#just so i can read that scholia?

[thatpyroblogs]

Once again I find myself discovering some small obscure piece of mythology and going down a rabbit hole of trying to find whatever information I can find. In this case it is the desire to find out more about Angelos, supposedly a daughter of Zeus and Hera.

First, let me just say what an absolute pain it is to find information on a goddess that has a name still in use to this day. Every attempt to try and find research papers on the topic is hindered by the fact that most searches tend to think I'm trying to find papers using the author's name. Attempting to use advanced settings has thus far told me there are zero papers about Angelos. Or at least zero papers accessible to someone without academic access.

Now for what I was able to find. There appears to be only one surviving story on Angelos written by the Greek poet Theocritus. Except that's not entirely true. From what I can understand the surviving story isn't actually the original story, but instead commentary on the original story. This commentary is on Theocritus' poem Idyll II.

Okay so let's look at Idyll II before we get into the commentary. The summary isn't super helpful in my opinion because it says the poem is a monologue by a girl named Simaetha who is laying a fire-spell upon her neglectful lover and that feels like a major simplification of the poem if you read it. Reading the poem yourself you find that Simaetha seems to imply that she slept with this lover after he courted her and, once he got what he wanted, he ghosted her and is pursuing other loves so now she's calling upon Hecate to curse him.

Alright, so now the question is how does this relate to Angelos? Well from what I understand the commentary likely has to do with the mention of Hecate in the Idyll II. Supposedly Angelos might be a proto-verison of Hecate. Of course I can't be 100% certain what the commentary says because the only source for it is the book Scholia in Theocritum Vetera by Carl Wendel. Now good news is you can read this book for free here. Bad news, it is only readable if you can read ancient Greek, which is why a lot of what I've written on the commentary is speculation gleamed from what others have said about it.

This circles back to the one English source I found on Angelos which is Wikipedia. Wikipedia claims the one myth for Angelos involves her stealing Hera's anointments and giving them to one of Zeus' lovers (Europa). Hera does not take kindly to this and Angelos is forced to flee and hide from her mother. She first hides with a woman in labor before hiding among some people are carrying a dead man where Hera finally gives up chasing her. Zeus than orders Angelos to be cleansed by the Cabeiri (another rabbit hole I am pointedly looking away from) in the waters of a lake tied to the Underworld.

The scholia commentary I am unable to read apparently cites this myth when talking about possible origins for Hecate, which seems to imply that after Angelos is cleansed in the Underworld's waters she becomes Hecate. Also if I'm understanding the references on Wikipedia correctly they all seem to imply that the ancient Greek write Sophron is the one who wrote down the Angelos myth the scholia refers to.

Overall Angelos seems like a really interesting character that appears to have become the unfortunate victim of the passage of time and a lack of interest in lesser known Greek deities.

EDIT: I had ignored the 4th source on the Angelos Wikipedia page because it was an old German encyclopedia which I had zero hope of finding. Except apparently the full text that is being referenced is on Wikisource and can therefore be read. I completely forgot that Wikisource exists. This source appears to corroborate that Sophron is the source of all the information we know about Angelos. The notes indicate there may be more information about Angelos in another part of the encyclopedia so I've got more researching to do.

The world if girls would project their mommy issues on Clytemnestra and Electra, Helen and Hermione, Cassiopeia and Andromeda, Hera and Angelos etc. instead of Demeter and Persephone:

[mask131]

A continuation of my Medusa post here.

Since people have been asking for links and sources about Medusa, I'll provide a little bibliography of various sources you can compare and debate about. Note that the bibliography about Medusa is even wider and bigger than the little samples I provide below, but I think they form a good "basic set" or "starting kit". (And I might have forgotten things, since I originally wrote my post unplanned and wasn't ready for it to blow up so much. I am just a tiny little blog that didn't get as much as seven likes on my biggest things you know Xp)

First of all, a resource that is fully available for free on Google Books: here, or here. It is called "Dangerous Beauties: Medusa in Classical Art", a Metropolitan Museum of Art Bulletin, published in the winter of 2017. Very beautiful and informative with lot of nice art. There's also more about the exposition tied to this publication here. There was another publication by the Metropolitan Museum that can be of some interest, Majorie Milne's "Perseus and Medusa on an Attic Vase".

When it comes to English-speaking books analysing and dissecting the Medusa myth, two works keep popping up everywhere. 2003's "The Medusa Reader", and Stephen Wilk's "Medusa: Solving the Mystery of the Gorgon". They do form references when it comes to the overview, analysis and evolution of the Gorgon figure. Other works of note include David Leeming's "Medusa in the Mirror of Time", and Thalia Feldman's "Gorgo and the Origins of Fear" (published within "Arion", I don't know if it had been published elsewhere). The Internet Archive has a free copy, right here, of Frederick Thomas Elworthy's "The Evil Eye: The Classical Account of an Ancient Superstition".

If you can read French, go read Jean-Pierre Vernant's works that tackled the Gorgon: "La mort dans les yeux: Figures de l'Autre en Grèce Ancienne", (Death in the eyes: Figures of the Other in Ancient Greece - explores the legends of the Gorgon and of Artemis) ; and his co-work with Pierre-Vidal Naquet "Mythe et tragédie en Grèce Ancienne" (Vernant did wrote in English a part of The Medusa Reader, the article "In the mirror of Medusa"). Jean Clair also wrote an interesting document: "Méduse. Contribution à une anthropologie des arts du visuel."

And finally, the cherry at the top, the Internet Archive even has a copy of the scholia (well, one of them), in which the old Pherecyde tales are described - the ones that make proof the idea of Medusa having been turned into a monster by Athena due to a crime of vanity and boasting is as old as the 5th century BC. It is right here. If you like to read Latin, go have fun.

(Shoutout to the people who asked for links and sources - which is absolutely normal and indeed much needed in this time of widespread misinformation and websites that can literaly invent Greek goddesses of torture out of nowhere

@60sec400 @fishlord-main @nouzillard @bigsnorp @gendermeh and probably others I forgot about

EDIT: adding @tanoraqui and @beanshery to the list)

[sunnyapollonjabrigidotter]

Gaius Iulius Hyginus ...

"Latin author, a pupil of the scholar Alexander Polyhistor, and a freedman of Caesar Augustus. He was elected superintendent of the Palatine library by Augustus according to Suetonius' De Grammaticis, 20. It is not clear whether Hyginus was a native of the Iberian Peninsula or of Alexandria." Wikipedia

"Under the name of Hyginus there are extant what are probably two sets of school notes abbreviating his treatises on mythology; one is a collection of Fabulae ("stories"), the other a "Poetical Astronomy"."

He's got many lost writings... (hate when this happens, but nah...)

More on the Fabulae..

"The Fabulae consists of some three hundred very brief and plainly, even crudely, told myths (such as Agnodice) and celestial genealogies,[3] made by an author who was characterized by the modern editor, H. J. Rose, as adulescentem imperitum, semidoctum, stultum—"an ignorant youth, semi-learned, stupid"—but valuable for the use made of works of Greek writers of tragedy that are now lost. Arthur L. Keith, reviewing H. J. Rose's edition (1934) of Hygini Fabulae,[4] wondered "at the caprices of Fortune who has allowed many of the plays of an Aeschylus, the larger portion of Livy's histories, and other priceless treasures to perish, while this school-boy's exercise has survived to become the pabulum of scholarly effort." Hyginus' compilation represents in primitive form what every educated Roman in the age of the Antonines was expected to know of Greek myth, at the simplest level. The Fabulae are a mine of information today, when so many more nuanced versions of the myths have been lost.

In fact the text of the Fabulae was all but lost: a single surviving manuscript from the abbey of Freising,[5] in a Beneventan script datable c. 900, formed the material for the first printed edition, negligently and uncritically[6] transcribed by Jacob Micyllus, 1535, who may have supplied it with the title we know it by.[7] In the course of printing, following the usual practice, by which the manuscripts printed in the 15th and 16th centuries have rarely survived their treatment at the printshop, the manuscript was pulled apart: only two small fragments of it have turned up, significantly as stiffening in book bindings.[8] Another fragmentary text, dating from the 5th century is in the Vatican Library.[9]

Among Hyginus' sources are the scholia on Apollonius of Rhodes' Argonautica, which were dated to about the time of Tiberius by Apollonius' editor R. Merkel, in the preface to his edition of Apollonius (Leipzig, 1854)."

Yeah, seems.. idk... im confused...

Gotta appreciate the ones who can work a nice way out w too little infos, really want to know what he had to say on the godess he & probably a select group of ppl envisioned as a primordial, was it instead of another primordial as we learn in Hesiod's Theogony... or was an addition, did i read right? Appeared b4 Chaos?? Or im already confusing w sth else... my bad, cs taken a mlp pause to work on a ship edits, of which two i lost cs picsart got bugs agn...

But here's the one that didnt (cs didnt forget to save)... the pony on the right is the oc, ik, i placed cheese sandwich too much in center, so it looks like its abt him, but no, he's just a pal... the name of the blue one w what i envisioned as brown curly mane w blue highlights, is Swirling Magus - & he's oc kid of wizwinds (wiz & winds) gay ship from mlp equestria girls... he's a nice guy, an ambivert, likes both to study like twillight, & hangout w friends, hold magical performances, & he can be so silly... pronouns: he/they

Yeah, just explained my dizzy mind 😆😁

Now ill back to Higynus ...

Found it on topostext.org 😍

"§ 0.2 Preface: From Caligine (Mist) (was born) Chaos; from Chaos and Caligine: Night, Day, Erebus, Aether. From Night and Erebus: Fate, Old Age, Death, Dissolution, Continence, Sleep, Dreams, Love — that is, Lysimeles, Epiphron, dumiles [?} Porphyrion, Epaphus, Discord, Wretchedness, Wantonness, Nemesis, Euphrosyne, Friendship, Compassion, Styx; the three Fates, namely, Clotho, Lachesis, and Atropos; the Hesperides, Aegle, Hesperie, aerica." ...

Here

[cacaesar]

Thanks for tagging me @brisim-claimhte! And hi @littlesparklight! For a quick intro: I read Classics at the University of Oxford, and I specialise in Homeric lit and archaeology (basically, the Iliad and Odyssey and all the accompanying traditions, and the Mycenaean archaeology we associate with the sites mentioned in Homer, PARTICULARLY involving Spartan history!). I am also writing a Myth retelling at the moment of Apollo and Hyacinthus, which is where this is extra relevant to your question! Hyacinthus, being an ancestor of Helen and Tyndareus, has meant that I've spent a lot of time outside of even my degree having to research these later Spartans (no less because they show up in later chapters of my book!) We get quite a satisfactory answer from early on in epic tradition - actually from the Epic Cycle itself (the traditions surrounding which pre-date Homer's works, which are already VERY early, quite significantly!), and with the help of our best-friend Apollodorus as a more specific reference where he recalls these very early (canonised) traditions (Apollodorus 3.10.9): Thanks to the oath which is sworn over Helen's marriage (that the suitors shall protect her chosen husband from any quarrel over her), Menelaus receives the unanimous support of all of the palatial states through sacred oath. Placing him on the throne of Sparta only secures Sparta's safety, and essentially makes Menelaus the most glorious "son" of Tyndareus, so Tyndareus resigns his throne to him. That's the oldest variant I am aware of (coming from the epic cycle despite Apollodorus' record date being later; it is also in the Loeb on Greek Epic Cycle Fragments but I unfortunately do not have that to hand at the minute!), and it's the one which holds up with Homeric honour codes etc. Tyndareus has, by this point, already faced a (temporarily) successful attempt on his throne. If he can prevent it again by placing a unanimously agreed upon leader (and the other kings/princes had all agreed that Menelaus should marry Helen and be under their protection) there in his stead, then the kingdom is secured. It's quite a neat little wrap-up within the Epic tradition itself!! Though just to address the issue of the brothers Castor and Pollux for completeness:

firstly, take into account the very real concern of being overthrown. If Menelaus is on the throne, at least Tyndareus' family have the royal seat.

It is also possible that Menelaus was made king AFTER Helen was taken. The Tradition does not say WHEN Tyndareus gave up his throne to Menelaus, and there is a rather important incident right after Helen is taken by Paris (in fact, the beginnings of the incident allow for her to be taken!); the death of Castor (and Pollux).

The brothers died in an altercation with their cousins (again, issues re. brothers taking over thrones that Tyndareus might have been worried about) after Helen was taken and while their father was in Crete. It is more than reasonable to assume that in order for Menelaus to make war on behalf of his stolen wife, he needed the status of a βασιλευς (Basileus, roughly 'king') and, without any legitimate heirs to lay claim to the throne - with Agamemnon already ruling in his own kingdom (somewhere in the Argolid, the traditions all vary!) - Menelaus is the only choice left. Helen is of course entirely unaware of her brothers' deaths as we see in the Iliad, when she wonders why they're not there fighting for her. In short, if you take your Apollodorus reference with an earlier one in book 3 which references the actual epic cycle fragments and scholia, and the claims of which we see in the epic cycle fragments and Homeric epics themselves, you have your answer pretty well defined from a very early canon! Hope this helps in some way, even if just to say you already had the answer there? It's a 1am post, so apologies for it perhaps being a little clunky or poorly formatted! :) I am tired, and so too are my fingers from typing! TL;DR - the most easily-explained (and evidenced in the epic cycle itself, later recalled by Apollodorus) timeline is: Oath sworn, Helen abducted, Castor and Pollux die, Tyndareus hands down to who is now his only heir so the battle can be led as he is too old and the oath supports Menelaus not him; Menelaus crowned king. Then Trojan War

I was checking something quickly on Wikipedia but being there got curious about something else, namely, how Menelaos gets Sparta/Lakedaimon's throne.

This won't be exhaustive, because I only know of these three mentions that I'll discuss. If someone knows of others (especially scholia?) I'd love to see them!

Anyway.

Hyginus' Fabula #78 says this: She put it [the garland] on Menelaus, and Tyndareus gave her to him in marriage and at his death left him his kingdom.

The Bibliotheke has two separate statements, the first one earlier, in the third book (3.11.2): And when the Dioscuri were translated to the gods, Tyndareus sent for Menelaus to Sparta and handed over the kingdom to him. The second one in the Epitome (E.2.16): And Menelaus married Helen and reigned over Sparta, Tyndareus having ceded the kingdom to him.

The thing to note with the Epitome is that it only survives as summary of already short/summarizing statements - this is important. The Epitome's version of how Menelaos got the kingdom looks different than the Bibliotheke's third book at first blush. It's also not like the Bibliotheke doesn't contain many different accounts of a single myth, either (the compiler/author is often rather thorough). So we might have two different versions in the Bibliotheke, in contrast to the Fabula; one where Menelaos only gets the rule after the Dioskouroi are dead, and thus only right before the war, another where it seems he gets to rule right from marriage, with Tyndareos stepping aside and the Dioskouroi ignored.

We can't really know that, though. The other option, since the Epitome' statement is a summary of the actual paragraph, might well harmonize with the one in the third book. There's nothing to argue against that!

And frankly, to me it makes a lot more sense that Menelaos would only get to rule when the Dioskouroi are already dead, and Tyndareos only then turning to him - or, as with the version in the Fabula, only when Tyndareos has died. And we don't really know when the fabula imagines this supposed to happen, or the circumstances. Some myths and tragedies obviously have Tyndareos surviving until post-war (implying a/the version where he stepped down at some point pre-war in favour of Menelaos), but that's not always the case.

[nchyinotes]

Wikidata Hackathon @ Newspeak House

February 3 2018

https://www.eventbrite.co.uk/e/wikidata-hackathon-in-london-all-levels-of-experience-welcome-tickets-42426460686#

Thoughts: So this was kind of my first foray into open knowledge/culture, and there were two parts to this day - the first was learning about wikidata and how to query it and contribute to it. This was pretty cool and actually what I had initially signed up for because I want to get out of my comfort zone/learn a new skill for research, but I did feel a little over my head haha. The second part I actually just found out about on the day, and stayed for. This was a talk about the future of Wikipedia, and it sounds pretty awesome tbh. I came in knowing nothing about Wikipedia, how it works as an organisation (it’s a non profit!), or how the site is maintained or who contributes, or what its missions are. Katherine is a great speaker. And while the talk was obviously very specific to Wikipedia, I think I was able to learn about all sorts of topics I’m interested in - how NGOs operate and are funded, how huge collaborative projects work, acknowledgment of and potential solutions to structural barriers that promote limited diversity in contributors of the collaborative projects, the bias that results from this, the impact of new technology, and their vision and belief in the public good of open knowledge. Was a very well spent day for me.

basic structure of items (neville)

problem: machines don’t understand whats on the pages of wikipedia = hard to do things on a mass scale

the identifier is always the same (Qxxxx)

every concept is an item, it has a page, and it has a Q number

data is stored in statement boxes

statement = to state a fact about someone, its on the item page, with a property (sex or gender = p21, a category which helps you describe the thing) and value (female, london = q84)

big connected web of linked data that machine and human can read = can get mass insight out of the data

anyone can create an item

you can find these through wikipedia pages

it’s multilingual - not stored as english, is stored as data, it’s up to your viewing thing

qualified data - ie. population

finding connections between a linked web of data

how wikidata ties all other wikimedia projects together within the ecosystem (magnus manske)

mediawiki: most widely used wiki software, over 2200 extensions, comprehensive API

used by all projects on wikimedia

wikisource has its own sources for dealing with pages, etc, which have OCR that need to be cleaned up

wikidata: database on top of a database? uses wiki base extension, broader than all wikipedia articles combined, contains wikipedia language links. can be queried and written by machines - what makes it fundamentally different from wikipedia.

wikidata query: run complex queries across all of wikidata. accessible through web interface. eg. largest cities with a female mayor.

wikidata ecosystem - site link statements?

can interrogate or programmatically query wikidata / media info on other / third party sites ??

wikimedia commons (wait what is this) = free digital media archive

scanned pages of book on commons —> transcribed pages on wikisource —> article as transcoded sections from transcribed pages —> wikidata item about the wikisource article. —> wikidata item about the subject described in wikisource article —> wikipedia article about the subject describe in wikisource article (in diff languages)

how the user journey can work

has been turned into a science hub: wikidata holds key data, but is not trying to replicate all the databases! can be used as an intermediary?

contentmine: project to link wikidata to scientific literature

query scientific lit about subject or subject group

using underlying wikidata (base) tech for upcoming projects

wiktionary - right now is broken in to several different languages ?

wiki base for commons - store file metadata, licenses, GPS in wiki base on commons.

Knowledge representation in wikidata (Martin, Oxford)

totally open and free, no restriction on reuse of this dataset, cc0

it’s one database - provides a user interface to the query

wikidata is a collection of billions of facts about people, in triples (semantic database with rdf ??)

connects one identifiable thing to another thing

subject (identity or item) —> property (property) —> object (entity or string or data or quantity)

billions of triples, which connect

describing all human and culture connections in a visual way

wikipedia & data are not to decide what’s true / create truth, but to share what’s already been published from trusted sources

statements themselves can have properties - we have qualifiers and references

start time, end time, reference (URL, entity, DOI)

autocompletes and uses english labels

complication of querying - language independent

Q7259 = attach various labels “Ada Lovelace” “Augusta Ada King” whatever other language

Q7259 (label in english: ada lovelace) —> P22 (father) —> Q5679 (lord byron)

specify what language you want it in, and fallbacks

you can ask a question and wikimedia will answer you with all their database info??

UK parliament = jobs of people in house of ??? besides politicians - judges barely lead

US = all lawyers lol

Q12345 count von camp?? some humour embedded in identifiers. Q13 is fear of number 13.

how to query wikidata (neville)

https://query.wikidata.org/ —> asking complicated questions —> generate timelines, graphs, maps, charts

starting point is a certain structure = looking for items, and i want the occupation to be computer scientist

item

wdt: prefix we need to use so engine knows we’re talking about wikimedia property. CTRL + SPACE = type occupation.

then wd: CTRL + SPACE = type computer scientist.

space, then period at the end

wikidata query service = label service (control space, type label)

SELECT ?item —> SELECT ?itemLabel

makes another column for it

wikibase:language “ar, en” makes the first language arabic, then fallback english!

—> we’ve gotten a list of computer scientists, with their label

what if i don’t know what gender they are? after the wdt, instead of the wd, put ?gender

every new line is another filter on the results = they’re getting shorter and shorter

when you run the data you get visualisation options !!

LIMIT 200 (for number of results that come up)

 ?item wdt:P19 ?birthPlace . = won’t show up as a map because they need actual coordinates

?birthPlace

Link = SPARQL endpoint = .XML (can also add JSON?)

GROUP BY (copy and paste from original SELECT group

so you can use aggregation commands in first line:

sample (picks one random image or whatever type of thing you want)

(SAMPLE(?image) as ?image)

count

* at the end of wdt:P40* (does it an infinite number of times?)

OPTIONAL = when showing child, don’t NEED to show the ones that only have a gender

OPTIONAL { ?child wdt:P21 ?sex_or_gender . }

just put optional around each one?

wdt = property

wd = value

tools

https://www.wikidata.org/wiki/Wikidata:Tools

https://tools.wmflabs.org/

bibliographic power

https://tools.wmflabs.org/scholia/

http://zone47.com/crotos/cosmos - art

shazam for art??  

https://tools.wmflabs.org/monumental/#/ - registered monuments near you

https://tools.wmflabs.org/everythingisconnected/index.html

educational tool

http://histropedia.com/ - interactive, filterable timeline

mix n match - takes catalogues of external identifiers and matches them to wikidata (which ones already exist, and to add the identifiers to it)

wikidata game

wikishootme - everything on wikidata that has coordinates, that’s near you (can add images to the things that don’t!)

free image search tool - find commons images for wikidata items

file candidates - copy free items from flickr to commons to wikidata

wiki federation / federated wiki

co creative stuff happening between servers

“networked knowledge”

http://www.federated.wiki/view/welcome-visitors

holochain

blockchain alternative, (inversion of the) architecture to be much more scalable (not just tokenisation)

peer to peer app ?

DHT (distributed hash tags??) - similar to the way bit torrent holds things, it’s shared out into parts

co hosted architecture - i build my pages on my node running on local hosts,

but data synchronises on back end and grows

—> federated wiki which can outlive individuals + individual servers

shared knowledge network

blockchain is inefficient because it’s trying to do one massive, global ledger

no mining involved, using concepts that have come out of blockchain chains, DHTs, cryptography

monotonic data store - you can’t take away any info can only add new stuff (cryptographic history), all the old versions point to the new versions

working on a visual representation, time stamping, robust flow of information

[mask131]

Hello ^^

So just asking, how would you recommend people research about Greek Mythology? Do you recommend they read from the source material or do you suggest any other sources?

Both.

On one side, it is definitively needed to read the source material. How else are you going to understand Greek mythology if you have never read the Odyssey or the Iliad or the Theogony? Mind you, what I usually advise is for people to get good annotated editions, so that they can fully understand the translation nuance, the cultural context and the strange allusions within the various texts and epics. Yes it is nice to just read the text for what it is... But given each text that formed Greek mythology has hundreds of various translations, and each one sparking new debates, it is always very useful to have more "professional" editions, and it is always good to compare various translations.

After that, just reading the basic texts like the Argonautica, Homer's works, Hesiod's works and other epics will leave you a bit lacking, because a good chunk of what we know as "Greek mythology" does not come from these texts, but from archeological research, various scholia and other non-fictional records. As such, it is always needed to go read professional texts about Greek mythology. Essays about the religion and the cultures of Ancient Greece ; encyclopedias and dictionaries of Greek gods and Greek myths ; university-articles about very specific subjects ; art books about the Ancient Greek statues and paintings, books about the mystery cults or about the old Greek symbolism. All of this is needed to fully understand what Greek mythology was about.

So, to answer your question: both. And that is true for all mythologies. It is impossible to get a mythology without reading the texts that preserved the myths (it is like trying to make a paper on a novel you haven't read - it is possible, thanks to second-hand record and Wikipedia recaps, but misinformation or missing elements are sure to pop up) ; but given old mythologies are separate from us by thousands of years of cultural change and historical evolution, it is also needed to read what people who spent their entire life and career studying Ancient Greece have to say. It is through them we actually know what Greek mythology is - it is through them that we can have little children novel rewriting Greek legends, or teenage romances taking inspiration from Greek heroes.

So there is no just one or just the other. Both are needed, else one is going to have an "incomplete" view of Greek mythology.

(Same thing applies to Norse mythology, by the way, especially since the Eddas and other source texts similar to them are from a very particular context and relie heavily on enigmas, riddles, poetic metaphors and inside-jokes, thus a critical literature is needed to fully understand them)

[littlesparklight]

I had a conversation with a person regarding Zeus' relationships with his kids. This person held the opinion that most of them probably hated him, even Athena due to her participation in the rebellion against him. They also hinted that Hera and Poseidon probably hated him too. I said that I'm not entirely agree. While, yes, they could fear him sometimes, I don't think they specifically were against him all the time. What can you say about this person's statement? Sorry if you already answered something similar.

Haha, well, I have said something similar a couple times, both of my own need because I can't shut up and because of asks! I don't mind doing so again, but like... it doesn't really matter what arguments I bring forth, here.

People who hate Zeus and think he is THE WORST and that everyone else in his family hates him all the time because he is THE WORST aren't going to be convinced because they're very invested in Zeus being the absolute most terrible, ever. I mean, I think they're wrong, but that's me.

But to try, again...

Athena specifically is ridiculous to say she hates him, even if I, too, definitely have problems coming up with reasons why Athena would have participated in the rebellion (I usually think of it as her simply wanting to give Zeus something to think about). The thing is, there's the scholia which specifically introduce Apollo into the rebellion, instead of Athena, exactly because people thought it odd Athena would be against her father. And in the Iliad itself, Book 8;

"[...] but my father Zeus is mad with spleen, ever foiling me, ever headstrong and unjust. He forgets how often I saved his son [...] And now Zeus hates me, while he lets Thetis have her way because she kissed his knees and took hold of his beard [...] I shall know what to do next time he begins calling me his gray-eyed darling."

This is a lot of bellyaching to do from someone who apparently has no other feelings but hate for their father, no? She's being very dramatic, despite that, just earlier, when she protested Zeus forbidding them all to help their own sides, he immediately went "I'm not being serious" to her. Especially that "and now Zeus hates me"* bit; like, being treated like this this is unprecedented for Athena, lol. She is so used to having his indulgence, why the hell would she hate him? (Why does anyone think that Zeus would be indulgent and love someone like he clearly does Athena when they only hate him in return? If he's so awful as they think he is, why would he be as generous as such a situation implies, when he'd then get nothing, not even the affection of said individual, out of it?)

(*Like, all I'm seeing here is the equivalent of an eight year old throwing herself dramatically on her bed, crying hysterically about how DADDY HATES ME!!! when all he did was lightly rebuke his daughter over something.)

Zeus and Poseidon? They absolutely have a contentious relationship and, most of the time, probably don't get along very well at all. Just look at Poseidon's reaction when Zeus throws his weight and position around specifically against Poseidon alone when he's ignoring Zeus' edict not to interfere in the Iliad. And he is in the rebellion too, yes. But I don't think they hate each other, or, if we're to be specific, I don't think Poseidon hates Zeus. Dislikes him, a lot of the time? Sure. I get the feeling he thinks he should've been in Zeus' position (not accepting the rather thin "Zeus wasn't swallowed like the others and is thus the oldest" reasoning), even with Zeus having shared his power, and what he's shared Poseidon is clutching on to for dear life and denying that Zeus has any higher position. I could be convinced if one wanted to make Zeus and Poseidon's relationship specifically a shitty one, where Poseidon doesn't like him/hates him, but it'd be one among several where no, most of them don't hate him.

Zeus and Hera... contentious, problematic, mutually hostile sometimes. Hate him? If she hated him she would leave. And no, I don't accept "she can't leave/divorce him"; go read the Wooden Bride myth (it's on Theoi.com) and tell me she can't leave (if only via forcing Zeus to potentially do it). Connected to this is the sentiment I see sometimes that Hera only married him for power, only stays in the marriage for power and like.

She has power anyway.

Yes, the goddesses are in a worse position than the gods, but they do not suffer under the exact same sort of patriarchy as mortal women in this time/place (or even in later actual Ancient Greece). Is it equal, is it good? No. But Zeus respects the decisions of those goddesses who decide to not marry, and, like, for the ones who's been involved with him/married to him, they don't have to remarry and are as free as they could expect to be. Hera specifically invokes the power of her status as a daughter of Kronos and Rhea - and thus equal to Zeus in standing - in the Iliad. She wouldn't be powerless even if she left him.