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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<ref>パウサニアス、8巻22・2。</ref><ref name="G" />。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<ref>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。</ref>。
In [[ancient Greek religion]], '''Hera''' ({{IPAc-en|ˈ|h|ɛr|ə|,_|ˈ|h|ɪər|ə}}; {{lang-grc-gre|Ἥρα|Hḗrā}}; {{lang-grc|Ἥρη|Hḗrē|label=none}} in [[Ionic Greek|Ionic]] and [[Homeric Greek]]) is the goddess of marriage, women and family, and the protector of women during childbirth. In [[Greek mythology]], she is queen of the [[twelve Olympians]] and [[Mount Olympus]], sister and wife of [[Zeus]], and daughter of the [[Titan (mythology)|Titans]] [[Cronus]] and [[Rhea (mythology)|Rhea]]. One of her defining characteristics in myth is her jealous and vengeful nature in dealing with any who offend her, especially Zeus' numerous adulterous lovers and illegitimate offspring.
Her iconography usually presents her as a dignified, matronly figure, upright or enthroned, crowned with a ''[[polos]]'' or [[diadem]], sometimes veiled as a married woman.<ref>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.
</ref> She is the patron goddess of lawful marriage. She presides over weddings, blesses and legalises marital unions, and protects women from harm during childbirth. Her sacred animals include the [[Cattle|cow]], [[cuckoo]] and the [[Peafowl|peacock]]. She is sometimes shown holding a [[pomegranate]], as an emblem of immortality. Her [[Interpretatio graeca|Roman counterpart]] is [[Juno (mythology)|Juno]].<ref name="Larouse">''Larousse Desk Reference Encyclopedia'', [[The Book People]], Haydock, 1995, p. 215.</ref>
==Etymology==
The name of Hera has several possible and mutually exclusive etymologies; one possibility is to connect it with [[Greek language|Greek]] ὥρα ''hōra'', season, and to interpret it as ripe for marriage and according to [[Plato]] ἐρατή ''eratē'', "beloved"<ref>[[LSJ]] s.v. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3De)rato%2Fs ἐρατός].</ref> as Zeus is said to have married her for love.<ref>[[Plato]], [[Cratylus]], [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0172%3Atext%3DCrat.%3Asection%3D404c 404c]</ref> According to [[Plutarch]], Hera was an allegorical name and an anagram of ''aēr'' (ἀήρ, "air").<ref>On Isis and Osiris, 32</ref> So begins the section on Hera in [[Walter Burkert]]'s ''Greek Religion''.<ref>[[Walter Burkert|Burkert]], p. 131.</ref> In a note, he records other scholars' arguments "for the meaning Mistress as a feminine to ''Heros'', Master." [[John Chadwick]], a decipherer of [[Linear B]], remarks "her name may be connected with ''hērōs'', ἥρως, 'hero', but that is no help since it too is etymologically obscure."<ref>Chadwick, ''The Mycenaean World'' (Cambridge University Press) 1976:87.</ref> A. J. van Windekens,<ref>Windekens, in ''Glotta'' '''36''' (1958), pp. 309-11.</ref> offers "young cow, heifer", which is consonant with Hera's common epithet βοῶπις (''boōpis'', "cow-eyed"). [[Robert S. P. Beekes|R. S. P. Beekes]] has suggested a [[Pre-Greek]] origin.<ref>[[Robert S. P. Beekes|R. S. P. Beekes]], ''Etymological Dictionary of Greek'', Brill, 2009, p. 524.</ref> Her name is attested in [[Mycenaean Greek]] written in the Linear B syllabic script as {{lang|gmy|{{script|Linb|[[wikt:𐀁𐀨|𐀁𐀨]]}}}} ''e-ra'', appearing on tablets found in [[Pylos]] and [[Thebes, Greece|Thebes]],<ref>{{cite web|website=Palaeolexicon. Word study tool of Ancient languages|url=http://www.palaeolexicon.com/ShowWord.aspx?Id=16725|title=The Linear B word e-ra}} {{cite web|last=Raymoure|first=K.A.|url=http://minoan.deaditerranean.com/resources/linear-b-sign-groups/e/e-ra/|title=e-ra|work=Minoan Linear A & Mycenaean Linear B|publisher=Deaditerranean|access-date=2014-03-13|archive-date=2016-03-22|archive-url=https://web.archive.org/web/20160322064243/http://minoan.deaditerranean.com/resources/linear-b-sign-groups/e/e-ra/|url-status=dead}}</ref> as well in the [[Cypriotic]] dialect in the [[dative case|dative]] ''e-ra-i''.<ref>Blažek, Václav. "[http://hdl.handle.net/11222.digilib/136225 Artemis and her family]". In: ''Graeco-Latina Brunensia'' vol. 21, iss. 2 (2016). p. 47. {{ISSN|2336-4424}}</ref>
Andreas Willi addresses some additional possibilities: "M. Peters, starts from the verbal root… ‘to catch, take’... and posits a related root noun… with the meaning ‘(violent) taking’ > ‘rape’ > ‘booty’... This root noun would have served as the basis for an exocentric derivative… ‘beloning/relating to the rape, of the rape’ whose feminine… would have meant ‘she of the rape… Formally this theory is unobjectionable (especially if the postulated noun were, despite the divergent semantics, reflected in Homeric… ‘to gratify’ < ‘to pay tribute’...), but it seems most uncertain whether in the eyes of a (Proto-)Greek a raped (booty) woman could have become one of the legitimate wives who are protected by Hera. Moreover, the derivation presupposes that Hera herself must have been imagined as a ‘raped girl’ at some point…
The [[Proto-Indo-European language|PIE]]... could be originally either (a) ‘the female who is attached/coupled’ or (b) ‘the female who [[Attachment Theory|attaches]] herself’... both socially and physically or emotionally." <ref>{{Cite journal |last=Willi |first=Andreas |date=1 December 2010 |title=Hera, Eros, Iuno Sororia |url=https://www.classics.ox.ac.uk/publication/146382/scopus |journal=[[Indogermanische Forschungen]] |volume=115 |pages=234-267}}</ref>
==Cult==
[[File:Marriage of Zeus and Hera (detail) Pompeian Art.jpg|thumb|right|Hera on an antique fresco from [[Pompeii]]]]
Hera may have been the first deity to whom the Greeks dedicated an enclosed roofed temple sanctuary, at [[Samos]] about 800 BCE. It was replaced later by the [[Heraion of Samos]], one of the largest of all Greek temples (altars were in front of the temples under the open sky). There were many temples built on this site, so the evidence is somewhat confusing, and archaeological dates are uncertain.
The temple created by the [[Rhoecus]] sculptors and architects was destroyed between 570 and 560 BCE. This was replaced by the [[Polycrates|Polycratean]] temple of 540–530 BCE. In one of these temples, we see a forest of 155 columns. There is also no evidence of tiles on this temple suggesting either the temple was never finished or that the temple was open to the sky.
Earlier sanctuaries, whose dedication to Hera is less certain, were of the Mycenaean type called "house sanctuaries".<ref>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.</ref> Samos excavations have revealed votive offerings, many of them late 8th and 7th centuries BCE, which show that Hera at Samos was not merely a local Greek goddess of the [[Aegean civilizations|Aegean]]: the museum there contains figures of gods and suppliants and other votive offerings from [[Armenia]], [[Babylon]], [[Iran]], [[Assyria]], [[Egypt]], testimony to the reputation which this sanctuary of Hera enjoyed and to the large influx of pilgrims. Compared to this mighty goddess, who also possessed the earliest temple at [[Olympia, Greece|Olympia]] and two of the great fifth and sixth-century temples of [[Paestum]], the [[termagant]] of [[Homer]] and the myths is an "almost... comic figure", according to [[Walter Burkert|Burkert]].<ref>[[Walter Burkert|Burkert]], p. 132, including quote; Burkert: ''Orientalizing Revolution''.</ref>
[[Image:Temple of Hera - Agrigento - Italy 2015.JPG|thumb|left|The Temple of Hera at [[Agrigento]], [[Magna Graecia]].]]
Though the greatest and earliest free-standing temple to Hera was the [[Heraion of Samos]], in the Greek mainland Hera was especially worshipped as "Argive Hera" (''Hera Argeia'') at her sanctuary that stood between the former Mycenaean city-states of [[Argos, Peloponnese|Argos]] and [[Mycenae]],<ref>[[Pausanias (geographer)|Pausanias]], ''Description of Greece'' 3.13.6</ref><ref>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).</ref> where the festivals in her honor called ''[[Heraean Games|Heraia]]'' were celebrated. "The three cities I love best," the ox-eyed Queen of Heaven declares in the ''[[Iliad]]'', book iv, "are Argos, Sparta and Mycenae of the broad streets." There were also temples to Hera in [[Olympia, Greece|Olympia]], [[Ancient Corinth|Corinth]], [[Tiryns]], [[Perachora]] and the sacred island of [[Delos]]. In [[Magna Graecia]], two Doric temples to Hera were constructed at [[Paestum]], about 550 BCE and about 450 BCE. One of them, long called the ''Temple of Poseidon'' was identified in the 1950s as a temple of Hera.<ref>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.</ref>
In [[Euboea]], the festival of the [[Daedalus|Great Daedala]], sacred to Hera, was celebrated on a sixty-year cycle.
Hera's importance in the early archaic period is attested by the large building projects undertaken in her honor. The temples of Hera in the two main centers of her [[cult (religion)|cult]], the [[Heraion of Samos]] and the [[Heraion of Argos]] in the [[Argolis]], were the very earliest monumental [[Greek temple]]s constructed, in the 8th century BCE.<ref>{{cite book|last=O'Brien|first=Joan V.|author-link=Joan V. O'Brien|title=The Transformation of Hera: A Study of Ritual, Hero, and the Goddess in the Iliad|url=https://books.google.com/books?id=a77yKM26GfYC&pg=PA26|year=1993|publisher=Rowman & Littlefield|isbn=978-0-8476-7808-2|page=26}}</ref>
===Importance===
According to [[Walter Burkert]], both Hera and Demeter have many characteristic attributes of Pre-Greek [[Great Goddess]]es.<ref>"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."</ref>
In the same vein, British scholar [[Charles Francis Keary]] suggests that Hera had some sort of "[[Mother goddess|Earth Goddess]]" worship in ancient times,<ref>Keary, Charles Francis. ''Outlines of primitive belief among the Indo-European races''. New York: C. Scibner's Sons. 1882. p. 176.</ref><ref>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. [https://www.jstor.org/stable/41244783]</ref><ref name="sacred-texts.com">[https://www.sacred-texts.com/cla/mgr/mgr05.htm Harrison, Jane Ellen. ''Myths of Greece and Rome''. 1928. pp. 12-14]</ref> connected to her possible origin as a Pelasgian goddess (as mentioned by Herodotus).<ref>Keary, Charles Francis. ''Outlines of primitive belief among the Indo-European races''. New York: C. Scibner's Sons. 1882. p. 176 (footnote nr. ii).</ref><ref name="sacred-texts.com"/>
According to [[Homeric Hymn]] II to [[Delian Apollo]], Hera detained [[Eileithyia]] to prevent [[Leto]] from going into labor with Artemis and [[Apollo]], since the father was [[Zeus]]. The other goddesses present at the birthing on [[Delos]] sent [[Iris (mythology)|Iris]] to bring her. As she stepped upon the island, the divine birth began. In the myth of the birth of [[Heracles]], it is Hera herself who sits at the door, delaying the birth of Heracles until her protégé, [[Eurystheus]], had been born first.<ref name="Hom. Il. 19.95">[[Homer]], ''[[Iliad]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hom.+Il.+19.95 19.95ff.]</ref>
The Homeric Hymn to [[Pythian Apollo]] makes the monster [[Typhon|Typhaon]] the offspring of archaic Hera in her [[Minoa]]n form, produced out of herself, like a monstrous version of [[Hephaestus]], and whelped in a cave in [[Cilicia]].<ref>''Iliad'', ii. 781-783)</ref> She gave the creature to [[Python (mythology)|Python]] to raise.
[[Image:Hera Barberini Chiaramonti Inv1210.jpg|thumb|upright|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."<ref>[https://www.gutenberg.org/ebooks/2199 The Iliad by Homer - Project Gutenberg<!-- Bot generated title -->]</ref>
===Matriarchy===
There has been considerable scholarship, reaching back to [[Johann Jakob Bachofen]] in the mid-nineteenth century,<ref>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.</ref> 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 (religion)|cult]].<ref>Slater 1968.</ref>
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.<ref name="ELLER-BRITANNICA">See, for example, the following:
* Cynthia Eller, ''[[The Myth of Matriarchal Prehistory]]: Why an Invented Past Won't Give Women a Future'', (Boston: Beacon Press, 2001);
* ''[[Encyclopædia Britannica]]'' describes this view as "consensus", listing matriarchy as a hypothetical social system. 'Matriarchy' ''Encyclopædia Britannica'', 2007.
</ref>
===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.<ref>Farnell, I 191,</ref> At [[Plataea]], there was a sculpture of Hera seated as a bride by [[Callimachus]], as well as the matronly standing Hera.<ref>Pausanias, [http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Paus.+9.2.1 9.2.7- 9.3.3] {{webarchive|url=https://web.archive.org/web/20151106170825/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Paus.+9.2.1 |date=2015-11-06 }}; Pausanias explains this by telling the myth of the [[Daedala]].</ref>
Hera was also worshipped as a [[virgin]]: there was a tradition in [[Stymphalus (Arcadia)|Stymphalia]] in [[Arcadia (ancient region)|Arcadia]] that there had been a [[Triple Goddess (Neopaganism)|triple shrine]] to Hera the Girl (Παις [Pais]), the Adult Woman (Τελεια [Teleia]), and the Separated (Χήρη [Chḗrē] 'Widowed' or 'Divorced').<ref>Farnell, I 194, citing Pausanias [http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Paus.+8.22.1 8.22.2] {{webarchive|url=https://web.archive.org/web/20151106170827/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Paus.+8.22.1|date=2015-11-06}}' [[Pindar]] refers to the "praises of Hera Parthenia [the Maidenly]" ''[[Olympian ode]]'' [http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Pind.+O.+6.1 6.88] {{webarchive|url=https://web.archive.org/web/20151106170829/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Pind.+O.+6.1|date=2015-11-06}}</ref> In the [[Argolis|region around Argos]], the temple of Hera in [[Ermioni|Hermione]] near Argos was to Hera the Virgin.<ref>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''.</ref> At the spring of [[Kanathos]], close to [[Nauplia]], Hera renewed her virginity annually, in rites that were not to be spoken of (''arrheton'').<ref>[[Pausanias (geographer)|Pausanias]], [http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Paus.+2.38.1 2.38.2-3] {{webarchive|url=https://web.archive.org/web/20151106170831/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Paus.+2.38.1 |date=2015-11-06 }}.</ref> [[Robert Graves]] interprets this as a representation of the new moon ([[Hebe (mythology)|Hebe]]), full moon (Hera), and old moon ([[Hecate]]), respectively personifying the Virgin (Spring), the Mother (Summer), and the destroying Crone (Autumn).<ref>[[Robert Graves]] (1955), ''[[The Greek Myths]]''.</ref><ref>[[Barbara G. Walker]] (1983), ''The Women's Encyclopedia of Myths and Secrets'', p.392 {{ISBN|0-06-250925-X}}</ref>
==Emblems==
[[Image:James Barry 001.jpg|thumb|''Jupiter and Juno on Mount Ida'' by [[James Barry (painter)|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 the Great|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.<ref>Seznec, Jean, ''The Survival of the Pagan Gods: Mythological Tradition in Renaissance Humanism and Art,'' 1953</ref> 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 [[epithets in Homer|Homeric epithet]] ''Boôpis'', is always translated "cow-eyed". In this respect, Hera bears some resemblance to the [[Ancient Egyptian religion|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."<ref>[[Walter Burkert]], ''Greek Religion'', (Harvard University Press) 1985, p. 131</ref>
===Epithets===
Hera bore several epithets in the mythological tradition, including:
* Ἀλέξανδρος (''Alexandros'') 'Protector of Men' (''[[Hera Alexandros|Alexandros]]'') (among the [[Sicyon]]ians)
* Αἰγοφάγος (''Aigophágos'') 'Goat-Eater' (among the [[Lacedaemon]]ians<ref>[[Pausanias (geographer)|Pausanias]], iii. 15. § 7</ref>)
* Ἀκραῖα (''[[Acraea|Akráia]]'') '(She) of the Heights'<ref>James Joseph Clauss, Sarah Iles Johnston. ''[https://books.google.com/books?id=480Wd8G6LPYC&pg=PA46 Medea: Essays on Medea in myth, literature, philosophy, and art]'', 1997. p.46</ref>
* Ἀμμωνία (''[[Hera Ammonia|Ammonia]]'')
* Ἄνθεια (''Antheia''), meaning flowery<ref>[https://www.cs.uky.edu/~raphael/sol/sol-entries/alpha/2504 Suda, alpha, 2504]</ref>
* Ἀργεία (''Argéia'') '(She) of [[Argos, Peloponnese|Argos]]'
* Βασίλεια (''Basíleia'') 'Queen'
* Βουναία (''Bounáia'') '(She) of the Mound' (in [[Ancient Corinth|Corinth]]<ref>Henry George Liddell, Robert Scott. ''[https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0057:entry%3Dbounai/a A Greek-English Lexicon]''</ref><ref>Heinrich Schliemann. ''[https://archive.org/details/ilioscityandcou00unkngoog/page/n318 <!-- pg=284 --> Ilios: The city and country of the Trojans]'', 1881.</ref>)
* Βοῶπις (''Boṓpis'') 'Cow-Eyed'<ref name="Homeric Hymns">''Homeric Hymns''</ref> or 'Cow-Faced'
* Λευκώλενος (''Leukṓlenos'') 'White-Armed'<ref name="Homeric Hymns"/>
* 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 [[Ialysos|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.<ref>[https://www.perseus.tufts.edu/hopper/text?doc=urn:cts:greekLit:tlg0060.tlg001.perseus-grc1:5.55 Diodorus Siculus, Library, 5.55.1]</ref>
* Ζυγία (''Zygia''), as the presider over marriage. Her husband Zeus had also the epithet Zygius (Ζυγίος). These epithets describing them as presiding over marriage.<ref>[https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0104:entry=zygia-bio-1 A Dictionary of Greek and Roman biography and mythology, Zygia and Zygius]</ref>
==Mythology==
===Birth===
[[File:Hera Staatliche Antikensammlungen 2685 full.jpg|thumb|Hera (according to inscription); [[Tondo (art)|tondo]] of an Attic [[white-ground]] ''[[Kylix (drinking cup)|kylix]]'' from [[Vulci]], ca. 470 BCE]]
Hera is the daughter of the youngest Titan [[Cronus]] and his wife, and sister, [[Rhea (mythology)|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]].<ref>{{Cite news|url=https://www.britannica.com/topic/Cronus|title=Cronus {{!}} Greek god|newspaper=Encyclopædia Britannica|access-date=2016-12-04}}</ref>
However, other traditions indicate that, like [[Zeus#Birth|Zeus]] and [[Poseidon#Birth|Poseidon]], Hera may not have been swallowed by Cronus. [[Pausanias_(geographer)|Pausanias]] states that she was nursed as an infant by the three daughters of the river [[Asterion_(god)|Asterion]]: [[Euboea_(mythology)|Euboia]], [[Prosymna_(mythology)|Prosymna]], and [[Acraea|Akraia]].<ref>Pausanias, Description of Greece 2. 17. 1-2, https://www.theoi.com/Nymphe/NymphaiAsterionides.html</ref> Furthermore, in [[the Iliad]], Hera states she was given by her mother to [[Tethys_(mythology)|Tethys]] to be raised: "I go now to the ends of the generous earth on a visit to the [[Okeanos|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." <ref>Homer, Iliad 14. 200 ff, https://www.theoi.com/Titan/TitanisTethys.html#Creation</ref>
===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.<ref>{{cite book |last1=Burkert |first1=Walter |title=Greek religion |date=1985 |publisher=Harvard University Press |location=Cambridge, Mass. |isbn=0674362810 |pages=131–135}}</ref>
In the ''[[Iliad]]'', Zeus implies their marriage was some sort of elopement, as they lay secretly from their parents.<ref>[[Homer]], the ''[[Iliad]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D14%3Acard%3D270 14.295-299]</ref> [[Pausanias (geographer)|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.<ref>[[Pausanias (geographer)|Pausanias]], ''Description of Greece'' [http://www.perseus.tufts.edu/hopper/text?doc=Paus.+2.17.4&fromdoc=Perseus%3Atext%3A1999.01.0160 2.17.4]</ref> 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 [[Rhea (mythology)|mother]], he promised to marry her.<ref>[[Scholia]] on [[Theocritus]]' ''Idylls'' [https://sententiaeantiquae.com/2021/08/21/explaining-the-cuckoo-women-know-everything-4/ 15.64]</ref>
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.<ref>[[Ptolemaeus Chennus]], ''New History'' Book 6, as epitomized by [[Patriarch Photius I of Constantinople|Patriarch Photius]] in his ''[[Bibliotheca (Photius)|Myriobiblon]]'' [https://topostext.org/work/237#190.47 190.47]</ref> 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.<ref>[[Eusebius]], ''[[Praeparatio evangelica]]'' [https://books.google.com/books?id=yNRKAwAAQBAJ&pg=PA92 3.1.84a-b]; Hard, p. [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA137 137]</ref>
According to [[Callimachus]], their wedding feast lasted three thousand years.<ref>[[Callimachus]], ''[[Aetia (Callimachus)|Aetia]]'' fragment [https://dcc.dickinson.edu/callimachus-aetia/untitled-48 48]</ref> The Apples of the [[Hesperides]] that [[Heracles]] was tasked by [[Eurystheus]] to take were a wedding gift by [[Gaia]] to the couple.<ref>[[Pseudo-Apollodorus]], ''Library'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D2%3Achapter%3D5%3Asection%3D11 2.5.11]</ref>
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]].<ref>[[Pausanias (geographer)|Pausanias]], ''Description of Greece'' [https://www.perseus.tufts.edu/hopper/text?doc=Paus.+9.3.1&fromdoc=Perseus%3Atext%3A1999.01.0160 9.3.1]–[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D9%3Achapter%3D3%3Asection%3D2 9.3.2]</ref> 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.{{sfn|Murray|1842|page=[https://books.google.gr/books?id=RNVPAAAAYAAJ&pg=PA313 313]}}
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.<ref>[[Diodorus Siculus]], ''[[Bibliotheca historica|Library of History]]'' [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/4B*.html#p391 4.14.4]</ref>
=== Heracles ===
[[Image:Herakles strangling snakes Louvre G192.jpg|thumb|[[Heracles]] strangling the snakes sent by Hera, [[Attica|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 [[Mount Olympus|Olympus]] to [[Argos, Peloponnese|Argos]] and made the wife of [[Sthenelus (son of Andromeda and Perseus)|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.<ref name="Hom. Il. 19.95"/> In [[Pausanias (geographer)|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 [[Galanthis|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.<ref name="Paus. 9.11.3">[[Pausanias (geographer)|Pausanias]], ''Description of Greece'' [https://www.perseus.tufts.edu/hopper/text?doc=Paus.+9.11.3 9.11.3]</ref>
Hera's wrath against Zeus' son continues and while Heracles is still an infant, Hera sends two [[Serpent (symbolism)|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.<ref name=":2">{{Cite book|url=https://books.google.com/books?id=cZATs1x4BnsC&q=Galanthis+greek+mythology|title=Gods, Demigods and Demons: An Encyclopedia of Greek Mythology|last=Evslin|first=Bernard|date=2012-10-30|publisher=Open Road Media|isbn=9781453264386|language=en}}</ref>
[[File:Jacopo Tintoretto - The Origin of the Milky Way - Google Art Project.jpg|thumb|''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.<ref>{{cite journal|jstor=867195|title=The Origin of the Milky Way in the National Gallery|last1=Mandowsky|first1=Erna|journal=The Burlington Magazine for Connoisseurs|year=1938|volume=72|issue=419|pages=88–93}}</ref> Unlike any Greeks, the [[Etruscan civilization|Etruscan]]s 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 [[Insanity|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 [[Karkinos|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 (mythology)|Dione]] tells [[Aphrodite]] in the ''[[Iliad]]'', Book V. Afterwards, Hera sent a [[gadfly (mythology)|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 (mythology)|Hebe]] as his bride. Whatever myth-making served to account for an archaic representation of Heracles as "Hera's man" it was thought [[Decorum|suitable]] for the builders of the Heraion at [[Paestum]] to depict the exploits of Heracles in [[bas-relief]]s.<ref>Kerenyi, p 131</ref>
=== 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 [[Solid earth|terra-firma]], the mainland, any island at sea, or any place under the sun.<ref>[[Gaius Julius Hyginus]], ''Fabulae'' 140).</ref> 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.<ref>Hammond. ''Oxford Classical Dictionary.'' 597-598.</ref> Afterwards, Zeus secured Delos to the bottom of the ocean.{{sfn|Freese|1911|p=184}} The island later became sacred to Apollo. Alternatively, Hera kidnapped [[Eileithyia]], the goddess of childbirth, to prevent Leto from going into labor. The other gods bribed Hera with a beautiful necklace nobody could resist and she finally gave in.<ref name=":4">{{cite journal|jstor=639206|title=Pindar on the Birth of Apollo|last1=Rutherford|first1=Ian|journal=The Classical Quarterly|year=1988|volume=38|issue=1|pages=65–75|doi=10.1017/S000983880003127X|s2cid=170272842}}</ref>
Either way, Artemis was born first and then assisted with the birth of Apollo.<ref>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.</ref> Some versions say Artemis helped her mother give birth to Apollo for nine days.<ref name=":4" /> 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.<ref>{{Cite book|title=Theogony|last=Hesiod|pages=Line 918}}</ref>
===Io and Argus===
[[Image:Figino.jpg|thumb|upright|left|''[[Io (mythology)|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]] ({{lit|all-seeing}}) to watch over her, but Zeus sent Hermes to kill him.<ref name="OCD_Io">{{cite book |last1=Dowden |first1=Ken |editor1-last=Hornblower & Spawforth |title=The Oxford Classical Dictionary |date=1996 |publisher=Oxford University Press |location=Oxford |isbn=019866172X |pages=762–763 |edition=Third |chapter=Io}}</ref> Infuriated, Hera then sent a gadfly (Greek {{lang|grc|oistros}}, compare [[Estrus cycle|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]].<ref name="OCD_Io" />
=== Judgment of Paris ===
{{Main|Judgement of Paris}}
[[File:Mengs, Urteil des Paris.jpg|thumb|This is one of the [[Judgement of Paris#Gallery|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.<ref>Scholiast on Homer’s ''[[Iliad]]''; Hyginus, ''[[Fabulae]]'' 54; Ovid, ''[[Metamorphoses]]'' 11.217.</ref> Possibly for this reason,<ref>[[Bibliotheca (Pseudo-Apollodorus)|Apollodorus]], [https://www.perseus.tufts.edu/hopper/text?doc=Apollod.+1.1.1&redirect=true 3.168].</ref> Thetis was betrothed to an elderly human king, [[Peleus]] son of [[Aeacus]], either upon Zeus' orders,<ref>[[Pindar#Chronological order|Pindar]], ''Nemean'' 5 ep2; Pindar, ''Isthmian'' 8 str3–str5.</ref> or because she wished to please Hera, who had raised her.<ref>Hesiod, ''[[Catalogue of Women]]'' fr. 57; ''[[Cypria]]'' fr. 4.</ref> 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.<ref>Photius, ''Myrobiblion'' 190.</ref> 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:<ref>[[Hyginus]], ''[[Fabulae]]'' 92.</ref> a [[golden apple]] inscribed with the word καλλίστῃ (kallistēi, "To the fairest").<ref>[[Bibliotheca (Pseudo-Apollodorus)|Apollodorus]], [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DEpitome%3Abook%3DE%3Achapter%3D2%3Asection%3D2 E.3.2].</ref> [[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 (mythology)|Paris]], a [[Troy|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 Minor|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 of Troy|Helen]], who was, unfortunately for Paris, already married to King [[Menelaus]] of [[Sparta#Prehistory, "dark age" and archaic period|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 [[Troy|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 (Homer)|Achaeans]] in battle and she agrees to assist with interfering on their behalf.<ref name="Iliad">{{cite book|last1=Homer|title=The Iliad|url=https://archive.org/details/theiliad02199gut}}</ref>
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.<ref name="Iliad" />
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.<ref>Homer. ''Iliad'', Book 14, Lines 153-353.</ref>
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.<ref name="Iliad" />
=== Minor stories ===
[[Image:Hera Prometheus Cdm Paris 542.jpg|thumb|Hera and [[Prometheus]], [[Tondo (art)|tondo]] of a 5th-century BCE cup from [[Vulci]], [[Etruria]]]]
====Semele and Dionysus====
{{See also|Dionysus#Birth}}
When Hera learned that [[Semele]], daughter of [[Cadmus]] King of [[Thebes, Greece|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]],<ref name="Hamilton">Hamilton, Edith (1969). "Mythology".</ref> 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 (mythology)|Rhea]], or [[Demeter]].<ref>Seyffert ''Dictionary''</ref> 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 (mythology)|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.<ref name=johnston>{{cite book|editor-last=Johnston |editor-first=Sarah Iles |title=Restless Dead: Encounters Between the Living and the Dead in Ancient Greece|publisher=Univ of California Press |year=2013|url=https://books.google.com/books?id=57MwDwAAQBAJ&pg=PA174 |page=174|isbn=9780520280182 }}</ref><ref>{{harvp|Ogden|2013b|p=98}}: "Because of Hera ... she lost [''or'': destroyed] the children she bore".</ref> Lamia became disfigured from the torment, transforming into a terrifying being who hunted and killed the children of others.<ref>[[Duris of Samos]] (d. 280 B. C.), ''Libyca'', quoted by {{harvp|Ogden|2013b|p=98}}</ref>
====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.<ref>[[Ovid]], ''[[Metamorphoses]]'' 6.89 - 91</ref>
====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, [[Kleobis and Biton|Biton]] and [[Cleobis]], pulled the cart the entire way (45 [[stadia (length)|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.<ref>Herodotus' ''History'', Book I</ref>
====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 (mythology)|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 [[Gaius Julius Hyginus|Hyginus]], trampled on them and became a man once more.<ref>Hygini, ''[[Gaius Julius Hyginus#Fabulae|Fabulae]]'', LXXV</ref>
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 [[Sexual intercourse|intercourse]]. Zeus claimed it was women; Hera claimed it was men. When Tiresias sided with Zeus, Hera struck him blind.<ref name=":3" /> 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 (Greek mythology)|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 (Greek mythology)|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]].<ref>Kerenyi 1951, p.160</ref>
===Children===
{| class="wikitable" style="margin: 1em 1em 1em 0; background: #f9f9f9; border: 1px #aaa solid; border-collapse: collapse; font-size: 95%;"
|-
! Name !! Father !! Functions !! Explanation
|-
| [[Angelos (mythology)|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 (mythology)|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 [[Greek underworld|Underworld]]. Consequently, she received the world of the dead as her realm of influence, and was assigned the epithet ''katachthonia'' ("she of the underworld").<ref>Scholia on Theocritus, Idyll 2. 12 referring to [[Sophron]]</ref>
|-
| [[Ares]]
| Zeus
| God of war
| According to [[Hesiod]]'s ''[[Theogony]]'', he was a son of Zeus and Hera.<ref name="Theo-921">''Theogony'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+921 921–922].</ref>
|-
| [[Arge]]
| Zeus
| A [[nymph]]
| A nymph daughter of Zeus and Hera.<ref>{{Cite book|title=A Classical Manual, being a Mythological, Historical and Geographical Commentary on Pope's Homer, and Dryden's Aeneid of Virgil with a Copious Index|last=Murray|first=John|year=1833|location=Albemarle Street, London|pages=8}}</ref>
|-
| [[Charites]]
| Not named
| Goddesses of grace and beauty
| Though usually considered as the daughters of Zeus and [[Eurynome]], or [[Dionysus]] and [[Coronis (mythology)|Coronis]] according to [[Nonnus]],<ref>[[Nonnus]], ''[[Dionysiaca]]'' [https://topostext.org/work/529#48.548 48.548]</ref> the poet [[Colluthus]] makes them the daughters of Hera, without naming a father.<ref>[[Colluthus]], ''Rape of Helen'' [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Colluthus/Rape_of_Helen*.html#p555 173]</ref>
|-
| [[Eileithyia]]
| Zeus
| Goddess of childbirth
| In ''Theogony'' and other sources, she is described as a daughter of Hera by Zeus.<ref name="Theo-921"/> 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 [[Gaius Julius Hyginus|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 (mythology)|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 (mythology)|Hebe]]
| Zeus
| Goddess of youth
| She was a daughter of Zeus and Hera.<ref>[[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+921 921–922]; [[Homer]], ''[[Odyssey]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:11.601 11. 604–605]; [[Pindar]], ''Isthmian'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DI.%3Apoem%3D4 4.59–60]; [[Bibliotheca (Pseudo-Apollodorus)|Apollodorus]], [http://data.perseus.org/citations/urn:cts:greekLit:tlg0548.tlg001.perseus-eng1:1.3.1 1.3.1], and later authors.</ref> In a rare alternative version, Hera alone produced Hebe after being impregnated by eating lettuce.<ref name=":3">{{Cite book|url=https://books.google.com/books?id=YTkjHT6N9nIC&q=hera+impregnated+by+lettuce|title=The Writing of Orpheus: Greek Myth in Cultural Context|last=Detienne|first=Marcel|date=2002-11-25|publisher=JHU Press|isbn=9780801869549|language=en}}</ref>
|-
| [[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 (mythology)|Metis]], so she gave birth to Hephaestus without union with Zeus<ref name=":1">''Theogony'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+924 924–929].</ref> (though Homer has Hephaestus refer to "father Zeus"<ref>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.</ref>). Hera was then disgusted with Hephaestus' ugliness and threw him from [[Mount Olympus]].<ref name=":0">{{Cite journal|last=Deris|first=Sara|date=2013-06-06|title=Examining the Hephaestus Myth through a Disability Studies Perspective|url=http://jps.library.utoronto.ca/index.php/prandium/article/download/19652|journal=Prandium: The Journal of Historical Studies at University of Toronto Mississauga|language=en|volume=2|issue=1}}</ref> In a version of the myth,<ref name=Hedreen_2004>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.</ref><ref name=Kerenyi_1951>Karl Kerenyi (1951) ''The Gods of the Greeks'', pp 156–158.</ref> 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.<ref name=":0" /> The other gods begged Hephaestus to return to Olympus to let her go, but he repeatedly refused.<ref name=Kerenyi_1951/> [[Dionysus]] got him drunk and took him back to Olympus on the back of a mule.<ref>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]].</ref> Hephaestus released Hera after being given [[Aphrodite]] as his wife.{{sfn|Slater|1968|pages=199–200}}
|-
| [[Pasithea]]
| [[Dionysus]] (?)
| One of the [[Charites|Graces]]
| Although in other works Pasithea doesn't seem to be born to Hera, [[Nonnus]] made the Grace Hera's daughter.<ref>[[Nonnus]], ''[[Dionysiaca]]'' [https://topostext.org/work/529#31.159 31.186]</ref> Elsewhere in the book, Pasithea's father is said to be [[Dionysus]],<ref>[[Nonnus]], ''[[Dionysiaca]]'' [https://topostext.org/work/529#15.86 15.91]</ref> but it's unclear whether those two together are meant to be Pasithea's parents.{{refn|group=note|name=first|Throughout the epic, [[Nonnus]] gives several times conflicting parentages of various characters; for example [[Helios]]'s daughter [[Astris]]'s mother in book 17<ref>[[Nonnus]], ''[[Dionysiaca]]'' [https://topostext.org/work/529#17.269 17.280]</ref> seems to be [[Clymene (mother of Phaethon)|Clymene]] while it's [[Ceto (Oceanid)|Ceto]] in Book 26,<ref>[[Nonnus]], ''[[Dionysiaca]]'' [https://topostext.org/work/529#26.351 26.355]</ref> and [[Lelantos]]' daughter [[Aura (mythology)|Aura]]'s mother is [[Cybele]] in Book 1,<ref>[[Nonnus]], ''[[Dionysiaca]]'' [https://topostext.org/work/529#1.11 1.27]</ref> but [[Periboea]] in Book 48.<ref>[[Nonnus]], ''[[Dionysiaca]]'' [https://topostext.org/work/529#48.247 48.247].</ref> Moreover, Pasithea is described as one of the Graces, and elsewhere in the poem the Graces' parents are given as Dionysus and [[Coronis (mythology)|Coronis]].<ref>[[Nonnus]], ''[[Dionysiaca]]'' [https://topostext.org/work/529#48.548 48.548]</ref>}}
|-
| [[Prometheus]]
| [[Eurymedon (mythology)|Eurymedon]]
| God of forethought
| Although usually Prometheus is said to be the son of [[Iapetus]] by his wife [[Clymene (mythology)|Clymene]]<ref>[[Hesiod]], ''[[Theogony]]'' [http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D507 507]</ref> or [[Asia (Oceanid)|Asia]],<ref>Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D2%3Asection%3D2 1.2.2]</ref> Hellenistic poet [[Euphorion of Chalcis|Euphorion]] made Prometheus the son of Hera by the giant [[Eurymedon (mythology)|Eurymedon]], who raped the young goddess while she was still living with her parents.<ref>Scholium on the ''[[Iliad]]'' [https://books.google.com/books?id=-9EIAAAAQAAJ&pg=PA515&lpg=PA515 14.295]</ref><ref>Gantz, pp. 16, 57; Hard, [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA88 p. 88].</ref>
|-
| [[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'').<ref>{{Cite journal|last=Decker|first=Jessica Elbert|date=2016-11-16|title=Hail Hera, Mother of Monsters! Monstrosity as Emblem of Sexual Sovereignty|journal=Women's Studies|volume=45|issue=8|pages=743–757|doi=10.1080/00497878.2016.1232021|s2cid=151482537|issn=0049-7878}}</ref> According to the [[Homeric Hymns|''Homeric Hymn to Apollo'']] (6th century BCE), [[Typhon]] was the [[Parthenogenesis|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.<ref>[[Homeric Hymns|''Homeric Hymn to Apollo'']] [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0138%3Ahymn%3D3%3Acard%3D305 306–348]. [[Stesichorus]], Fragment 239 (Campbell, [https://www.loebclassics.com/view/stesichorus_i-fragments/1991/pb_LCL476.167.xml?result=1&rskey=56v0bn pp. 166–167]) also has Hera produce Typhon alone to "spite Zeus".</ref> Hera gave the infant Typhon to the serpent [[Python (mythology)|Python]] to raise, and Typhon grew up to become a great bane to mortals.<ref>Gantz, p. 49, remarks on the strangeness of such a description for one who would challenge the gods.</ref> 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.<ref>Kirk, Raven, and Schofield. [https://books.google.com/books?id=kFpd86J8PLsC&pg=PA59 pp. 59–60 no. 52]; Ogden 2013b, [https://books.google.com/books?id=Vv0Fxm6Amh4C&pg=PA36 pp. 36–38]; Gantz, pp. 50–51, Ogden 2013a, [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA76 p. 76 n. 46].</ref>
|}
==Genealogy==
{{chart top|Hera's family tree <ref>This chart is based upon [[Hesiod]]'s ''[[Theogony]]'', unless otherwise noted.</ref>|collapsed=no}}
{{chart/start}}
{{chart|}}
{{chart| | | | | | | | | | | |URA |y|GAI |URA=[[Uranus (mythology)|Uranus]]|GAI=[[Gaia (mythology)|Gaia]]}}
{{chart| | | | | | | | | | | | |,|-|^|-|.}}
{{chart|URA| | | | | | | | |CRO |y|RHE |URA=<small>Uranus' genitals</small>|CRO=[[Cronus]]|RHE=[[Rhea (mythology)|Rhea]]}}
{{chart| |!| | |,|-|-|-|-|-|-|-|v|-|^|-|v|-|-|-|v|-|-|-|v|-|-|-|.}}
{{chart| |!| |ZEU |V|~|~|y|~|HER | |POS | |HAD | |DEM | |HES |ZEU=[[Zeus]]|HER='''HERA'''|POS=[[Poseidon]]|HAD=[[Hades]]|DEM=[[Demeter]]|HES=[[Hestia]]}}
{{chart| |!| | | | |:| |,|^|-|.| |!}}
{{chart|border=0| |!| | | | |:| |!| |AAA |!|AAA= a <ref>According to [[Homer]], ''[[Iliad]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:1.570 1.570–579], [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:14.338 14.338], ''[[Odyssey]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.312 8.312], Hephaestus was apparently the son of Hera and Zeus, see Gantz, p. 74.</ref>}}
{{chart|border=0| |!| | | | |:| |!| | |!|BBB |BBB= b<ref>According to [[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+927 927–929], Hephaestus was produced by Hera alone, with no father, see Gantz, p. 74.</ref>}}
{{chart| |!| | | | |:| |!| | |!| |!}}
{{chart| |!| | | | |:|ARE | |HEP |HEP=[[Hephaestus]]|ARE=[[Ares]]}}
{{chart| |!| | | | |D|~|~|~|y|~|~|~|~|MET |MET=[[Metis (mythology)|Metis]]}}
{{chart| |!| | | | |:| | |ATH |ATH=[[Athena]]<ref>According to [[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+886 886–890], of Zeus' children by his seven wives, Athena was the first to be conceived, but the last to be born; Zeus impregnated Metis then swallowed her, later Zeus himself gave birth to Athena "from his head", see Gantz, pp. 51–52, 83–84.</ref>}}
{{chart| |!| | | | |D|~|~|~|y|~|~|~|~|LET |LET=[[Leto]]}}
{{chart| |!| | | | |:| |,|-|^|-|.}}
{{chart| |!| | | | |:|APO | |ART |APO=[[Apollo]]|ART=[[Artemis]]}}
{{chart| |!| | | | |D|~|~|~|y|~|~|~|~|MAI |MAI=[[Maia (mythology)|Maia]]}}
{{chart| |!| | | | |:| | |HER |HER=[[Hermes]]}}
{{chart| |!| | | | |D|~|~|~|y|~|~|~|~|SEM |SEM=[[Semele]]}}
{{chart| |!| | | | |:| | |DIO |DIO=[[Dionysus]]}}
{{chart| |!| | | | |L|~|~|~|~|y|~|~|~|DIO |DIO=[[Dione (Titaness)|Dione]]}}
{{chart|border=0|AAA | | | | | | | |BBB|AAA= a <ref>According to [[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+183 183–200], Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100.</ref>|BBB= b<ref>According to [[Homer]], Aphrodite was the daughter of Zeus (''[[Iliad]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:3.374 3.374], [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:20.105 20.105]; ''[[Odyssey]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.308 8.308], [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.320 320]) and Dione (''[[Iliad]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:5.370 5.370–71]), see Gantz, pp. 99–100.</ref>}}
{{chart| |`|-|-|-|-|-|-|-|.| |!}}
{{chart| | | | | | | | | |APH |APH=[[Aphrodite]]}}
{{chart/end}}
{{chart bottom}}
==Art and events==
* [[Barberini Hera]] - a Roman sculpture of Hera/Juno
* [[Hera Borghese]] - a sculpture related to Hera
* [[Hera Farnese]] - a sculpture of Hera's head
* [[Heraea Games]] - games dedicated to Hera—the first sanctioned (and recorded) women's athletic competition to be held in the [[stadium at Olympia]].
==See also==
{{Portal inline|Ancient Greece}}
{{Portal inline|Myths}}
{{Portal inline|Religion}}
* [[Auðumbla]], a primeval cow in Norse mythology
* [[Parvati]]
== Footnotes ==
{{reflist|group=note}}
==Notes==
{{Reflist|30em}}
==References==
* [[Bibliotheca (Pseudo-Apollodorus)|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. [https://www.perseus.tufts.edu/hopper/text;jsessionid=C431BA809CA4DEA22A15DA9C666F3400?doc=Perseus%3atext%3a1999.01.0022%3atext%3dLibrary Online version at the Perseus Digital Library].
* [[Walter Burkert|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.
* {{EB1911 | last=Freese |first=John Henry |wstitle=Apollo |volume=2|pages=184–186}}
* 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).
* [[Robert Graves|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}}. [https://books.google.com/books?id=r1Y3xZWVlnIC&printsec=frontcover 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. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D1 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. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D1%3Acard%3D1 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. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0136%3Abook%3D1%3Acard%3D1 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.
* {{cite book| first1 = John |last1 = Murray |date = 1842 |location = London | publisher= Taylor and Walton| title = A Dictionary of Greek and Roman Antiquities, edited by [[William Smith (lexicographer)|William Smith]]}}
* [[Pindar]], ''Odes'', Diane Arnson Svarlien. 1990. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DO.%3Apoem%3D1 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}}.
* [[Gaius Julius Hyginus|Hyginus, Gaius Julius]], [http://www.theoi.com/Text/HyginusFabulae1.html ''The Myths of Hyginus'']. Edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960.
* [[Pausanias (geographer)|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. [https://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.1.1 Online version at the Perseus Digital Library].
* [[Nonnus]], ''[[Dionysiaca]]''; translated by [[W. H. D. Rouse|Rouse, W H D]], III Books XXXVI–XLVIII. [[Loeb Classical Library]] No. 346, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1940. [https://archive.org/stream/dionysiaca03nonnuoft#page/n5/mode/2up Internet Archive].
* [[Karl Kerenyi|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. ([http://www.ancientlibrary.com/seyffert/0281.html On-line text])
* [[Jean Seznec|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.
* [[William Smith (lexicographer)|Smith, William]]; ''[[Dictionary of Greek and Roman Biography and Mythology]]'', London (1873). [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0104:entry=galinthias-bio-1&highlight=galanthis "Gali'nthias" ]
==External links==
* [http://www.theoi.com/Olympios/Hera.html Theoi Project, Hera] Hera in classical literature and Greek art
* [https://web.archive.org/web/20121128121229/http://www.wbenjamin.org/nc/heraion.html The Heraion at Samos]
== 概要 ==
