly over it, and none of the other gods would venture an opinion favoring one, for fear of earning the enmity of the other two. They chose to place the matter before Zeus, who, not wanting to favor one of the goddesses, put the choice into the hands of Paris, a Trojan prince. After bathing in the spring of Mount Ida where Troy was situated, they appeared before Paris to have him choose. The goddesses undressed before him, either at his request or for the sake of winning. Still, Paris could not decide, as all three were ideally beautiful, so they resorted to bribes. Hera offered Paris political power and control of all of Asia, while Athena offered wisdom, fame, and glory in battle, and Aphrodite offered the most beautiful mortal woman in the world as a wife, and he accordingly chose her. This woman was Helen, who was, unfortunately for Paris, already married to King Menelaus of Sparta. The other two goddesses were enraged by this and through Helen's abduction by Paris, they brought about the Trojan War.

The Iliad

Hera plays a substantial role in The Iliad, appearing in several books throughout the epic poem. She hates the Trojans because of Paris' decision that Aphrodite was the most beautiful goddess, and so supports the Greeks during the war. Throughout the epic, Hera makes many attempts to thwart the Trojan army. In books 1 and 2, Hera declares that the Trojans must be destroyed. Hera persuades Athena to aid the Achaeans in battle and she agrees to assist with interfering on their behalf.[82]

In book 5, Hera and Athena plot to harm Ares, who had been seen by Diomedes in assisting the Trojans. Diomedes called for his soldiers to fall back slowly. Hera, Ares' mother, saw Ares' interference and asked Zeus, Ares' father, for permission to drive Ares away from the battlefield. Hera encouraged Diomedes to attack Ares and he threw his spear at the god. Athena drove the spear into Ares' body, and he bellowed in pain and fled to Mount Olympus, forcing the Trojans to fall back.[82]

In book 8, Hera tries to persuade Poseidon to disobey Zeus and help the Achaean army. He refuses, saying he doesn't want to go against Zeus. Determined to intervene in the war, Hera and Athena head to the battlefield. However, seeing the two flee, Zeus sent Iris to intercept them and make them return to Mount Olympus or face grave consequences. After prolonged fighting, Hera sees Poseidon aiding the Greeks and giving them the motivation to keep fighting.

In book 14 Hera devises a plan to deceive Zeus. Zeus set a decree that the gods were not allowed to interfere in the mortal war. Hera is on the side of the Achaeans, so she plans a Deception of Zeus where she seduces him, with help from Aphrodite, and tricks him into a deep sleep, with the help of Hypnos, so that the Gods could interfere without the fear of Zeus.[83]

In book 21, Hera continues her interference with the battle as she tells Hephaestus to prevent the river from harming Achilles. Hephaestus sets the battlefield ablaze, causing the river to plead with Hera, promising her he will not help the Trojans if Hephaestus stops his attack. Hephaestus stops his assault and Hera returns to the battlefield where the gods begin to fight amongst themselves.[82]

Minor stories

ファイル:Hera Prometheus Cdm Paris 542.jpg
Hera and Prometheus, tondo of a 5th-century BCE cup from Vulci, Etruria

Semele and Dionysus

テンプレート:See also When Hera learned that Semele, daughter of Cadmus King of Thebes, was pregnant by Zeus, she disguised herself as Semele's nurse and persuaded the princess to insist that Zeus show himself to her in his true form. When he was compelled to do so, having sworn by Styx,[84] his thunder and lightning destroyed Semele. Zeus took Semele's unborn child, Dionysus, and completed its gestation sewn into his own thigh.

In another version, Dionysus was originally the son of Zeus by either Demeter or Persephone. Hera sent her Titans to rip the baby apart, from which he was called Zagreus ("Torn in Pieces"). Zeus rescued the heart; or, the heart was saved, variously, by Athena, Rhea, or Demeter.[85] Zeus used the heart to recreate Dionysus and implant him in the womb of Semele—hence Dionysus became known as "the twice-born". Certain versions imply that Zeus gave Semele the heart to eat to impregnate her. Hera tricked Semele into asking Zeus to reveal his true form, which killed her. Dionysus later managed to rescue his mother from the underworld and have her live on Mount Olympus.

Lamia

Lamia was a lovely queen of Libya, whom Zeus loved and slept with. Hera in jealousy robbed Lamia of her children, either by kidnapping and hiding them away, killing them, or causing Lamia herself to kill her own offspring.[86][87] Lamia became disfigured from the torment, transforming into a terrifying being who hunted and killed the children of others.[88]

Gerana

Gerana was a queen of the Pygmies who boasted she was more beautiful than Hera. The wrathful goddess turned her into a crane and proclaimed that her bird descendants should wage eternal war on the Pygmy folk.[89]

Cydippe

Cydippe, a priestess of Hera, was on her way to a festival in the goddess' honor. The oxen which were to pull her cart were overdue and her sons, Biton and Cleobis, pulled the cart the entire way (45 stadia, 8 kilometers). Cydippe was impressed with their devotion to her and Hera, and so asked Hera to give her children the best gift a god could give a person. Hera ordained that the brothers would die in their sleep.

This honor bestowed upon the children was later used by Solon as proof when trying to convince Croesus that it is impossible to judge a person's happiness until they have died a fruitful death after a joyous life.[90]

Tiresias

Tiresias was a priest of Zeus, and as a young man, he encountered two snakes mating and hit them with a stick. He was then transformed into a woman. As a woman, Tiresias became a priestess of Hera, married, and had children, including Manto. After seven years as a woman, Tiresias again found mating snakes; depending on the myth, either she made sure to leave the snakes alone this time, or, according to Hyginus, trampled on them and became a man once more.[91]

As a result of his experiences, Zeus and Hera asked him to settle the question of which sex, male or female, experienced more pleasure during intercourse. Zeus claimed it was women; Hera claimed it was men. When Tiresias sided with Zeus, Hera struck him blind.[92] Since Zeus could not undo what she had done, he gave him the gift of prophecy.

An alternative and less commonly told story has it that Tiresias was blinded by Athena after he stumbled onto her bathing naked. His mother, Chariclo, begged her to undo her curse, but Athena could not; she gave him a prophecy instead.

Chelone

At the marriage of Zeus and Hera, a nymph named Chelone was disrespectful or refused to attend the wedding. Zeus thus turned her into a tortoise.

The Golden Fleece

Hera hated Pelias because he had killed Sidero, his step-grandmother, in one of the goddess's temples. She later convinced Jason and Medea to kill Pelias. The Golden Fleece was the item that Jason needed to get his mother freed.

Ixion

When Zeus had pity on Ixion and brought him to Olympus and introduced him to the gods, instead of being grateful, Ixion grew lustful for Hera. Zeus found out about his intentions and made a cloud in the shape of Hera, who was later named Nephele, and tricked Ixion into coupling with it. From their union came Centaurus. So Ixion was expelled from Olympus and Zeus ordered Hermes to bind Ixion to a winged fiery wheel that was always spinning. Therefore, Ixion was bound to a burning solar wheel for all eternity, first spinning across the heavens, but in later myth transferred to Tartarus.[93]

Children

Name Father Functions Explanation
Angelos Zeus An underworld goddess Her story only survives in scholia on Theocritus' Idyll 2. She was raised by nymphs. One day she stole Hera's anointments and gave them away to Europa. To escape her mother's wrath, she tried to hide. Hera eventually ceased prosecuting her, and Zeus ordered the Cabeiroi to cleanse Angelos. They performed the purification rite in the waters of the Acherusia Lake in the Underworld. Consequently, she received the world of the dead as her realm of influence, and was assigned the epithet katachthonia ("she of the underworld").[94]
Ares Zeus God of war According to Hesiod's Theogony, he was a son of Zeus and Hera.[95]
Arge Zeus A nymph A nymph daughter of Zeus and Hera.[96]
Charites Not named Goddesses of grace and beauty Though usually considered as the daughters of Zeus and Eurynome, or Dionysus and Coronis according to Nonnus,[97] the poet Colluthus makes them the daughters of Hera, without naming a father.[98]
Eileithyia Zeus Goddess of childbirth In Theogony and other sources, she is described as a daughter of Hera by Zeus.[95] Although, the meticulously accurate mythographer Pindar in Seventh Nemean Ode mentions Hera as Eileithyia's mother but makes no mention of Zeus.
Eleutheria Zeus Personification of liberty Eleutheria is the Greek counterpart of Libertas (Liberty), daughter of Jupiter (Zeus) and Juno (Hera) as cited in Hyginus, Fabulae Preface.
Enyo Zeus A war goddess She was responsible for the destruction of cities and an attendant of Ares, though Homer equates Enyo with Eris.
Eris Zeus Goddess of discord She appears in Homer's Iliad Book IV, equated with Enyo as the sister of Ares and so presumably the daughter of Zeus and Hera. Alternatively, Hesiod refers to Eris as the daughter of Nyx in both Works and Days and Theogony.
Hebe Zeus Goddess of youth She was a daughter of Zeus and Hera.[99] In a rare alternative version, Hera alone produced Hebe after being impregnated by eating lettuce.[92]
Hephaestus Zeus God of fire and the forge Attested by the Greek poet Hesiod, Hera was jealous of Zeus' giving birth to Athena with Metis, so she gave birth to Hephaestus without union with Zeus[100] (though Homer has Hephaestus refer to "father Zeus"[101]). Hera was then disgusted with Hephaestus' ugliness and threw him from Mount Olympus.[102] In a version of the myth,[103][104] Hephaestus gained revenge against Hera for rejecting him by making her a magical throne that did not allow her to leave once she sat on it.[102] The other gods begged Hephaestus to return to Olympus to let her go, but he repeatedly refused.[104] Dionysus got him drunk and took him back to Olympus on the back of a mule.[105] Hephaestus released Hera after being given Aphrodite as his wife.テンプレート:Sfn
Pasithea Dionysus (?) One of the Graces Although in other works Pasithea doesn't seem to be born to Hera, Nonnus made the Grace Hera's daughter.[106] Elsewhere in the book, Pasithea's father is said to be Dionysus,[107] but it's unclear whether those two together are meant to be Pasithea's parents.テンプレート:Refn
Prometheus Eurymedon God of forethought Although usually Prometheus is said to be the son of Iapetus by his wife Clymene[108] or Asia,[109] Hellenistic poet Euphorion made Prometheus the son of Hera by the giant Eurymedon, who raped the young goddess while she was still living with her parents.[110][111]
Typhon – Serpent-monster Typhon is presented both as the son of Hera (in Homeric Pythian Hymn to Apollo) and as the son of Gaia (in Hesiod's Theogony).[112] According to the Homeric Hymn to Apollo (6th century BCE), Typhon was the parthenogenous child of Hera, whom she bore alone as a revenge at Zeus who had given birth to Athena. Hera prayed to Gaia to give her a son as strong as Zeus, then slapped the ground and became pregnant.[113] Hera gave the infant Typhon to the serpent Python to raise, and Typhon grew up to become a great bane to mortals.[114] The b scholia to Iliad 2.783, however, has Typhon born in Cilicia as the offspring of Cronus. Gaia, angry at the destruction of the Giants, slanders Zeus to Hera. So Hera goes to Cronus and he gives her two eggs smeared with his own semen, telling her to bury them, and that from them would be born one who would overthrow Zeus. Hera, angry at Zeus, buries the eggs in Cilicia "under Arimon", but when Typhon is born, Hera, now reconciled with Zeus, informs him.[115]

Genealogy

Art and events

See also

Footnotes

Notes

References

  • Apollodorus, Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Online version at the Perseus Digital Library.
  • Burkert, Walter, Greek Religion 1985.
  • Burkert, Walter, The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age, 1998
  • Farnell, Lewis Richard, The cults of the Greek states I: Zeus, Hera Athena Oxford, 1896.
  • テンプレート:EB1911
  • Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996, Two volumes: ISBN 978-0-8018-5360-9 (Vol. 1), ISBN 978-0-8018-5362-3 (Vol. 2).
  • Graves, Robert, The Greek Myths 1955. Use with caution.
  • Hard, Robin, The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology", Psychology Press, 2004, ISBN 9780415186360. Google Books.
  • Hesiod, Theogony, in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library.
  • Homer, The Iliad with an English Translation by A.T. Murray, Ph.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924. Online version at the Perseus Digital Library.
  • Homer; The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919. Online version at the Perseus Digital Library.
  • Evelyn-White, Hugh, The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White. Homeric Hymns. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1914.
  • テンプレート:Cite book
  • Pindar, Odes, Diane Arnson Svarlien. 1990. Online version at the Perseus Digital Library.
  • Ovid, Metamorphoses. Translated by A. D. Melville; introduction and notes by E. J. Kenney. Oxford: Oxford University Press. 2008. ISBN 978-0-19-953737-2.
  • Hyginus, Gaius Julius, The Myths of Hyginus. Edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960.
  • Pausanias, Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918. Online version at the Perseus Digital Library.
  • Nonnus, Dionysiaca; translated by Rouse, W H D, III Books XXXVI–XLVIII. Loeb Classical Library No. 346, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1940. Internet Archive.
  • Kerenyi, Carl, The Gods of the Greeks 1951 (paperback 1980)
  • Kerenyi, Karl, 1959. The Heroes of the Greeks Especially Heracles.
  • Kirk, G. S., J. E. Raven, M. Schofield, The Presocratic Philosophers: A Critical History with a Selection of Texts, Cambridge University Press, Dec 29, 1983. ISBN 9780521274555.
  • Ogden, Daniel (2013a), Drakon: Dragon Myth and Serpent Cult in the Greek and Roman Worlds, Oxford University Press, 2013. ISBN 9780199557325.
  • Ogden, Daniel (2013b), Dragons, Serpents, and Slayers in the Classical and early Christian Worlds: A sourcebook, Oxford University Press. ISBN 978-0-19-992509-4.
  • Ruck, Carl A.P., and Danny Staples, The World of Classical Myth 1994
  • Seyffert, Oskar. Dictionary of Classical Antiquities 1894. (On-line text)
  • Seznec, Jean, The Survival of the Pagan Gods : Mythological Tradition in Renaissance Humanism and Art, 1953
  • Slater, Philip E. The Glory of Hera : Greek Mythology and the Greek Family (Boston: Beacon Press) 1968 (Princeton University 1992 ISBN 0-691-00222-3 ) Concentrating on family structure in 5th-century Athens; some of the crude usage of myth and drama for psychological interpreting of "neuroses" is dated.
  • Smith, William; Dictionary of Greek and Roman Biography and Mythology, London (1873). "Gali'nthias"

External links



概要

ヘーラーはオリュンポス十二神の一柱であるとともに、「神々の女王」でもあった。威厳のある天界の女王として絶大な権力を握り、権威を象徴する王冠と王笏を持っている。虹の女神イーリスと季節の女神ホーラーたちは、ヘーラーの腹心の使者や侍女の役目を務めた。また、アルゴス、スピンクス、ヒュドラー、ピュートーン、ラードーン、カルキノス、大サソリなどの怪物を使役する場面もある。世界の西の果てにある不死のリンゴの園・ヘスペリデスの園を支配していた。結婚・産児・主婦[116]を守護する女神であり、古代ギリシアでは一夫一婦制が重視されていた。嫉妬深い性格であり、ゼウスの浮気相手やその間の子供に苛烈な罰を科しては様々な悲劇を引き起こした。夫婦仲も良いとは言えず、ゼウスとよく口論になっている。また、多くの神々や英雄たちの物語がヘーラーの敵意を軸にして展開することも多く見られる[117]。

毎年春になるとナウプリアのカナートスの聖なる泉で沐浴して苛立ちを全て洗い流し、処女性を取り戻し[118][119]、アプロディーテーにも劣らず天界で最も美しくなる。この時期にはゼウスも他の女に目もくれずにヘーラーと愛し合うという[私注 1]。

聖鳥は孔雀、郭公、鶴で聖獣は牝牛。その象徴は百合、柘榴、林檎、松明である。ローマ神話においてはユーノー（ジュノー）と同一視された[1]。

このヘーラー（Hērā）の名が「英雄（ヒーロー）」（Hērōs, ヘーロース）[120]の語源となっているという推測は、アウグスティヌスやセビーリャのイシドルスの著書に記されている[121]。

神話

生い立ち

神話ではクロノスとレアーの娘[122]。ティーターノマキアーの間オーケアノスとテーテュースがヘーラーを預かり、世界の果てで養育した[1]。もっとも、養育したのは他の神であるとの伝承もある[1]。ヘーシオドスによればヘーラーはゼウスが三番目に兄弟姉妹婚した正妻であり、その婚礼の場には諸伝がある[1]。ヘーラーとゼウスの婚礼は「聖なる婚姻」としてギリシア各地で行われ[1]、2人は間にアレース、エイレイテュイア、ヘーベーをもうけた[123]。ヘーパイストスはヘーラーの子であるが、ゼウスとの間の子か、ヘーラーが一人でもうけた子かについては異伝がある[1]。

結婚

ゼウスと結婚するにあたって、以下のエピソードが有名である。掟の女神テミスと結婚していたゼウスは、ヘーラーの美しさに恋に落ち、カッコウに化けてヘーラーに近付き犯そうとした。しかし、ヘーラーは抵抗を続け、決してゼウスに身体を許さなかった。ヘーラーは交わることの条件として結婚を提示した。ヘーラーに魅了されていたゼウスは仕方なくテミスと離婚すると、ヘーラーと結婚した。また、ゼウスとヘーラーの関係は結婚前から久しく続いており、キタイローン山で交わっていたともいわれる[3]。

ある時ヘーラーはゼウスと争った後にオリュンポスから離れキタイローン山に隠れた[124]。ゼウスはヘーラーを誘い出すため、花嫁衣装で着飾った大きな女性の木偶人形を造り、新しく結婚すると言って同山中を通行した[124]。それを聞いたヘーラーが飛び出して新しいゼウスの妃の衣装をむしり取ると、木像であることに気付いて和解した[124][私注 2]。

嫉妬

オリュンポス十二神の中でも情報収集能力に優れた描写が多く、ゼウスの浮気を迅速に察知するなど高い監視能力を発揮する。ギリシア神話に登場する男神は総じて女好きであり、ゼウスはその代表格である。そのため、結婚の守護神でもあるヘーラーは嫉妬心が深くゼウスの愛人（セメレー、レートー、カリストー、ラミアー、アイギーナとヘーラーに仕える女神官・イーオーなど）やその間に生まれた子供（ディオニューソス、ヘーラクレースなど）に復讐する[1]。自分の子孫にも容赦の無い一面も持ち、ゼウスの愛人になった曾孫セメレーに人間が直視すると致命的な危険があるゼウスの真の姿を見たがるように仕向ける、ヘーラクレースに惚れ込んで黄金の帯を譲る約束をした孫のヒッポリュテーの部下を煽動してヘーラクレース一行を襲わせ、最終的には潔白を示すために無抵抗のまま弁明を試みるヒッポリュテーをヘーラクレースに殺させる、と両人に悲惨な最期を遂げさせている。しかし、浮気な夫とは対照的に、ヘーラー自身は貞淑である[1]。

気が強く、ゼウスの浮気を手助けしたエーコー、ディオニューソスを育てたイーノーとアタマース、ヘーラーの容色の美しさを競ったシーデーとゲラナ、ヘーラーと意見を違えたテイレシアースなどを罰している。

ポセイドーン、アテーナー、アポローンと共にゼウスに対して反乱を起こしたこともあり、その際ゼウスはヘーラーを懲らし、天上から吊るし上げている。また、ヘーラクレースの船隊がトロイアから帰る途中、ヒュプノスにゼウスを眠らせ、嵐を送ってヘーラクレースの船をコース島に漂着させた[124]。その後、目覚めたゼウスはヘーラーをオリュンポスから宙吊りにした[124][私注 3]。

最も特殊な異伝は、『ホメーロス風讃歌』の中の「アポローン讃歌」であろう。ゼウスが知恵の女神アテーナーをひとりで生み出したことや、彼女の産んだヘーパイストスがアテーナーに見劣りすることに腹を立て、ティーターン神族の助けを借りて単性でテューポーンを産んだとされる[125]。

アルゴナウタイ

アルゴナウタイの物語では、自分を冒涜したペリアースを罰するためアルゴナウタイを庇護してその冒険を助けている。

天の川

ヘーラーの母乳は飲んだ人間の肉体を不死身に変える力があり、ヘーラクレースもこれを飲んだために乳児時代から驚異的な怪力を発揮できた。また、この時にヘーラクレースの母乳を吸う力があまりにも強かったため、ヘーラーはヘーラクレースを突き飛ばし、その際に飛び散ったヘーラーの母乳が天の川になった。なお、ヘーラクレースはヘーラーの子ではないが、「ヘーラーの栄光」という意味の名を持つ[1]。ヘーラクレースが神の座に着く時、ヘーラーは娘のヘーベーを妻に与えた。

イーリアス

自分の美しさを認めないという理由でパリスを恨んでいるため、トロイアを滅ぼすことに執心しておりトロイア戦争ではアテーナーと組んでギリシア側に味方する[1]。ギリシア側の英雄たちを助けて戦いながらアテーナーと力を合わせ、敵対したアプロディーテーの情人であり自らの息子でもある、戦いを司る神・アレースを撃退する[126]。また、ギリシア軍の劣勢に気をもむヘーラーはアプロディーテーの宝帯（装着するとあらゆる神や人の心を征服することが出来る）を借りて、トロイア軍を助けたゼウスを魅了し、暫くトロイア戦争のことを忘れさせようとした[127]。腕っぷしも強く、トロイア軍を支援したアルテミスを素手で打ちのめす逸話もある[1][128]。

信仰

ヘーラーはサモス島で誕生したと考えられており、サモス島は古くからヘーラー信仰の中心地となっていた。また一説にサモス島におけるゼウスとヘーラーの結婚式の夜は三百年の間続いたという[129]。

元来は、アルゴス、ミュケーナイ、スパルタ等のペロポネーソス半島一帯に確固たる宗教的基盤を持っており、かつてアカイア人に信仰された地母神であったとされ、北方からの征服者との和合をゼウスとの結婚で象徴させたと考えられる[3]。

二神の不和は、両者の崇拝者が敵対関係にあったことの名残とも考えられている[3]。

アルゴスの神殿にあるヘーラー像はカッコウのとまった玉杖と柘榴を持っていた[130]。

参考文献

  • Wikipedia：ヘーラー（最終閲覧日：23-01-06）
    • アポロドーロス『ギリシア神話』高津春繁（訳）、岩波書店、1953年。ISBN 978-4003211014。
    • パウサニアス『ギリシア記』飯尾都人（訳）、龍溪書舎、1991年。ISBN 978-4844783336。
    • ヘーシオドス『神統記』廣川洋一（訳）、岩波書店、1984年。ISBN 978-4003210710。
    • ホメーロス『ホメーロスの諸神讃歌』沓掛良彦（訳）、ちくま学芸文庫、2004年。ISBN 978-4480088697。
    • フェリックス・ギラン『ギリシア神話』中島健（訳）、青土社、1991年。ISBN 978-4791751440。
    • マイケル・グラント、ジョン・ヘイゼル『ギリシア・ローマ神話事典』木宮直仁（訳）、大修館書店、1988年。ISBN 978-4469012217。
    • 高津春繁 『ギリシア・ローマ神話辞典』岩波書店、1960年。ISBN 978-4000800136。

関連項目

私的注釈

  1. ↑ 「春の女神」である点は、ゲルマン神話のエオステレとの共通項のように思われる。
  2. ↑ ヘーラーにも「隠れる女神」の性質があることが分かる。
  3. ↑ ヘーラーにも「吊される神」の性質があることが分かる。

参照

  1. ↑ 1.00 1.01 1.02 1.03 1.04 1.05 1.06 1.07 1.08 1.09 1.10 1.11 1.12 1.13 1.14 マイケル・グラント、ジョン・ヘイゼル『ギリシア・ローマ神話事典』。
  2. ↑ https://kotobank.jp/word/ヘラ-130152, デジタル大辞泉の解説, コトバンク, 2018-02-04
  3. ↑ 3.0 3.1 3.2 3.3 フェリックス・ギラン『ギリシア神話』。
  4. ↑ パウサニアス、8巻22・2。
  5. ↑ 呉茂一、高津春繁訳 世界古典文学全集第1巻『ホメーロス』筑摩書房、6,16,17頁。
  6. ↑ Elderkin, G. W. “The Marriage of Zeus and Hera and Its Symbol.” American Journal of Archaeology 41, no. 3 (1937): pp. 424–35. https://doi.org/10.2307/498508.
  7. ↑ Larousse Desk Reference Encyclopedia, The Book People, Haydock, 1995, p. 215.
  8. ↑ LSJ s.v. ἐρατός.
  9. ↑ Plato, Cratylus, 404c
  10. ↑ On Isis and Osiris, 32
  11. ↑ Burkert, p. 131.
  12. ↑ Chadwick, The Mycenaean World (Cambridge University Press) 1976:87.
  13. ↑ Windekens, in Glotta 36 (1958), pp. 309-11.
  14. ↑ R. S. P. Beekes, Etymological Dictionary of Greek, Brill, 2009, p. 524.
  15. ↑ Palaeolexicon. Word study tool of Ancient languages, http://www.palaeolexicon.com/ShowWord.aspx?Id=16725, The Linear B word e-ra, Raymoure, K.A., http://minoan.deaditerranean.com/resources/linear-b-sign-groups/e/e-ra/, e-ra|work=Minoan Linear A & Mycenaean Linear B, Deaditerranean, 2014-03-13, 2016-03-22, https://web.archive.org/web/20160322064243/http://minoan.deaditerranean.com/resources/linear-b-sign-groups/e/e-ra/
  16. ↑ Blažek, Václav. "Artemis and her family". In: Graeco-Latina Brunensia vol. 21, iss. 2 (2016). p. 47. ISSN:2336-4424
  17. ↑ Willi Andreas, 1 December 2010, Hera, Eros, Iuno Sororia, https://www.classics.ox.ac.uk/publication/146382/scopus, Indogermanische Forschungen, volume115, pages234-267
  18. ↑ Martin Persson Nilsson, The Minoan-Mycenaean Religion and Its Survival in Greek Religion (Lund) 1950 pt. I.ii "House Sanctuaries", pp 77-116; H. W. Catling, "A Late Bronze Age House- or Sanctuary-Model from the Menelaion, Sparta," BSA 84 (1989) 171-175.
  19. ↑ Burkert, p. 132, including quote; Burkert: Orientalizing Revolution.
  20. ↑ Pausanias, Description of Greece 3.13.6
  21. ↑ Her name appears, with Zeus and Hermes, in a Linear B inscription (Tn 316) at Mycenean Pylos (John Chadwick, The Mycenaean World [Cambridge University Press] 1976:89).
  22. ↑ P.C. Sestieri, Paestum, the City, the Prehistoric Acropolis in Contrada Gaudo, and the Heraion at the Mouth of the Sele (Rome 1960), p. 11, etc. "It is odd that there was no temple dedicated to Poseidon in a city named for him (Paestum was originally called Poseidonia). Perhaps there was one at Sele, the settlement that preceded Paestum," Sarantis Symeonoglou suggested (Symeonoglou, "The Doric Temples of Paestum" Journal of Aesthetic Education, 19.1, Special Issue: Paestum and Classical Culture: Past and Present [Spring 1985:49-66] p. 50.
  23. ↑ O'Brien, Joan V., Joan V. O'Brien, The Transformation of Hera: A Study of Ritual, Hero, and the Goddess in the Iliad, https://books.google.com/books?id=a77yKM26GfYC&pg=PA26, 1993, Rowman & Littlefield, isbn:978-0-8476-7808-2, page26
  24. ↑ "The goddesses of Greek polytheism, so different and complementary"; Greek mythology scholar Walter Burkert has observed, in Homo Necans (1972) 1983:79f, "are nonetheless, consistently similar at an earlier stage, with one or the other simply becoming dominant in a sanctuary or city. Each is the Great Goddess presiding over a male society; each is depicted in her attire as Potnia Theron "Mistress of the Beasts", and Mistress of the Sacrifice, even Hera and Demeter."
  25. ↑ Keary, Charles Francis. Outlines of primitive belief among the Indo-European races. New York: C. Scibner's Sons. 1882. p. 176.
  26. ↑ Renehan, Robert. HERA AS EARTH-GODDESS: A NEW PIECE OF EVIDENCE. In: Rheinisches Museum für Philologie Neue Folge, 117. Bd., H. 3/4 (1974), pp. 193-201. [1]
  27. ↑ 27.0 27.1 Harrison, Jane Ellen. Myths of Greece and Rome. 1928. pp. 12-14
  28. ↑ Keary, Charles Francis. Outlines of primitive belief among the Indo-European races. New York: C. Scibner's Sons. 1882. p. 176 (footnote nr. ii).
  29. ↑ 29.0 29.1 Homer, Iliad 19.95ff.
  30. ↑ Iliad, ii. 781-783)
  31. ↑ The Iliad by Homer - Project Gutenberg
  32. ↑ Bachofen, Mutterrecht 1861, as Mother Right: An Investigation of the Religious and Juridical Character of Matriarchy in the Ancient World. Bachofen was seminal in the writings of Jane Ellen Harrison and other students of Greek myth.
  33. ↑ Slater 1968.
  34. ↑ See, for example, the following:
  35. ↑ Farnell, I 191,
  36. ↑ Pausanias, 9.2.7- 9.3.3 テンプレート:Webarchive; Pausanias explains this by telling the myth of the Daedala.
  37. ↑ Farnell, I 194, citing Pausanias 8.22.2 テンプレート:Webarchive' Pindar refers to the "praises of Hera Parthenia [the Maidenly]" Olympian ode 6.88 テンプレート:Webarchive
  38. ↑ S. Casson: "Hera of Kanathos and the Ludovisi Throne" The Journal of Hellenic Studies 40.2 (1920), pp. 137-142, citing Stephanus of Byzantium sub Ernaion.
  39. ↑ Pausanias, 2.38.2-3 テンプレート:Webarchive.
  40. ↑ Robert Graves (1955), The Greek Myths.
  41. ↑ Barbara G. Walker (1983), The Women's Encyclopedia of Myths and Secrets, p.392 ISBN 0-06-250925-X
  42. ↑ Seznec, Jean, The Survival of the Pagan Gods: Mythological Tradition in Renaissance Humanism and Art, 1953
  43. ↑ Walter Burkert, Greek Religion, (Harvard University Press) 1985, p. 131
  44. ↑ Pausanias, iii. 15. § 7
  45. ↑ James Joseph Clauss, Sarah Iles Johnston. Medea: Essays on Medea in myth, literature, philosophy, and art, 1997. p.46
  46. ↑ Suda, alpha, 2504
  47. ↑ Henry George Liddell, Robert Scott. A Greek-English Lexicon
  48. ↑ Heinrich Schliemann. Ilios: The city and country of the Trojans, 1881.
  49. ↑ 49.0 49.1 Homeric Hymns
  50. ↑ Diodorus Siculus, Library, 5.55.1
  51. ↑ A Dictionary of Greek and Roman biography and mythology, Zygia and Zygius
  52. ↑ テンプレート:Cite news
  53. ↑ Pausanias, Description of Greece 2. 17. 1-2, https://www.theoi.com/Nymphe/NymphaiAsterionides.html
  54. ↑ Homer, Iliad 14. 200 ff, https://www.theoi.com/Titan/TitanisTethys.html#Creation
  55. ↑ テンプレート:Cite book
  56. ↑ Homer, the Iliad 14.295-299
  57. ↑ Pausanias, Description of Greece 2.17.4
  58. ↑ Scholia on Theocritus' Idylls 15.64
  59. ↑ Ptolemaeus Chennus, New History Book 6, as epitomized by Patriarch Photius in his Myriobiblon 190.47
  60. ↑ Eusebius, Praeparatio evangelica 3.1.84a-b; Hard, p. 137
  61. ↑ Callimachus, Aetia fragment 48
  62. ↑ Pseudo-Apollodorus, Library 2.5.11
  63. ↑ Pausanias, Description of Greece 9.3.1–9.3.2
  64. ↑ Diodorus Siculus, Library of History 4.14.4
  65. ↑ Pausanias, Description of Greece 9.11.3
  66. ↑ テンプレート:Cite book
  67. ↑ テンプレート:Cite journal
  68. ↑ Kerenyi, p 131
  69. ↑ Gaius Julius Hyginus, Fabulae 140).
  70. ↑ Hammond. Oxford Classical Dictionary. 597-598.
  71. ↑ 71.0 71.1 テンプレート:Cite journal
  72. ↑ Pseudo-Apollodorus, Bibliotheke 1.4.1; Antoninus Liberalis, Metamorphoses, 35, giving as his sources Menecrates of Xanthos (4th century BCE) and Nicander of Colophon; Ovid, Metamorphoses vi.317-81 provides another late literary source.
  73. ↑ テンプレート:Cite book
  74. ↑ 74.0 74.1 テンプレート:Cite book
  75. ↑ Scholiast on Homer’s Iliad; Hyginus, Fabulae 54; Ovid, Metamorphoses 11.217.
  76. ↑ Apollodorus, 3.168.
  77. ↑ Pindar, Nemean 5 ep2; Pindar, Isthmian 8 str3–str5.
  78. ↑ Hesiod, Catalogue of Women fr. 57; Cypria fr. 4.
  79. ↑ Photius, Myrobiblion 190.
  80. ↑ Hyginus, Fabulae 92.
  81. ↑ Apollodorus, E.3.2.
  82. ↑ 82.0 82.1 82.2 テンプレート:Cite book
  83. ↑ Homer. Iliad, Book 14, Lines 153-353.
  84. ↑ Hamilton, Edith (1969). "Mythology".
  85. ↑ Seyffert Dictionary
  86. ↑ テンプレート:Cite book
  87. ↑ テンプレート:Harvp: "Because of Hera ... she lost [or: destroyed] the children she bore".
  88. ↑ Duris of Samos (d. 280 B. C.), Libyca, quoted by テンプレート:Harvp
  89. ↑ Ovid, Metamorphoses 6.89 - 91
  90. ↑ Herodotus' History, Book I
  91. ↑ Hygini, Fabulae, LXXV
  92. ↑ 92.0 92.1 テンプレート:Cite book
  93. ↑ Kerenyi 1951, p.160
  94. ↑ Scholia on Theocritus, Idyll 2. 12 referring to Sophron
  95. ↑ 95.0 95.1 Theogony 921–922.
  96. ↑ テンプレート:Cite book
  97. ↑ Nonnus, Dionysiaca 48.548
  98. ↑ Colluthus, Rape of Helen 173
  99. ↑ Hesiod, Theogony 921–922; Homer, Odyssey 11. 604–605; Pindar, Isthmian 4.59–60; Apollodorus, 1.3.1, and later authors.
  100. ↑ Theogony 924–929.
  101. ↑ In Homer, Odyssey viii. 312 Hephaestus addresses "Father Zeus"; cf. Homer, Iliad i. 578 (some scholars, such as Gantz, Early Greek Myth, p. 74, note that Hephaestus' reference to Zeus as 'father' here may be a general title), xiv. 338, xviii. 396, xxi. 332. See also Cicero, De Natura Deorum 3.22.
  102. ↑ 102.0 102.1 テンプレート:Cite journal
  103. ↑ Guy Hedreen (2004) The Return of Hephaistos, Dionysiac Processional Ritual and the Creation of a Visual Narrative. The Journal of Hellenic Studies, 124 (2004:38–64) p. 38 and note.
  104. ↑ 104.0 104.1 Karl Kerenyi (1951) The Gods of the Greeks, pp 156–158.
  105. ↑ The return of Hephaestus on muleback to Olympus accompanied by Dionysus was a theme of the Attic vase painters, whose wares were favored by Etruscans. The return of Hephaestus was painted on the Etruscan tomb at the "Grotta Campana" near Veii (identified by Peterson; the "well-known subject" was doubted in this instance by A. M. Harmon, "The Paintings of the Grotta Campana", American Journal of Archaeology 16.1 (January - March 1912):1-10); for further examples, see Hephaestus#Return to Olympus.
  106. ↑ Nonnus, Dionysiaca 31.186
  107. ↑ Nonnus, Dionysiaca 15.91
  108. ↑ Hesiod, Theogony 507
  109. ↑ Apollodorus, Bibliotheca 1.2.2
  110. ↑ Scholium on the Iliad 14.295
  111. ↑ Gantz, pp. 16, 57; Hard, p. 88.
  112. ↑ テンプレート:Cite journal
  113. ↑ Homeric Hymn to Apollo 306–348. Stesichorus, Fragment 239 (Campbell, pp. 166–167) also has Hera produce Typhon alone to "spite Zeus".
  114. ↑ Gantz, p. 49, remarks on the strangeness of such a description for one who would challenge the gods.
  115. ↑ Kirk, Raven, and Schofield. pp. 59–60 no. 52; Ogden 2013b, pp. 36–38; Gantz, pp. 50–51, Ogden 2013a, p. 76 n. 46.
  116. ↑ 呉茂一『ギリシア神話 上巻』新潮社、1956年、78頁。
  117. ↑ バーナード・エヴスリン『ギリシア神話小事典』225頁。
  118. ↑ パウサニアス、2巻38・2。
  119. ↑ シブサワ・コウ 『爆笑ギリシア神話』 光栄、9頁。
  120. ↑ 呉茂一『ギリシア神話 上巻』新潮社、1956年、79頁。
  121. ↑ G・ヴィーコ, 2018, 新しい学（上）, 中公文庫, pages593p
  122. ↑ ヘーシオドス『神統記』454。
  123. ↑ ヘーシオドス『神統記』922。
  124. ↑ 124.0 124.1 124.2 124.3 124.4 高津春繁『ギリシア・ローマ神話辞典』233,242頁。
  125. ↑ 『ホメーロス風讃歌』第3歌「アポローン讃歌」304-354。
  126. ↑ ホメーロス『イーリアス』5巻。
  127. ↑ ホメーロス『イーリアス』14巻。
  128. ↑ ホメーロス『イーリアス』21巻。
  129. ↑ ロバート・グレーヴス『ギリシア神話 上巻』紀伊国屋書店、1973年、12章b。
  130. ↑ パウサニアス、2巻17・4。
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