#their name is zeus

[the-tyler-as-in-skyler]

the snake in one of my classes

if you even care

[anniflamma]

I dunno what I am doing guys...

Part 1 / Part 2 / --- / Part 4 The comment section that started it all

[lilislegacy]

did anyone else ever find it odd how easily zeus offered percy godhood? and how it almost seemed like he secretly wanted percy to accept? well i did, and after thinking long and hard about it…

i don’t think percy understood what turning down godhood really meant

demigods do tasks for the gods because they don’t have to follow any rules. they aren’t controlled by anyone or anything. demigods are a strange hybrid - not god, not human. they are in between the laws of immortal and mortal. they are not supposed to exist. yet they do, which is what makes them so extraordinary.

percy is crazy powerful. of course, there’s the aspect of raw power. he has domain over air (storms/hurricanes), land (earthquakes and volcanic eruptions), and sea (monster waves, tsunamis, floods, basically anything that involves water.) he can control bodily fluids. he has super strength (with one hand, he held up an unconscious annabeth who was being pulled down by both arachne AND the forces of tartarus). he has super speed (he moves faster than bullets in TTC). no matter how badly you hurt him, he automatically heals and regenerates the second he touches water (an ability no other demigod has). he’s an extraordinary swordsman. very skilled in combat and warfare. he’s smart, and thinks of plans quickly. but he also has a great deal of social/poltcial power… i mean, he’s a leader and hero to both the greek and roman camps. if he says “attack,” all demigods, greek or roman, attack. no question. do you have any idea how threatening that is to the olympians? he’s also best friends and has an empathy link with the lord of the wild, which basically means all of nature is by his side too, including all land creatures. he’s also prince of horses, which means pegasi too (both of which are extremely useful in battle). and of course all sea creatures, including the mythical ones like krakens and leviathans. not to mention many of the gods really like him. hermes, hephaestus, athena, aphrodite, and dionysis have all gone out of their way to help him. artemis holds him in high regard, especially since he saved her. apollo literally considers him his friend! and poseidon - his dad, the god who is the biggest threat to zeus - is fiercely protective of him and cares about him a great deal. many minor gods also like him because he demanded them to be given more respect and for their kids to be welcomed at the camps.

percy unknowingly has more power, both physical and social/political, than anyone should ever have. he may have absolutely no idea, but it must scare the living daylights out of zeus. by accepting zeus’s offer to become a god, percy would have submitted himself to the control of zeus. zeus would be his king and ruler. zeus would then have complete control over him.

but percy said no. therefore, percy remains out of zeus’s control.

percy had no idea what he was doing. but thank the gods he made that choice. thank the gods he’s an incredible person. thank the gods percy jackson has no desire for power, because he has more of it than anyone should ever be able to have.

[radiojamming]

I need all of you to look at my new foster kitten

Thank you for your time.

[somewhereincairparavel]

'i hate jason grace because he thought he was worthy enough to compete with percy' I'm sorry have y'all SEEN jason. this man defeated a TITAN without weapons and his bare hands to the point the titan wanted to rise from the UNDERWORLD with the help of a GODDESS to seek vengeance over him. I think we can cut him slack for having some well deserved self respect bc I'd brag too wtf

[savbakk]

Apollo

[zarnzarn]

The doors to Olympus are sturdy and strong, given everyone's preferences for drama and slamming said doors open and sending them cracking into the wall whenever the opportunity arises. Which is why it's a surprise when they creak open during the once-a-decade pantheon meeting; less so because no entity worth their salt would take so long to open the doors, and more so because everyone who is anyone is already there.

But if everyone is being honest with themselves- which no one is, usually- these gatherings are boring enough that the bland conversation is dropped immediately in favour of craning their necks to catch a glimpse of whatever is coming to relieve them of their boredom.

When the doors finally open however, several of the pantheon murmur in surprise.

"Odysseus," Athena whispers, wide-eyed as she pushes herself off her throne to her feet. It is him- in the king's garb he was buried in but the face he has when he reached home, hair till the shoulders and speckled with grey, face oddly blank. His feet are transparent.

"What are you doing here, sceptre?" Poseidon booms, hair the color of a stormy sea. Zeus, beside him, looks reserved, observing the ghost with something approaching curiosity- eyes flicking to the lightning scars on his daughter's face and back. "Your time has long passed, and Hades-"

"It is a temporary agreement," Odysseus says curtly, barely sparing him a glance as he approaches his patron. "Athena."

Her armour clinks as she steps forward and the gods all twitch, trading glances. Owls are silent creatures- to have her aspect so affected to make noise was... uneasy to say the least. She even holds herself different than usual, something like confused delight shining in her eyes. "How did you-"

"Did you sleep with my wife?"

The throne room is silent. Several jaws drop.

Athena straightens back up, blinking in surprise. She looks a bit shifty, some of the nymphs closest whisper to each other, which- well, almost every single god present owed some part of their existence to the mere story of Odysseus loving his wife.

Would he fight his own patron goddess over it in front of Mount Olympus, though? He certainly was unbalanced enough; Athena herself looked rather uncertain of her odds, even though-

"Are you addled in death, King of Ithaka?" Artemis drawls, looking amused. "Did you forget that your own patron is celibate? Whatever rumor you-"

"No, I-" Athena says suddenly, shifting her spear to her other hand. "I did."

Artemis chokes on her breath and several assorted divine beings gasp in shock and the rest shouting for explanations, although everyone is nearly drowned out by Aphrodite's loud, "WHAT?"

Odysseus inhales sharply and pinches the bridge of his nose. "I cannot believe you."

"She asked-" Athena starts, only to be drowned out by the din of various beings screeching and shouting about the scandal.

"ATHENA!" Hera hisses, peacock tail fanning behind her sharply as she pushes herself up. "Explain yourself!"

Athena half-turns to face her, face creased in a frown. "Mother, I-"

"LET ME REPHRASE!" Odysseus cuts in loudly, and the shouting settles down into silence. He walks to his patron, eyes blazing. "I cannot believe," he throws his clenched fists wide as he growls the last word, "-you took Penelope to bed-" Athena surprisingly stays still as he reaches her, mouth falling open as he grabs her by the chiton to yank her down, uncaring of the gasps of horror from all around as he snarls, "-before you ever kissed me."

And then Odysseus grabs Athena by the face roughly and kisses her.

This time Aphrodite's shriek cannot be escaped by anyone.

"Aphrodite, please," Zeus says a few moments later, wincing as his throne reforms around him, stained oddly pink. Quite a few minor entities have discorporated, and the ones nearest to her are still trying to regenerate their hearing. "Control yourself."

Their eyes land back on where Athena has dropped her spear- dropped her spear, Ares in the corner seems to be having some minor hysteria over this, well warranted- and is also on the floor, still being thoroughly kissed by that insufferable, mannerless hero of hers, perched on her stomach to reach. Zeus inhales in fury, Poseidon close behind him as the shock wears off, lightning crackling around his fingers as he opens his mouth to shout- of all the indignities-

"If you two ruin this for me," Aphrodite thunders, warping in front of them and glaring. "I will make you both regret it."

Both gods visibly blanch at the threat, taken aback for one brief moment. Threats from Aphrodite are far worse than any of her more violent siblings, at the end of the day.

Zeus visibly gathers himself just as Athena's helmet clatters to the floor, and he gains a second wind immediately, eye twitching as he spreads a hand to the spectacle in the middle of the hall. "WHAT MANNER OF DISRESPECT IS THIS? TO BARGE INTO OUR MEETING AND THROW ONE OF THE OLDEST GODDESSES TO THE FLOOR LIKE A COMMON WENCH-"

"Zeus," Hera says quietly. Everyone falls silent, although it's not quite enough to stop the two tangled together on the ground. She clears her throat, which finally seems to get through to Athena, who had finally seemed to have gotten over her shock enough to reach out, hands hovering over Odysseus hesitantly. Still, at the noise she seems to remember herself, pushing herself up on an elbow and dislodging him enough to break their necking. He pouts at her, but Athena's eyes are too glazed over to notice, heaving for breath.

Hera opens her mouth to speak, crown manifesting on her brow as she steps in front of the throne, but closes it as the door rattles again.

This time, the spectre shimmers with a faint hint of scales that comes with a freshwater nymph's heritage and excited whispers starved for drama explode across the room as the Queen of Ithaka steps into the room, skirts hitched in her hand and panting as if she'd been running.

"Your Graces," She bows respectfully before entering, Spartan princess through and through, until she catches sight of her husband and Athena, the former of whom seems to have taken the opportunity to start kissing the wisdom goddess again, fingers in her curls.

"What are you doing?" She snaps, rushing over. The entire courtroom holds its breath. She slaps her husband upside the head, making him yelp and move back to shoot her a betrayed look. Athena looks even further dazed than before, cheeks red. "Argos has more manners than you! No wonder Lady Athena wanted nothing to do with you- ah, hello, darling, by the way."

"Penelope," Athena murmurs hoarsely, and the Queen of Ithaka leans down to kiss her as well.

Odysseus chuckles, then jumps with everyone else as Hera slams a hand down on the throne elegantly, cracking it to the base.

"Ah, goddess-" He says, clambering off Athena to bow.

"Silence," Hera interrupts, holding up a hand, eyes cold. "You will not say anything to me apart from an explanation. My agreement for your release from Ogygia was due to the assurance that your marriage was one of the truest I have ever witnessed, conveyed by Athena herself when bartered with all of us to let you go. Tell me, was it a ploy? Because from the disgraceful looks of it, this seems to not be the case in the slightest."

Odysseus frowns, face twisting in confusion. "Athena bartered with...?" He turns to look at his patron, who stares back, unspeaking. His eyes flicker to the lightning scar over her right eye as Penelope traces it with horrified eyes and a gentle thumb, and understanding seems to dawn.

For a moment, rage seems to fill him, glaring with a hatred towards Zeus that everyone whispered later wasn't met by the god king with anger, but a flicker of remorse- before he visibly throws it away behind Athena's old smile and bows.

"God-queen," He says formally, gracefully. Hera twitches a bit, and they'll all talk later about how odd it was to so clearly see Athena's younger mannerisms in the man, down to the curl of the letters. "My marriage to Penelope has never been false, never been broken, this I promise you." He takes Penelope's hand and squeezes it for emphasis, and she raises them as acknowledgement. "But... can you not argue that Athena has been part of our marriage all this time? From its start, where she advised me on courting and her on what to look for, to the twenty years she spent with both of us- me on the battlefield and Penelope in the court; to say nothing of how she helped raise our son and lived in our palace in the days after. And is she not so unbearably beautiful that even my Penelope couldn't wait-" He shoots a glare at her, which Penelope returns with a smile. "-when the chance was presented? How can you fault us for disgrace, after being so long apart from our wife?"

Hera raises both eyebrows at the impudence, the kind of disbelieving expression that hides a warning to tread carefully. "So you claim to be both married to Pallas Athena?"

"In every way that matters except legality," Odysseus says, fearlessly. He is dead, after all, what much can you do to a shade that they didn't already put him through when alive. He is sort of worried about Athena, though, as they both help her back to her feet, Penelope busy whispering compliments and updates and endearments in turn- she's not usually one to be quiet in face of a problem.

Hera tilts her head. "Ah, but you see. I need the legality, if I am to finally-" A helpless, excited smile pulls at her lips once, twice, before unfolding into a bright grin, peacock tails unfolding to their full wingspan. "-finally arrange for a marriage for my eldest daughter who has not once- oh finally, I can hardly believe this day has come-"

"I do not like the way you grabbed her, Sacker of Troy," Ares steps forward as Hera starts ranting half to herself, half to an equally loud assemblage of joyful entities about wedding arrangements, eyes narrowed.

Odysseus barks an incredulous, loud laugh, gesturing to Athena with a slightly crazed look in his eyes. "This lady has broken- and I do not exaggerate- every single bone in my body before I saw my sixteenth year. I have punched her a hundred times in the face when she taught me how to fight. We'll survive, thanks."

"That is fair," Ares steps back, hands raised.

"What duties will you provide as spouses, Ithakan Queen?" Hestia questions, stepping forward.

"Oh, the same we did when we were living," Penelope huffs a laugh. "Keep her busy, make her laugh, be of mild frustration to her, love her well, worship her-"

"I do not. Need to know," Hestia closes her eyes and raises a hand to cut her off, stepping back. Around them, the din catches speed and volume as no further objections arise, excitement spilling into the air.

"What is happening?" Athena says faintly, looking around as if she was just waking up.

"-oh, and we can get out the decor once more! Hebe, Aphrodite, loves, do you remember where we kept the fountains-"

"-finally, a reason to celebrate! Call them all out of hiding-"

"-can't believe this is finally happening, oh sister, what songs should we-

"Why am I getting married," Athena says with much more alarm and horror. She turns to Odysseus and shakes him by the shoulder, eyes wild. "What did you do?"

"Nothing!"

"How is this nothing? Do you have any idea the headache-"

"Athena, sweetheart, will you consider changing into that beautiful piece you made for the ceremony?"

Creakily, she turns her head to Hera, disbelief pasted across her face. "Mother," She says slowly. "They are both dead."

"Oh, I'll make a deal with Hades or something, you hush!" Aphrodite leans forward and snaps, before her irritation melts back into a manic joy. "Oh, what paint shall we do?"

Paint, Athena mouths, looking afraid for possibly the first time since her conception.

Penelope laughs and tugs on Athena's hand to make her turn, tucking dishevelled curls behind her ear. She wonders if the goddess knows how beautiful she is when she's flustered. "Take us away," She whispers. On Athena's other side, Odysseus leans against their patron with a besotted, helpless smile as he stares up at her, her helmet and spear in hand. She'd missed Athena like a limb, missed her deep laugh at night when they'd discussed the day's court, the dry jokes, the hands over hers as she weaved- but Odysseus wasn't himself without her, happy though they were in Hades' lands together, all of them.

"I'm-" Athena wavers, then looks around once more at all the excited screaming, something unreadable flashing in her eyes. Almost against her will, her eyes fall to Zeus, who is sitting silently and staring back at her. Poseidon looks like he still wants to start a fight, but clearly by his wary looks below can tell he will be heavily outnumbered by the overexcited crowd to not try, but Zeus just stares back at her, face blank of any emotion.

"We ask you formally this time," King Odysseus says, walking in front of her to take her attention away, holding onto her hand. His voice has strength in it, drawing the eyes of the murmuring crowd, but he's deaf to it as he stares up at her.

"Will you be our wife?" Queen Penelope asks, joining him, watching their beautiful patron shudder for breath she does not need as her eyes flick to one of them and then the other.

"Yes," She whispers and cheers erupt all across Mount Olympus.

"Finally!" Odysseus complains, and then pulls her down once more to kiss her, all three of them fading at the edges as one of the generous gods present there- who seems to realize that they're not very inclined to stop anytime soon- thankfully teleports them away into a nice room with a large bed.

"Finally," He whispers as he breaks apart to lay her down, cupping her face, voice heavy with the longing of a full lifetime and more. Penelope circles to the head of the bed and starts undoing Athena's braid, staring at them both lovingly.

Later the ones closest will murmur, as the silhouettes faded away, that tears had slipped from proud Pallas Athena's eyes as she placed one hand against Odysseus' cheek, trembling.

"I missed you," She will whisper back, and all three of them fade away to their own story, yet to be made.

[ididntwanttobeahalfblood]

i realize now that your godly parent has less to do with you as a person and more to do with how hot and interesting your mortal parent was. so, those 'which cabin do you belong to?' should be less about your likes and dislikes and a lot of 'which god do you think your parent can pull?'

[lemonlimestar]

i’ll give u all the sweet stuff!

[thisispersonal]

eurylozeus fanart!

based on this post:

[madbard]

Listening to Epic is this intense battle between “they’re a very bad person, they’ve done awful things, they’re DOING awful things” and “damn their voice is hot.”

[vicious-daughter-of-zeus]

open starter

(if you’ve never interacted with elektra before you gotta pretend you at least know of her for this one)

You walked into the arena to see Elektra shouting at group of people. You knew Elektra could be scary, but it didn’t come out of her often. The group looked scared, even if this group was normally categorized as “tough kids.” They looked small before Elektra, even if some of them were taller than her. She was using that one power of hers-what had it came to be called again? Oh right- Zeus’s authority.

It was this certain way she said things that just made you hone in on her voice. It wasn’t charmspeak, charmspeak was used to convince people to do what you want, Zeus authority was more or less just to scare the shit outta someone.

Elektra finished shouting and walked towards the exit of the arena. That’s when you started talking to her.

no pressure tags:

@badassthalia @the-definition-of-sunshine @demigod-jack-hearth @lady-artemis @thatpanzeusboy

@sleepy-as-a-song @lightning-prince-of-gods @love-lightning-forethought

[starry-bi-sky]

more incorrect quotes for the stillborn danyal au - dpxdc

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Student: so like,, *gesturing to Plasmius* is he like,,, your dad or...?? Phantom: he would be if he wasn't such a BITCH Plasmius: excuse me Phantom: YOU HEARD ME

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Under the Bleachers: Danny and Dash smoking in solidarity Dash: Danny: Dash: do you have notes from Lancer's class today Danny: since when do I ever have notes from Lancer's class Danny: I can ask Tucker but only if you have notes from Abernathy's class Dash: deal

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Sam and Tucker: *making s'mores with Danny's lava hair* Danny, as Phantom: >:I Sam: you're just mad because you didn't think of it first Danny: yEAH

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Danny, freshly ghosted: .... Danny: well. at least i dont need to waste money on lighters anymore

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Tucker: with how long your hair gets we may just have to start calling you rapunzel Danny: don't you dare Sam: rapunzel, rapunzel, let down your lava hair Danny: NO

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Danny's hair tie breaks in the middle of a fight Danny: fuck Skulker: language child Danny, pushing lava bangs out of his face: fuck you! just for this im turning your suit into molten slag Skulker: waitholdonwecantALK--

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Danny: you know, by your logic Maddie is equally as guilty for abandoning you as Jack. She also never visited you while you were in the hospital. Vlad, had put his infatuation with Maddie aside but still kinda had feelings for her: Vlad: you're right Danny, not used to an adult agreeing with him: I-- huh, I am? Vlad: yes. If Dr. Walker had cared about me -- even if only as a friend, she would have tried to remain in contact with me. But she didn't. She is also as equally guilty for the accident that took your life too since she also failed to properly check over the portal for flaws and any improper wiring. Danny: wait- wait, i mean-- Vlad: this means only one thing Danny, bewildered: ??? Vlad, extinguishing all lingering feelings: I have to kill her too (somehow) Danny: nO.

[katerinaaqu]

greetings!

kindly requesting some background info and perhaps some linguistic breakdowns on the compound names & epithets of the greek gods.

So far ive come across a fair few (like areia and kronides for aphrodite and zeus respectively) and wondered if theyre tied to certain myths, are markers of where the god is in theogony, or are as simple as greek honorifics.

tysm and have a wonderful day :D

Hello hello!

Oh my this is an amazing question but also so damn extensive! Hahaha because there are countless epithets given to the gods depending on their cult and worship, their attributes or relations even their appearance at times (ex. Κυανοχαίτης Ποσειδών aka "dark/blue haired Poseidon", or Γλαυκόφθαλμη Αθηνά aka "Athena with the blue/gray/bright eyes" or "eyes like an owl")! Only Zeus has a bunch of them! Much more the others! However I will try my best to scrap the surface of their names and epithets here.

For starters the gods, just like the humans in poems and such, bear the names of their heritage or parenthood. So, just like we have let's say Ατρείδης Αγαμέμνων (Atreides Agamemnon) aka "Agamemnon son of Atreus", we have also Κρονίδης Ζευς Kroneides Zeus "Zeus, son of Cronos" [Since whenever you see the ending -ίδης (-ides) at the end of a name means "son of" ]

They also might have an epithet depending on the area they are being worshipped or linked to their birth or residing, for example Κυπρία Cyprian, an epithet of Aphrodite to indicate her birthplace in Cyprus or even Κυθέρεια "From Kythera" for her other elleged birthplace, Kythera.

Gods also bear as epithets names that are linked to the lands they have their temples or sanctuaries in for example Ολύμπιος/α (Olymbios/a)= Of Olympus, Olympic, Πελάσγιος (Pelasgios) [Zeus]= Of the Pelasgic tribe, etc or Delphic (the one in Delphi) etc.

There are so many so I am not sure if I can touch them all but I will sure try! I am sorry if this message is long.

Zeus:

Zeus's name is ancient. In fact it is being rescued from the very first confirmed greek scripture, Linear B as di-wo among others. His worship is indeed linked to the ancient times. Etymologically his name is linked to meanings such as "divine" or "heavenly" among others very freely though given that the actual etymology is rather obscure and Zeus is one of the greatest examples we have in etoimology. I believe comes from an ancient root which means "to shine" According to Burket n Greek religion.

Zeus has a plethora of epithets and some of them have to do with his attributes and links to the sky and weather Όμβριος (Ombrios)= of the rain, Αφέσιος (Afesios)= the one who releases (rain or other weather phenomena), Σκοτίας (Skotias)= the darkening, the one who brings darkness (associated with rain and clouds), Κεραύνιος (Keravnios)= the one of the Thunder, Αστραπέος (Astrapeos)= the one of the Lightning, Κατεβάτης (Katevatis)= the descending one (from the verb "κατεβαίνω" in modern greek which means "to descend" or "to come down"), Κόνιος (Konios)= the one of the dust, Ικμαίος (Ikmeos)= of the moisture, Ευήνεμος (Evinemos)= of the good winds, Νεφεληγερέτης (Nepheligeretis)= Cloud-gatherer (Homeric epithet from greek νεφέλη=cloud and verb αγείρω= to raise or to gather) etc.

Other epitheds include his role among the gods such as: Βασιλεύς (Vasilefs)= King, Ύπατος (Ipatos)= supreme, sublime, the higest of authority, Κορυφαίος (Korypheos)= top, of the top, the highest of all (or linked to the top of Mount Olympus), Ύψιστος (Ypsistos)= the highest of all, the most sublime, the top authority, Θεός Αγαθός (Theos Agathos)= the Good God, Βουλαίος (Vouleos)= of the council, councilor, Κοσμήτης (Kosmitis)= the one who brings order to the world etc. even Πατήρ (Pater)= Father (aka "Father of gods and mankind")

Then we have a plethora of epithets that link Zeus to several things he represents such as justice or giving of goods for example: Ξένιος (Xenios)= of hospitality, Ικέσιος (Ikesios)= of the begging (here the ritual of begging see for example Odysseus begging Arete for heeding his plea for getting him home), Φίλιος (Philios)= of love, of friendship, of kinship, Γαμήλιος (Gamilios)= of the marriage, Καθάρσιος (Katharsios)= the one who cleanses, Σωτήρ (Sotir)= savior, Μειλίχιος (Milihios)= Gracious, merciful, Ελευθέριος (Elephtherios)= of freedom, Πανελλήνιος (Panhellenios)= of all Greece and all Greeks (from παν= complete, all and ελλας=greece), Αρείος (Areios)= of war, Στράτιος (stratios)= of the army, Σθένιος (Sthenios)= of power, Τρόπαιος (tropeos)= of the prices, loot, Σημαλέος (Simaleos)= bringer of signs/omens, Μοιραγέτης (Miragetis)= leader of Fates (μοίρα=fate and άγω=to lead, to bring, to raise)

And that is just a sample! Hahahaha! He has countless names and epithets depending on his worship, his attributes. In Homer he is even described by his appearance or what he wears, for example Aἰγίοχος (Aegiohos)= Aegis bearer (from the myth of Athena and Perseus where Perseus gives the head of Medusa to Athena, by some accounts Athena presents this aegis to her father Zeus). Some of his epithets that connect him to myths such as the attribute of being part of the top of the mountain of course leads not only to his battle with his father Cronos and his dominance over Olympus but also the second defeat of the Titans in Titanomachy where again Zeus defeated his arch-nemesis, Typhoon. His attribute to mount Ida in Crete is possibly due to the fact that he was raised there in secret so that Cronos wouldn't swallow him like the rest of Rhea's children. Multiple myths connext Zeus to sanctuaries such as the one of Dodona where he is also offering prophetic powers, similar to Delphi. Zeus also is connected to South Italy given that it is under Aitna that he trapped Typhoon according to some myths and traditions.

Hera:

Hera is also an ancient deity known already from mycenaean greek as well, written e-ra. Her name is of a little more obscure origins. I have seen people connect her to ώρα (hora) aka "time" or "moment" αήρ aka "wind" or "air" and some others. Plato says it comes from ἐρατή (erate) which means "beloved". Either way Hera has given her name in many figures of mytholgy including the infamous Heracles (Heracles= Glory of Hera).

Just like her husband, Hera has also a number of epithets that connect her to her nature as well as her attributes: Νυμφευόμενη (Nymphevomeni)= married, the one who gets married, Τέλεια (Teleia)= complete, adult woman, Ζύγια (Zygia)= married, of the marriage Ανθεία (Anthia)= of the flowers, Ακραία (Akraia)= of the top, of theheights (title she shares with her husband as well), Γαμηστόλος (Gamistolos)= the one who leads marriage (γάμος= marriage, στέλλω=to send, to lead to) Άνασσα and Βασιλίς (Anassa and Vasilis)= Queen. Βοῶπις (Vopis)= Cow-eyed (Homeric epithet, the one wit the big eyes. Also in Homer she is described as "white armed")

Other interesting epithets of hers are: Αλέξανδρος (alexandros)= protector of men (αλεξ= protect, repel and ανδρας= man, here is used as an epithet not as a name so it is female gender), Ηνίοχη (Iniohi)= of the chariot, the one who leads the chariot, Ὑπερχείρια (Hyperheria)= whose hand us up above. We also have one where she is called Αιγοφάγος (Aigophagos)= Goat-eater (Αίγα=goat and φάγω=to eat), linked to Laconia (Sparta) where Heraclesoffers a sacrifice in goats to her because he had no other sacrifice to give. Other names and epithets link her to specific heroes like Βουναία (Vounea)= of Vounos (a name of a hero) since many heroes offer temples in her name.

She is linked a lot with heroes due to her involvement with them both for the good and for the bad reasons. As charioteer we see her ride a chariot in Iliad as they descend together with Athena to assist the Greeks in the Trojan war. It also seems to be connecting her with her husband as his support and his co-ruler.

Poseidon:

Yet another god we know exists at least since the dawn of greek civilization in Bronze age, having his name engraved in Linear B as po-se-da-or among others, Poseidon is the second most powerful god in Greek olympian pantheon and like his younger brother Zeus is the god of the heavens, he is the god of earth as a living space for humans. His name is linked both to earth and to water since depending on the interpretation one can say his name comes rom "flow" or "earth" and of course one of his most famous epithets as earth-shaker. That is because earthquakes are by n large the former of the landscape.

Poseidon's plethora of names and epithets also link him to that. In fact many of his epithets include the term "gaea" which means "earth": Βασιλεύς (vasilevs)= king, lord, Πελαγαίος (Pelageos)=of the sea (πέλαγος=alternative word for "sea"), Αιγαίων (Aegeaeon)= of the Aegean sea, Προσκλύστιος (Prosklystios)= the one who strikes against (here waves probably?) Γαιήοχος (Gaeichos)= the one who holds the earth, Εννοσιγαιος (Ennosigaeos)= the Earth-Shaker, Εὐρυκρείων (Evrikrion)=wide-ruling (in Homer), Κυανοχαίτης (Cyanohetis)= of the blue/cyan/dark hair (in Homer from cyan and χαίτη which is a word used both for the maine of the horse but also means "hair" in general), Σεισίχθων (Sisichthon)= Earth-shaker (from verb σείω=to shake and χθων=ground, dirt, earth >see also "chthonian"), Ἐπακταῖος (Epaktaeos)= on the shore, worshipped on the shore (επί=upon, onto and ακτή=shore), Ποντομέδων (Pontomedon)= lord of the sea (ποντος=water, sea, μένδω=rule, stand steadfast -among others-), Φύκιος (Phykios)= of the seaweed, Φυταλμιος (Phytalmios)= plant nurturer

Other epithets can be seen as: Ἀσφάλειος (Asphalios)= protector (possibly protection for travelers in the sea), Δωματίτης (Domatitis)= of the house (as protector of kings and families and kin), Ἱππιος (Hippios)= of the horses, Ἱπποκουριος (Hippokurios)= the tender of horses (both these have the word ίππος=horse and the second has the term κούρα= which means "healing" or "tending", see english word "cure"), Ἐπόπτης (Epoptis)=overseer Γενέθλιος (Genethlios)=of the birth (here of the family or of the kin)

So by n large Poseidon is linked to some earthly values as opposing to Zeus who is connected with heavenly affairs. He protects the household and the kin, the partenthood and ansestors among others. Even the fact that his animal is a horse (symbol of status of nobility) plays its part. And of course on myths involving him we do know on the famous del with Athena over the control of the city of Athens but we also know the association of Poseidon with various monsters and monstrous creatures such as the cyclops and more specifically the cyclops Polyphemus. In one essence that could be an indicator of how nature is dangerous for humans who have to struggle their way to live through the unexpected turns of it. As a protector/patron god of Troy he is known for having built the walls of Troy after Zeus punished him for the coup he took part in against him. Poseidon had also sent a sea monster to protect Troy nown as Cytus of Troy, which was defeated by Heracles the first time he conquered Troy.

Demeter:

The other sister of the gods, Demeter also appears as far back as Linear B scriptures at least as da-ma-te with her name being associated of course to the cereal of earth but her name itself has multiple interpretations some of them I see is from a proto-indoeuropean "da" for "earth" and "mater" aka "mother" so in one way "mother-earth" aspect which makes sense given how Demeter is goddess of harvest, of nature, of rebirth of earth after winter and generally associated with earth. Also she is associated with the seasons and their changes. Consequently she is associated with wealth given how wealth comes from cullivating the earth. From the myth of Persephone and her struggle to get back her daughter and have justice for her, made her also associated with justice and law and also of course like many goddesses and gods that have to do with rebirth and the underworld one way or another, is also linked to mysteries and secret worships (ex. Eleusynian Mysteries).

Χθονια (Chthonia)= Of the earth, Χλοη (Chloi)= Green/Grass related, Καρποφορος (Karpophoros)= Bearer of Fruit, Θερμασια (Thermasia)= of the heat/warmth, Πλουτοδοτειρα (Plutodoteira)= giver of wealth, Παναχαια (Panachaea)= of all the Greeks, Ανησιδωρα (Anisidora)= Giver of gifts, Ὡρηφορος (Oriphoros)= Bringer of Seasons, Πολυφορβος (Polyphorvos)= Nourisher of many, Αγλαοκαρπος (Aglaokarpos)= of the Good Fruit, Καλλιστεφανος (Kallistephanos)= Beautiflly crowned, Χρυσαορος (Chrysaoros)= of the golden blade (perhaps cythe?) Μεγαλη Θεα (Megali Thea)= Great Goddess, Μεγαλα Μητερ (Megala Miter)= Great Mother, Προστασια (Prostasia)= leading/standing forard, Ευρώπη (Evropi/Europa)= broad-eyed, Λουσιη (Lusyi)= Bathing/Purifying), Μέλαινα (Melena)= Black (associated with both the land when fertile being dark of color but also her mourning clothing for Persephone's loss) also in this manner Κυανοπεπλος (Cyanopeplos)= Of cyan/black veil, For her association with Justice we have: Θεσμοφορος (Thesmophoros)= Bringer of Law, Θεσμιη (Thesmii)= of the Laws, Ερινυς (Erinys)= Fury (Associated with her fury when her daughter was kidnapped) Other descriptive titles: Σεμνη (Semni)= Modest, Ἁγνη (Agni)= Pure, Πότνια (Potnia)= powerful/noble, Ξανθη (Xanthe)= Fair-haired/Blonde (possible description as well as linked to the golden color of cereal), Ευκομος (Efkomos)= Lovely-haired, Ανασσα (Anassa)= Queen

So generally the most famous story of hers is her association with Zeus, the god of justice and heavens thus herself associated with justice and the change of seasons. With Zeus she has Persephone. When Persephone was taken by Hades/Pluto, she dressed herself in black in mourning and kept on searching for her daughter. Her sadness was translated to the change of season, making winter roam the earth. Eventually when Persephone was proven to have eaten food from the Underworld, pomergranate, Demeter demands to be able to see her daughter at least half the year thus we have the change of seasons for Persephone is sad at her daughter's departure in the Underworld, thus bringing winter to the earth. She is also associated with her other brother, Poseidon, through their worship for the fertility of earth.

Hephaestus:

Another Olymbian god is of course Hephaestus who also has a long history since he also appears to the Linear B texts as A-pa-i-ti-jo and known for his protection over blacksmiths and metalworkers and not only. Unfortunately one of his most prominient features is that he is limping (either by birth or because he was thrown off Olympus either by Zeus or by Hera depending on the myth) So many of his epithets reflect on that: Ἀμφιγυήεις (Amphigyiaes)= the laming one or Κυλλοποδίων (Kyllopodion)=the one who drags his feet.

However he has many other glorious epithets about his craft or glory: Αἰθαλόεις θεός (Aethaoaes Theos)= Sooty god, Ἀγακλυτός (Agaklytos)= very renounced (άγαν= very much, κλέος=glory, fame), Χαλκευς (Chalkevs)= the blacksmith of copper, Κλυτος (Klytos)=famous renounced, Πολυτεχνης (Polytechnes)= of many crafts (πολύ=much, many, τέχνη=art, craft), Πολυφρων (Polyfron)= witty, ingenius (πολύ+ φρην=mind) And one of my favorites: Πολύμητις (Polymites)= wily, of many wiles, of many devices [Yup! The god of crafts has the same epithet that Odysseus gets! How cool is that?!]

Now for myths involving Hephaestus and his nature to be a good blacksmith or a cunning fellow come from various myths that involve him binding gods wih invisible or strong chains to name a few we have the famous story where he traps his wife Aphrodite and her lover Ares by binding them on their bed. Or the myth where he binds his mother Hera in a chair and he needs to be made drunk by Dionysus to be coersed to set her free. His nature as a craftsman is connected to the attempt of rap of Athena and the birth of Erichthonius through the Earth/Gaea that gets fertilized with his sperm thus being technically the progenitor of Athens and the Atheneans. And of course the myths that involve him forging various armors for heroes and gods.

Ares:

So Ares is another deity with Mycenaean roots A-re and his name does seem to resemble the term αρά which means "curse" or even "wish" in ancient greek. God of war and courage Ares was not very popular around Greece due to his apparent savagery of character and his connection to war and slaughter and yet he too has a bunch of epithets based on his identity: Θηριτας (Theritas)= Beastly, Ἱππιος (Hippios)= Of the Horses, Αφνειος (Afnios)= Abundant and Γυναικοθιονας (Gynaikothionas)= Feasted by Women. Others such as Ανδρειφοντης (Andrifontis)= Slayer of men, Χαλκεος (Chalkeos)= Bronze or Χαλκοκορυστης (Chalkorystis)= Armed with Bronze, Θοος (Thoos)= Swift, Θουρος (Thuros)= Violent, Δεινος (Deinos)= Terrible, terrifying, Ενυαλιος (Enavlios)= The one sung by the flutes or Warlike, Χρυσοπελεξ (Chrysopelex)= The one of the Golden Helm and more In his case we talk more about epithets that have to do with war and violence which is why he was mostly hated god by the Greeks and represented by the obvious lack of lickiness that Zeus shows for him.

Ares is being connected to various of warriors in mythology and arguably he is responsible for the birth of the Amazons since he fathers many of them. He is also associated to Aphrodite (either as her husband or as her lover) in one way indicating how love or passion are oftentimes reasons for fights and combat). Ares also often gives horses to some strong wariors in myths (thus his association with horses and not just horses of battle). In one essence given how horses are signs of status, could be mythologically winking to the aspect of people gaining status through wars and conquest. Generally Ares is one of the most hated gods due to the aspects of violence he represents (even mythologically is shown as he is one of the least favorite children of Zeus) but his association with Aphrodite and arguably the birth of Eros from their union is to say the very least interesting

Aphrodite:

Aphrodite is a goddess witha plethora of epithets. Her name doesn't seem to be rescued from Bronze Age tablets but of course her name comes from te term αφρός (Aphros=foam) and the verb that means "to rise from" or "to give" or "bring to existence" but there are other theories too that seem to be under discussion. Her epithets of course reflect her notions of love and sexuality but that is not all

Ουρανια (Urania)= of the sky, Heavenly, Πανδημος (Pandemos)= of all people, of all that live, Επιστροφια (Epistrofia)= the one who returns (from verb επιστρέφω which stands for "return" or "turn back"), Αποστροφια (Apostrophia)= the one who reverts (here from aunlawful loves), Κατασκοπια (Kataskopia)= the spying one or even Ψιθυριστης (Psithiristis)= the whispering one So many of her epithets are linked to her lovey nature and to actions of sexuality. Even terms such as Μελαινις (melenis)= black of night (nightly actions such as love), Συμμαχια (Symmachia)=Ally (to love), Απατουρος (Apatouros)= Deceiving one (possible links to affairs), Μορφω (Morpho)= the one of appearances She is also linked to marriage having also the names Νυμφία (Nymphia)= of marriage, Μιγωντις (Migontis)= Unifying one even assciated with Hera by taking her name as an epithet Ἡρη (Iri)= of Hera (aka "of marriage") In Sparta she is worshipped for aspects of war as well thus getting names such as: Νικηφορος (Nikiphoros)= victory-bearer, Αρεια (Areia)= of war Ὡπλισμενη (Hoplismeni)= Armed While from her sea origins we get names such as Ευπλοια (Efplia)= of Fair Voyage, Ποντια (Pontia)= of the sea, Λιμενια (Limenia)= of the port and Ξένια (Xenia)= of the stranger/guest

Aphrodite is also associated like Zeus with her affairs with mortals and immortals alike. She is also the birther of heroes that eventually become founders of cities (like Aeneas) but she is also connected to the aspect of beauty which is very important in ancient Greek spectrum. Arguably her divine origins (either from the birth through the foam of the sea or through the god of Heavens, Zeus) is also associating the aspects of love and passion to a divine level for the ancient Greeks. Her association with war (either through her affair with Ares or by being a war goddess herself for the Spartans) is also associating the aspet of love with war and fighting (ironically we have the modern saying as well "All is allowed in love and in war"). Aphrodite is also associated with the rebirth of nature in one aspect through her love for the beautiful Adonis, who for her sake comes up every spring even if he is dead in the underworld. Her protective nature is also seen when she tries to take her offsprings out of harm's way even at the cost of her own pain (see for example the events of the Iliad) so in a way she is also a mother-goddes even if motherhood is not her ultimate attribute, in my opinion is a very important too.

Apollo:

For Apollo we do not have a steady association with Linear B tablets for it seems like a name we assume refers to Apollo could be written as "Hyperion" instead. Etoimologically it seems to come from roots that are used later to express a young boy coming of age as mentioned how Apollo is the "ultimate kouros" aka "ultimate youth". Homer also speaks on him as "the one with the silver arrows" to speak on his equipment. His association with archery and music but also prophetic powers earns a series of epithets linked to these;

Θεαριος (Thearios)= of the oracle, Προοψιος (Proopsios)= Forseeing, Κληριος (Klirios)= distrubuter of lottery, Μουσηγετης (Mousigetis)= Leader of Muses, Ἑκατος (Ekatos)= Shooter from afar (aka "archer"), Αγραιος (Agraeos)= Of the wilderness (here "of the Hunt"), Αιγλητος (Egilitos)= Shining For his association with healing and disease and plague we have also: Παιαν (Pean)= of the health, Ακεσιος (Akesios)= Healer, Σμινθαιος (Sminthaeos)= of the Mice [the ancient greeks probably did connect plagues with animals as well], Παρνοπιος (Parnopios)=of the Locsts, Επικουριος (Epikourios)= Helper, Αλεξικακος (Alexikakos)= Averter of Evil, Θεοξενιος (Theoxenios)= God of Foreigners (possibly also linked that he was a protector god of the city of Ismarus that was inhabited by Thracian people), Λυκειος (Lykios)= Of the wolves On myths on which associate him with rescues by dolphins (as well as that the dolphin is one of his sacred animals) he gets the name Δελφινιος (Delphinios)= Of the Dolphin, Ακτιος (Aktios) = of the shore and Επιβατηεριος (Epivatirios)= of the sacrifices before embarking, Πυθιος (Pythios)= of the Python (from the myth that he killed the python at Delphi), Διονυσοδοτης (Dinysiodotis)= of bestowing Dionysus (for his contibution to the deification of Dionysus)

Apollo has a very rich set of myths that is very hard to put them all. But of course his birth that is associated with the island of Delos, the moving island of the prophecy and his known myth of freeing Delphi from the python that was guarding the Castallia fountain gives him the association with prophets and omens. We also know Apollo from the tragic stories of affairs he has with both men and women. Apollo despite the fact that is a very beautiful god is being widedly rejected by his love interests. A known myth is his unfortunate story of Hyakinth too who even if he was reciprocating his feelings, their story ended in a tragedy. In one essence connects his aspect with music and poetry to the tragic aspect of life. He is also associated with the Muses through his attribute of music. His lesser known association with plague and disease and also healing or calling it off can be seen through myths such as the plague of the Greeks in the Iliad and his association with Asclepius and the teachings of healing of Chiron. Of course his association with Archery can be seen in the myths, one of the most infamous was the killing of the children of Niobe who was blasphemous towards his mother.

Artemis:

Apollo's twin sister ironically appears to the tablets of Linear B as a-te-mi-to and a-ti-mi-te (in gen. and dat. respectably) as for her name's origin there are various thoughts some of them that comes from the word ¨αρκτος" (arktos) which means "bear". Either way of course we also know Artemis as archer, goddess of wilderness and hunting and protector of the virgin girls (being a irgin goddess herself). A lesser known aspect of hers is that she is also linked with childbirth and raising children since according to the myth she was born first and then assisted her mother Leto give birth to ber brother Apollo. Also she was often associated with death, especially of women thus many figures in mythology call on Artemis for death. So her epithets also reflect on her roles:

Αγροτερη (Agroteri)= of the fields (here: of the hunt), Δικτυνναια (Dyctynea)= of the (hunting) nets, Φεραια (Pheraea)= of the beasts, Ελαφιαια (Elaphiaea)= of the deer (given that deer is also her sacred animal), Λυκειη (Lykii)= of the Wolves (sharing it also with her brother), Αριστη (Aristi)= the most noble, Καλλιστη (Kallisti)= very beautiful, Ἱερεια (Iereia)= Priestess, Ποτνια Θερων (Potnia Theron)= The leader of Beasts, Ἑκατη (Ekati)= shooter from afar (sharing it with her brother), Χρυσαλακατος (Chrysalakatos)= the golden-shafted (opposing her brother who is "silver shafted"), Ελαφηβολος (Elaphivolos)= shooter of deer, Ἁγνη (Agni)= pure, chaste, Παρθένος (Parthenos)= virgin, Αιδοιος παρθενος (Aidoios Parthenos)= reverted virgin, forever virgin On her attributes on children childbirth and girls we have: Παιδοτροφος (Pedotrophos)= the nurturer of children, Φιλομειραξ (Filomirax)= friend/beloved to young girls, Ορσιλοχια (Orsilochia)= helper of childbirth (since λοχία lochia, means "childbirth"), Ἡγεμονη (Igemoni)= leader (here of dance, from myths that involve dances in wilderness)

Artemis association with birth and labor is as I mentioned above, connected to her myth of birth. She gets born first and then helps her mother give birth to her twin. Her myths connecting her to wilderness are of course connected to the various animals she has as symbols. One myth involves for example the transformation of Aktaion into a deer and her sending his own dogs against him because he saw her naked while bathing in the river. Along with her brother Apollo she shoots the children of Niobe when she claims that she is better than their mother for having more children. Thus she is associated with death especially of females since she infamously shoots the female children of Niobe while her brother shoots the male (from what I remember at least, I could be wrong on that)

Hermes:

Hermes, the messenger of gods and also the sender of souls, the protector of all who travel (including merchants and thieves) also appears in Linear B tablets as e-ma-ha. For the origins of his name I do like the version of ἕρμα (erma)= stone heap. Onc again Hermes as a god that has multiple attributes not only as a god that brings the messages to others but also protect the travelers and interesting the thieves also (Hermes himself starts his life as a thief for he steals the cows of Apollo in his first day! XD) Thus he is also linked to pastoral life and flocks! So we have:

Διακτορος (Diaktoros)= Guide/Messenger, Αγγελος Θεών (Aggelos Theon)= Messenger of the gods, Αγγελος Μακαρων (Aggelos Makaron)= messenger of the blessed (or of blessed news), Χαριδωτης (Charidiotis)= Giver of Joy, Ἑρμηνευτης (Ermineftis)= Interpreter, Ψυχοπομπός (Psychopombos)= Sender of Souls, Κυδιμος (Kydimos)= Glorious/Noble As protector of flocks and merchants we have Επιμηλιος (Epimilios)= Protector of sheep/flocks, Κριοφορος (Kriophoros)= ram-bearer, Βουφονος (Vuphonos)= killer of cattle, Οιοπολος (Iopolos)= Sheep-tending/Shephard, Αγοραίος (Agoreos)= of the Market/Agora As protector of wandrers and thieves we have: Μαστηριος (Mastirios)= Of the searchers, Πομπαιος (Pombeos)= the Guide/the one who sends, Ποικιλομητης (Pikilomitis)= of the various wiles, Δόλιος (Dolios)= Wily/Planning, Κλεψιφρων (Klepsifron)= the one with the thefty mind, Μηχανιωτης (Michaniotis)= Deceiving/Trickster, Φηλητης (Philitis)= Thief, Εναγωνιος (Enagonios)= of th Games, Προμαχος (Promachos)= Champion And one of my favorites: Πολύτροπος (Polytropos)= of many turns/ways [YUP! Odysseus again shares his epithet with a god!]

So yes Hermes very early on is being assosiated with trickery and theft given how he steals the cattle of his half-brother Apollo and then pretends being innocent (also we have the creation of the lyre by him, which he gives as a gift to Apollo) and as a messenger of gods that is constantly moving to transfer the gods' will to humans and other gods, he is always associated not only with messengers but travelers in general (wanderers, thieves, merchants etc) also as a rule-breaker he plays an important part in the Odyssey as he helps Odysseus in Aeaea on his own accord also associated with the thief Autolycus to whom he gives special powers to disguise himself (according to traditions he is also his father). Hermes also has the task to guide the souls to the underworld till the river where they will be taken by Charon or wait for 100 years if they have no money to pay him. Thus later in alchemic traditions he is linked to transformation through death as well and many associated Hermes with Thoth in Egyptian mythology.

Athena:

The oldest and most known child of Zeus in Olympian pantheon is no other than Athena. Her name also rescued from Linear B scriptures as a-ta-na (in fact the full title we have is a-ta-na po-ti-ni-ja =Potnia Athena) an there are various of suggestions on the name's etymology, I believe Plato says that her name deprives from Ἀθεονόα (Athoenoa) which deprives from he word "theos" (god) and "noisis" (mind) so her name says to be "godly knowledge" or "godly mind" (according to Plato's Cratylus 407b, they say the first α is an old and foreign way to spell η so technically he says Α θεονόα would go Η θεονόη aka "the god's knowledge/mind"). Either ay Athena is undoubtedly one goddess with various attributes that are also reflected to her names. Goddess of Wisdom born from the goddess of mind and wisdom Metis and Zeus, being born out of Zeus's head, Athena is goddess of war and war tactics, protector of crafstmen and goddess of weaving and culivation of plants (especially olive), protector of heroes and bearer of the Aegis of Zeus Athena is without a doubt one of the most prominient and mportant characters in the pantheon and some of her epithets go:

Παλλάς (Pallas)= Pallas (Arguably one of her most famous epithets. In Homer is used as part of her name, future writers such as Pindar or Plato deprives from the word "palleis" which means "to brandish" because she brandishes her aegis, others speak it comes from the name of a giantess that she killed but I believe the most beloved version is the one that has her taking this epithet from the name of the daughter of Triton who was her best friend and Athena accidentally killed and she was so devastated that in her mourning she adopted her dead friend's name as her epithet)

Τριτογένεια (Trigogeneia)= Born from the head (τριτύς=head), Κορυφασια (Koryphasia)= of the head, Γλαυκόπις (Glaukopis)= Owl-eyed (also light blue/gray or shiny-eyed), Οξυδερκης (Oxyderkis)= sharp (eyed or witted), Γοργολαφας (Gorgolaphas)= Gorgon-crested, Γιγαντολετειρα (Gigantoletira)= Destroyer of Giants, Αξιοποινος (Axiopinos)= the one of the Rightful Vengeance, Ανεμωτις (Anemotis)= of the Winds, Κελευθεια (Kelefthia)= the one who sends you on the way, Προναια (Pronaea)= the one before the temple, Παναχαια (Panachaea)= of all the Greeks, Παρθενος (Parthenos)= Virgin, Κορη (Kori)= Maiden, Αμβουλια (Amvulia)= Coincilor, Απατουρια (Apaturia)= of the deception, Μαχανιτις (Michanitis)= the one who comes up with plans, Ξενια (Xenia)= of the foreigner/of hospitality As protector of city of Athens we have: Πολιας (Polias)= of the City, Πολιουχος (Poliuchos)= the one who has the city (city-protector), Πολιατις (Poliatis)= City-keeper, Ερυμα (Eryma)= Defender, Σωτειρα (Sotira)= Savior As war goddess and associated with victory and such: Νικη (Niki)= Victory, Αρεια (Aria)= of the War, Σαλπινξ (Salpinx)= war-trumpet, Λειτις (Leitis)= distrubutor of war loot, Ζωστηρια (Zostiria)= gildred (in armor), Σθενιας (sthenias)= of the Strength, Πολεμηδοκος (Polemidokos)= war-sustaining, Ἱππια (Ippia)= of the horses, Χαλινιτις (Chalinitis)= the bridler of horses, Αλεα (Alea)= Escape (of refugees) As protector of arts and crafts: Εργανη (Ergani)= Worker, Παιωνια (Paionia)= Healer, Ὑγεια (Ygia)= (of) Health Also interestingly she also has the title Μητηρ (Mitir)= Mother even if she is not a mother-goddess maybe that is closer related to her association with helping heroes

Of course we know the countless myths Athena is involved in, from her quarrel with Poseidon over the city of Athens and the Gigantomachy where she gains her title of "destroyer of giants", in epic poems she is associating herself with some of the greatest heroes including Tydeus, his son Diomedes, Odysseus and his son Telemachus but also women such as Penelope. Of course her wonderous birth from the head of Zeus is also very important part of her titles. Also her association to her half-brotherHephaestus and their protection of crafts.

Dionysus:

Dionysus whose name literally means "Child of Zeus" or even "Young Zeus" is the youngest Olympian and the first one to be born of a mortal woman (Semele), starting from a demi-god and ending up being deified as olympian god. His name appears to Linear B tablets as di-wo-nu-so and is one of the most beloved gods to think of. He has various attributes although he is mostly known as the god of wine and festivities his rich cultural background can be also god of madness and ritual madness and ecstasy, of fertility of nature and the rebirth of it after winter, of theater and of wilderness. From the Orphic traditions he was born once more as Zagreus and killed by Hera or devoured by Titans and thus he was re-incarnated as Dionysus through Semele. His trip to the underworld and his rebirth connects him so with regeneration and rebirth and connects him to Eleusynian Mysteries. As god of madness and orgic celebrations he is also god of theater and culivation of the vine. From the orgic nature of his worship we also have epithets that connect him to the eating of animals, often associated with omophagia (raw-eating). So here are some epithets:

Δασυλλιος (Dasyllios)= of the forests, Λιμναιος (Limneos)= of the lakes/marshes, Σταφυλιτης (Staphylitis)= of the grapes, Ομφακιτης (Omphakitis)= of the unripe grape, Ληναιος (Lineos)= of the wine-press, Θεοινος (Theoinos)= God of Wine, Αγαθος Δαιμον (Agathos Demon)= Good God, Προτρυγαιος (Protrygaios)= the one who comes first for grape-picking, Οινοψ (Inops)= wine-dark (potentially reference to his dark hair according to his descriptions), Κισσιος (Kissios)= of the Ivy, Ακρατοφορος (Akratophoros)= Bringer of unmixed wine, Ανθιος (Anthios)= of the Flowers, Κιστοφορος (Kristophoros)= Basket-bearer (basket both for sacrifices also for grapes), Ερεβινθινος (Erevinthinos)= of the cheakpea, Πατρωιος (Patroios)= Paternal (god), Αισυμνητης (Asimnitis)= Dictator, Πολιτης (Politis)= Citizen Asossiation with sexuality and cullivation: Ανδρογυνος (Androgynos)= Androgynous (sexually), Φαλλην (Phallin)= Phallus, Αυξιτης (Afxitis)= the raiser in size As god of madness: Βακχος (Bacchus)= of the Bacchic frenzy, Ιοβακχος (Iobacchos)= of the bacchic-cry, Ιακχος (Iakchos)= of the ritual-cry, Μαινολης (Menolis)= Mad/Raging, Βρομιος (Vromios)= Noisy (or of the eating), Ανθροπορραιστος (Anthroporrestos)= Man-slayer, Σωτηριος (Sotirios)= Savior (recovering from madness) As a god of orgiac festivities and omophagia: Ταυροφαγος (Tavrophagos)= Bull-eater, Βουφάγος (Vuphagos)= cattle-eater, Μοσχοφαγος (Moschophagos)= calf-eater, Αιγοβολος (Egovolos)= the striker of goats, Νυκτελιος (Nyktelios)= of the night, Λαμπτηρος (Lamptiros)= of the torches/lambs, Ἑστιος (Estios)= of the feast, Μελπομενος (Melpomenos)= Singing From the orphic traditions and regeneration: Ζαγρεύς (Zagrefs)= Zagreus, Διμητωρ (Dimitor)= two mothers (or twice born), Λυσιος (Lysios)= releaser, Ελευθερευς (Eleftherefs)= Liberator, Σαωτης (Saotis)= Savior, Μυστης (Mystis)= of the mysteries, Χθονιος (Cthonios)= of the earth (also cthonic worshipping)

Without any exaggeration Dionysian worshipping festivities are some of the most ancient known n Greece and some of them survive one way or another even today. I have made some answers in regards to the dionysian worshipping process but in general he is associated with myths that involve the inducing of madness in various occasions. His followers satyrs and maenades also are involved in various of myths on their own. Dionysus is also known for being chased by Hera in various occasions and the inducing of madness by her and him being released by Rhea using the stone of Amethyst (crystal associated with wine due to its color). Dionysus is also one of the gods known for going to the underworld and reviving people or giving them immortality (such the reviving of his mother Semele and his marriage to Ariadne), thus associated with Eleusynian Mysteries and rebirth rituals. His status as god was earned from the myth that says that Zeus finished the pregnancy of Semele himself by sewing the fetus in his hip. His association with the vine has also many myths but I like the myth of Ampelos, the young Satyr that was his lover who got killed (depending onthe myth he has a different end) and was transformed to the first vine by Dionysus (or he died because he tried to pick grapes and thus Dionysus naming the plant after him) His association with theater comes from his dionysian celebrations where people wear animal skins or masks and dance in their ritual ecstasy, literally becoming someone else while also dancing and singing as a chorus (choir), thus the association with theater and the ritual offerings to Dionysus before a theatrical performace

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Sorry I was so late my friend! Your ask was one of the most extensive I ever had and I wanted to include as many pieces of information as I could! And this is but a sample! I will be glad to analyze further specifics you might think you want to hear more and give you the myth behind it if it exists because man this is like a thematic for an entire book I swear! Hahahahaha

Other honorable mentions could be Hestia and Hades

Hades:

The last out of the three great gods including Poseidon and Zeus and he inherits the realm of the dead. In fact oftentimes especially after the 5th century BC the word "Hades" (Άδης) was used to indicate the underworld itself while the god was being referred to with the name Πολύτων which means "Wealthy" or "Wealth" and the name was later taken by the Romans as "Pluto". Hades was a hated god to woship because he was connected to the essences of death which Greeks disliked (in the homeric hymns for instance Hades is often not even named but he is referred to as "The one with The Many Names" The name deprives according to Plato from the word that means "unseen" Due to the fact that he was so feared because of the essence of death, by n large there is no cult for Hades in temples but Hades is honored to funerary rights and necromantic rituals. So epithets and cult names are rather scarce but interesting non the less:

Πλουτων (Pluton)= of the Wealth, Θεων Χθονιος (Theon Chthonios)= God of the Underworld, Ζευς Χθόνιος (Zefs Chthonios)= Zeus of the Underworld, Πολυσημαντωρ (Polysimandor)= The ruler of many, Πολυδεγμων (Polydegmon)= Host of Many, Πολυξενος (Polyxenos)= the host of many, Νεκροδεγμων (Nekrodegmon)= Receiver of the dead And my favorite: Νεκρων Σωτηρ (Nekron Sotir)= the Savior of the Dead

There are not THAT many myths that include him except of course the infamous kidnapping (and depending on source) rape of Persephone which also leads to the change of seasons. In one essence the way that he is worshipped during the dunerals AND is associated with this myth in a way seems to connect together the essences of life and death; rebirth and doom or even marriage and death which often go side by side (see for instance how often women died in childbirth or young). However I love the term "Zeus of the Underworld" showing how powerful he was feared to be. Especially since like Zeus he has a domain that is untouchable by humans (Heaven and Underworld) but I also love how he is known to be also a "Host" to the dead and also a "Savior". That last one touches me really much.

Hestia:

Hestia is one of the siblings born out of Cronus, the oldest one according to tradition. As a goddess she is the goddess of the house and household. She never leaves Olympus and rarely ever leaves the kitchen where she feeds all these endless mouths of Olympian gods and their entourages! Like Athena and Artemis she is sworn to remain a virgin and unmarried. Her worship is really important. For starters the house fire that burns in every Greek House is dedicated to her (her very name means "heath of fire" nowadays)

Unfortunately cannot find epithets as such dedicated to her. She is known as a Virgin goddess just like others before her in this list. She is known as the Goddess of Altars and Heaths. Oftentimes she is not even depicted, possibly to indicate her importance by the absense of image. Her sacred animal is the pig which again is an animal that can give to people pretty much everything from meat till blood till skin and bone.

Of myths again I know only of one, her attempt of rape by Priapus or rather that Priapus tried to sneak on her while she was sleeping, she wakes up and screams and Priapus is scared for his life and runs off. Generally she is worshipped and honored like a good lady of the house. She has altars everywhere (arguably ALL altars are in one way dedicated to her)

[sarafangirlart]

Hi 👋

What are your favorite niche myths/tidbits about Perseus?

It’s from Aelian: On the Nature of Animals, a Roman source but these two myths are so cute.

[my-name-is-apollo]

Why is Hera so hostile to Leto in a manner that she isn't with the other lovers of Zeus? I can't think of any other woman who was targeted so much by Hera. One could say she didn't want Leto to give birth because her children would be a competition to Hera's children, but why bother her even after she had already given birth? Is it because Leto herself is also a threat to Hera?

Sort of I guess?

I don't think Leto would ever be a threat to Hera's role as the queen of the gods but Hera might see her as a competitor for Zeus' affection, even though I think Zeus would not marry someone else and replace Hera.

The twins are definitely a big reason why Hera begrudged Leto - it is outright stated in the Callimachus Hymn to Delos that the reason Hera especially targeted Leto was because she was told that Apollo would be dearer to Zeus than Ares is. Zeus is very proud of Artemis as well. As he himself puts it, he doesn't mind facing Hera's wrath for children like her.

But the continued hatred even after the birth of the twins (like sending Tityus to rape Leto) could have been for different reasons. This wasn't like one of those affairs Zeus would have with mortal women where he'd leave them behind once the child is conceived. Neither could Hera, despite her many attempts, get rid of Leto like she did with the other lovers. Not only did Leto give Zeus children that he loves dearly, she also stayed on Olympus despite Hera's hatred towards her (which isn't directed to any of Zeus' other divine mistresses, btw). It might have also been because Leto herself is dear to Zeus, if the way she's treated on Olympus is any proof. In the Homeric hymn to Apollo, Leto stands next to Zeus - in the Olympian assembly - to welcome their son. Hera is completely absent from the scene, as if Leto had taken her place even if temporarily. Now you could say this is because Apollo himself is such a powerful and glorious son in a way that no other son of Zeus is, so of course Leto would get such an honor (the hymn itself presents it this way).

But here's another instance - in the Iliad, when Hera goes to seduce Zeus, he is obviously very smitten but before getting into the action, he lists some of his lovers (I believe these were his favorite lovers, as a lot of others are not mentioned):

"for never has such desire for goddess or mortal woman so gripped and overwhelmed my heart, not even when I was seized by love for Ixion’s wife, who gave birth to Peirithous the gods’ rival in wisdom; or for Acrisius’ daughter, slim-ankled Danaë, who bore Perseus, greatest of warriors; or for the far-famed daughter of Phoenix, who gave me Minos and godlike Rhadamanthus; or for Semele mother of Dionysus, who brings men joy; or for Alcmene at Thebes, whose son was lion-hearted Heracles; or for Demeter of the lovely tresses; or for glorious Leto; or even for you yourself, as this love and sweet desire for you grips me now.’ (Book 14, trans. A. T. Murray)

Notice how when talking about most of them, he also mentions the children they bore to him but when Demeter and Leto are mentioned, he doesn't bring up their children at all despite them being some of the most accomplished kids of his. What's more, he takes Leto's name just before Hera's. I mean, this is an interpretation but it looks like not only did Zeus love Leto the most out of all his mistresses - giving her a place second to that of his wife, but also his love for her wasn't necessarily only because she gave him two amazing children.

Nonnus does something similar in the Dionysiaca (but this time Zeus is enamored with Persephone instead of Hera) but more notably, when Typhoeus attacks Olympus and Zeus is discouraged, Nike takes the form of Leto to encourage him and it's pretty telling of what Leto meant to Zeus.

One interesting similarity between Hera and Leto is that they both had a giant try to rape them. Porphyrion tried to violate Hera (Zeus inspired him to do this) and Tityus tried to violate Leto (upon Hera's order). Though both of them were killed, only Tityus got an eternal punishment in Tartarus of having his liver/heart eaten out by vultures so Zeus seems to have taken a greater offense at Tityus trying to assault Leto.

Again, I don't think Zeus would ever take anyone other than Hera as his permanent wife - she is irreplaceable to him. There's an entire myth about Hera leaving him and Zeus winning her back. Their relationship is obviously complex and involves all kinds of emotions including love and hate. But Leto is continually dear to him as well and that's something Hera can't do much about.