크로노스

다른 뜻 로마신화 = 사투르누스 **크로노스**(Krónos)는 그리스 신화에 나오는 티탄 가운데 하나이며, 하늘의 남신인 우라노스와 땅의 여신인 가이아 사이 태어난 최초 12명 티탄족 신 가운데 막내이자 지도자인 남신이다. 농경을 다스리는 남신으로서, 로마 신화의 사투르누스와 같다고 여긴다. 우라노스가 크로노스의 동생들인 키클롭스와 헤카톤케이레스를 타르타로스에 감금하는 악행을 행했는데, 크로노스는 이를 응징하려는 자신의 어머니 가이아의 계획에 동참해 주된 역할을 하여 우라노스를 몰아내고 신들의 왕이 되었다. 하지만, 그 자신도 권좌를 지키기 위해 자식을 삼키는 악행을 행하였고, 이로 말미암아 그의 막내 아들인 제우스를 주축으로 한 올림포스 신들이 반란을 일으켜 티타노마키아라고 불리는 10년 동안 전쟁이 일어났으며, 크로노스는 결국 이 신들의 전쟁에서 패하여 타르타로스에 감금되었다. 크로노스가 축출된 이후에는 올림포스 12신 가운데 하나인 데메테르가 농경의 신을 담당하게 되었다. 크로노스(Krónos, Cronus)는 시간의 남신인 크로노스(Khrónos 또는 라틴화된 표기로 Chronus, Chronos)와 발음이 비슷하여 혼동되기도 한다.시간의 신인 크로노스는 고대 그리스의 음유 서사시에 등장하는 신이다. 이 이야기는 "오르페우스 신앙"등에서 계승되고 있다. 이에 따르면 태초의 세계에는 크로노스(Chronos)만 존재하였고, 그로부터 창공의 아이테르(Aither)와 심연의 카스마(Chasma)가 태어난다.
# 펠라스고이족 신화
펠라스고이 신화에서 만물의 여신으로 나오는 에우리노메(Eurynome)는 우주의 일곱 행성을 창조한 뒤, 티탄족 남신 1명과 여신 1명을 한쌍으로 각각 하나의 행성을 맡겨 다스리게 한다. 여기서 레아와 크로노스는 토성을 다스리게 된다.펠라스고이족(Pelasgians)은 선사시대부터 펠로폰네소스 지역에 거주하던 민족이다. 이 민족의 신화는 현재까지 전해지고 있는 그리스 신화 중에서 가장 오래된 것으로 알려져 있다.토성(Saturn)이라는 이름은 로마 신화에서 크로노스와 동일시 되는 사투르누스(Saturnus)에서 왔다. 토요일(Saturday)역시 '토성의 날'이라는 의미로 사투르누스에서 따온 것이다.
# 헤시오도스의 신들의 계보의 신화

## 크로노스의 어머니와 아버지: 가이아와 우라노스
고대 그리스의 시인인 헤시오도스(기원전 7세기경)의 《신들의 계보》에 따르면, 태초에 4가지 힘이 자연적으로 나타났는데, 가장 처음에 카오스(Khaos 무(無), 텅 빈 공간, 대공허)가 나타났다. 다음으로 **가이아**(Gaia 땅, 대지)와 타르타로스(Tartaros 지하세계 또는 지하세계의 맨 아래 공간)와 에로스(Eros 사랑, 욕구, 결합 · 번식 · 번영하려는 의지)가 순서대로 나타났다.ps=
"Verily at the first **Chaos** (카오스) came to be, but next wide-bosomed **Earth** (가이아), the ever-sure foundations of all4) the deathless ones who hold the peaks of snowy Olympus, and dim **Tartarus** (타르타로스) in the depth of the wide-pathed Earth, and **Eros** (에로스), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them.
4) Earth (가이아), in the cosmology of Hesiod, is a disk surrounded by the river Oceanus and floating upon a waste of waters. It is called the foundation of all (the qualification "the deathless ones ..." etc. is an interpolation), because not only trees, men, and animals, but even the hills and seas (ll. 129, 131) are supported by it." 이후 가이아는 "감미로운 '사랑의 결합' 없이(without sweet union of love)" 즉 배우자 없이 **우라노스**(Ouranos 하늘)와 '온갖 우로스(Ouros 산)들'과 폰토스(Pontos 바다)를 낳았다.ps=
"And **Earth** (가이아) first bare starry **Heaven** (우라노스), equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods. And she brought forth long **Hills** (우레아), graceful haunts of the goddess-Nymphs who dwell amongst the glens of the hills. She bare also the fruitless deep with his raging swell, **Pontus** (폰토스), without sweet union of love."
## 크로노스의 탄생과 우라노스의 악행
아이온-우라노스와 테라(그리스 신화의 가이아)]] 《신들의 계보》에 따르면, 가이아는 자신이 배우자 없이 낳은 아들인 우라노스를 남편으로 하여, 즉 하늘(우라노스)과 땅(가이아)의 결합으로 크게 세 그룹의 자녀를 낳았다. 첫 번째 그룹은 12명 티탄 그룹이며, 이 그룹의 가장 막내가 **크로노스**이다.ps=
"But afterwards she (가이아) lay with Heaven (우라노스) and bore deep-swirling Oceanus (오케아노스), Coeus (코이오스) and Crius (크리오스) and Hyperion (히페리온) and Iapetus (이아페토스), Theia (테이아) and Rhea (레아), Themis (테미스) and Mnemosyne (므네모시네) and gold-crowned Phoebe (포이베) and lovely Tethys (테티스). After them was born Cronos (크로노스) the wily, youngest and most terrible of her children, and he hated his lusty sire." 두 번째 그룹은 하나의 눈을 가진 거신(巨神)들인 키클롭스 삼형제이고,ps=
"And again, she (가이아) bare the Cyclopes (키클롭스), overbearing in spirit, Brontes (브론테스), and Steropes (스테로페스) and stubborn-hearted Arges (아르게스),6) who gave Zeus the thunder and made the thunderbolt: in all else they were like the gods, but one eye only was set in the midst of their fore-heads. And they were surnamed Cyclopes (Orb-eyed) because one orbed eye was set in their foreheads. Strength and might and craft were in their works.
6) Brontes is the Thunderer; Steropes, the Lightener; and Arges, the Vivid One." 세 번째 그룹은 백수거신(百手巨神, Hundred-handed)이라고 의역하는 헤카톤케이레스 삼형제이다.ps=
"And again, three other sons (헤카톤케이레스) were born of Earth (가이아) and Heaven (우라노스), great and doughty beyond telling, Cottus (코토스) and Briareos (브리아레오스) and Gyes (기에스), presumptuous children. From their shoulders sprang an hundred arms, not to be approached, and each had fifty heads upon his shoulders on their strong limbs, and irresistible was the stubborn strength that was in their great forms."헤카톤케이레스(Ἑκατόγχειρες Hekatonkheires, Hecatonchires)는 코토스(Cottos, 용감한 자) · 브리아레오스(Briareos, 강한 자) · 기게스(Gyges, 땅에서 태어난 자)의 삼형제를 말한다. '헤카톤케이레스'의 문자 그대로의 의미는 '백개의 손을 가진 자'이다. 참고로, 헤카톤케이레스는 기간테스(Γίγαντες, Giants)와는 구별되는데 기간테스는 우라노스가 크로노스에 의해 거세당할 때 흘린 피가 땅(가이아)에 떨어진 후 그 피에 젖은 땅으로부터 태어난 거인들을 말한다. 이에 비해 헤카톤케이레스는 우라노스와 가이아의 정상적인 결합에 의해 태어난 거인들이다. 즉, 《신들의 계보》에 따르면, 키클롭스 삼형제와 헤카톤케이레스 삼형제는 모두 크로노스의 친동생들이다.
### 크로노스의 형제자매: 11명의 티탄과 크로노스
《신들의 계보》에 나타난 이름과 순서대로 나열하면, 12명의 **티탄**(Titan)은 아래 목록과 같다. 전통적인 그리스 신화 용어를 따르자면, 이들 중 6명의 남신들을 통칭하여 **티타네스**(Titanes)라고 하고 6명의 여신들을 통칭하여 **티타니데스**(Titanides)라고 한다.원래 티타네스(Titanes)는 티탄(Titan)의 복수형이다. 즉, 모든 티탄들을 통칭하여 티타네스라고 한다. 하지만 여성 티탄을 통칭하여 티타니데스(Titanides)라고 하면서, 보통 남성 티탄들을 가리키는 용어로 사용하게 되었다. 헤시오도스는 이들을 나열하면서 크로노스에 관해 "가이아의 자녀들 중 교활하며, 막내이며, 가장 무시무시한 자식으로, 그는 자신의 '탐욕스러운 아비'를 싫어하였다(the wily, youngest and most terrible of her children, and he hated his lusty sire)"라고 한다.loc=《Theogony》 행. 가이아와 우라노스의 자녀들: 12티탄 # 오케아노스(Ōkeanós) - 티타네스 (남신) # 코이오스(Koios) - 티타네스 (남신) # 크리오스(Krios) - 티타네스 (남신) # 히페리온(Hyperion) - 티타네스 (남신) # 이아페토스(Iapetos) - 티타네스 (남신) # 테이아(Theia) - 티타니데스 (여신) # 레아(Rhea) - 티타니데스 (여신) # 테미스(Themis) - 티타니데스 (여신) # 므네모시네(Mnemosyne) - 티타니데스 (여신) # 포이베(Phoibe) - 티타니데스 (여신) # 테티스(Thetys) - 티타니데스 (여신) # 크로노스(Krónos) - 티타네스 (남신) 한편, 헤시오도스는 《신들의 계보》에서 이들 12자녀, 그 가운데 특히 남신을 '티탄(Titans)'이라고 부른 이유를 기술하는데, 이 명칭은 우라노스가 나중에 폐위된 후 자신의 아들들 즉 티타네스들을 비난하여 부른 이름이다.한편으로는 이것은 티탄들의 운명에 대한 예언이기도 하다. 즉, 크로노스가 이끄는 티탄들과 제우스가 이끄는 올림포스 신들의 전쟁인 티타노마키아에서 티탄들이 패배하여 타르타로스게 감금될 것이라는 것에 대한 예언이기도 하다. 4=《신들의 계보》 207-210행. 영문본 & 한글본 편집자 번역
### 크로노스의 형제: 3명의 키클롭스
12명의 티탄 다음에 태어난, 하나의 눈을 가진 거신(巨神)들인 **키클롭스**(Kuklōps) 삼형제의 이름과 순서는 아래 목록과 같다.ps=
"And again, she (가이아) bare the Cyclopes (키클롭스), overbearing in spirit, Brontes (브론테스), and Steropes (스테로페스) and stubborn-hearted Arges (아르게스),6) who gave Zeus the thunder and made the thunderbolt: in all else they were like the gods, but one eye only was set in the midst of their fore-heads. And they were surnamed Cyclopes (Orb-eyed) because one orbed eye was set in their foreheads. Strength and might and craft were in their works.
6) Brontes is the Thunderer; Steropes, the Lightener; and Arges, the Vivid One." 이 목록에서의 각각의 이름에 대한 설명은 영문본 번역자의 주석에 따른 것이다. 헤시오도스는 이 목록을 제공하면서 나중에 이들이 "제우스에게 천둥을 주고 번개를 만들어 주었다(gave Zeus the thunder and made the thunderbolt)"고 말하고 있다. 즉, 제우스를 상징하는 무기인 천둥과 번개는 키클롭스들이 준 것 또는 만들어 준 것으로, 《신들의 계보》 492~506행에 따르면, 이 때는 제우스가 아버지 크로노스가 삼킨 다섯 형제자매들을 구한 날과 같은 날로, 10년간의 티타노마키아가 시작된 날이다.ps=
"After that, the strength and glorious limbs of the prince increased quickly, and as the years rolled on, great Cronos the wily was beguiled by the deep suggestions of Earth, and brought up again his offspring, vanquished by the arts and might of his own son, and he vomited up first the stone which he had swallowed last. And Zeus set it fast in the wide-pathed earth at goodly Pytho under the glens of Parnassus, to be a sign thenceforth and a marvel to mortal men20). And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals.
20) Pausanias (x. 24.6) saw near the tomb of Neoptolemus 'a stone of no great size', which the Delphians anointed every day with oil, and which he says was supposed to be the stone given to Cronos." 이에 비해 슈도-아폴로도로스의 《비블리오테케》 1.2.1절에 따르면, 이 때는 10년간의 티타노마키아의 마지막 날이다.ps=
"[1.2.1] But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow,12) which forced him to disgorge first the stone and then the children whom he had swallowed, and with their aid Zeus waged the war against Cronus and the Titans.13) They fought for ten years, and Earth prophesied victory14) to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And the Cyclopes then gave Zeus thunder and lightning and a thunderbolt,15) and on Pluto they bestowed a helmet and on Poseidon a trident. Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards16); but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades.17)
12) As to the disgorging of his offspring by Cronus, see Hes. *Th.* 493ff., who, however, says nothing about the agency of Metis in administering an emetic, but attributes the stratagem to Earth (Gaia).
13) As to the war of Zeus on the Titans, see Hes. *Th*. 617ff.; Hor. *Carm.* 3.4.42ff.; Hyginus, *Fab.* 118.
14) The most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See Aesch. *Eum.* 1ff.; Paus. 10.5.5ff. It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See Paus. 5.14.10. At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See Pliny, *Nat. Hist.* xxviii.147; compare Paus. 7.25.13. In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the priestess was thrown into the prophetic trance by natural exhalations from the ground, and they explained the decadence of the oracle in their own time by the gradual cessation of the exhalations. The theory is scouted by Cicero. See Plut. *De defectu oraculorum* 40ff.; Cicero, *De divinatione* i.19.38, i.36.79, ii.57.117. A similar theory is still held by wizards in Loango, on the west coast of Africa; hence in order to receive the inspiration they descend into an artificial pit or natural hollow and remain there for some time, absorbing the blessed influence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See *Die Loango Expedition*, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441. As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see Diod. 16.26; Strabo 9.3.5; Paus. 10.5.7; Justin xxiv.6.6-9. That the Pythian priestess descended into the cavern to give the oracles appears from an expression of Plutarch (*De defectu oraculorum*, 51, *katebê men eis to manteion*). As to the oracles of Earth in antiquity, see A. Bouche-Leclercq, *Histoire de la Divination dans l'Antiquité*, ii.251ff.; L. R. Farnell, *The Cults of the Greek States*, iii.8ff.
15) Compare Hes. *Th.* 501-506ff.
16) Compare Hes. *Th.* 717ff.
17) Compare Hom. *Il.* 15.187ff.; Plat. *Gorg.* 523a." # 브론테스(Brontes): 천둥을 일으키는 자(Thunderer) # 스테로페스(Steropes): 번개를 일으키는 자(Lightener) # 아르게스(Arges): 선명한 자 혹은 선명하게 빛나는 자(Vivid One)

**참고: 키클롭스 3형제의 이름의 의미**
헤시오도스의 《신들의 계보》 492~506행에 따르면, 키클롭스가 제우스에게 천둥을 주고 번개를 만들어 준 때는 티타노마키아가 시작되는 날로, 크로노스가 다시 타르타로스로 감금한 키클롭스 삼형제를 구출한 날이다. 이에 비해, 《신들의 계보》 664~670행에 따르면, 크로노스가 다시 타르타로스로 감금한 헤카톤케이레스 삼형제를 제우스가 구출한 날은 티타노마키아의 마지막 날이다. 《신들의 계보》 664~670행에 따르면, 헤카톤케이레스 삼형제를 구출한 바로 이 날 최후의 결전이 일어나 티탄들이 올림포스 신들에게 패배하게 된다. 헤시오도스는 《신들의 계보》 687~712행에서 이 최후의 결전에서의 제우스의 활약을 묘사하고 있는데, 그는 이 최후의 결전에서 "제우스는 더 이상 자신의 힘을 억제하지 않았다 혹은 비밀로 하지 않았다(Zeus no longer held back his might)"라고 말하고 있다. 즉, 10년간 계속된 티타노마키아의 마지막 날 이전까지는 제우스에게는 비록 '천둥(브론테스, Brontes)'과 '번개(스테로페스, Steropes)'라는 무기가 있었지만 그것의 완전한 힘을 사용할 수 있는 상태가 되지 못하였다. 10년간의 고된 수행과 노력 끝에 비로소 제우스는 천둥과 번개를 완전히 획득한 상태가 되었다. 말하자면, 《신들의 계보》에 따를 때, 키클롭스 삼형제의 구출은 제우스가 천둥과 번개의 힘을 사용하기 시작하게 된 것을 상징하고 헤카톤케이레스 삼형제의 구출은 제우스가 천둥과 번개를 힘을 완전히 사용할 수 있게 된 것을 상징한다. 천둥과 번개라는 무기의 힘을 완전히 사용할 수 있게 됨으로써 제우스는 비로소 티탄들을 제압하여 10년간을 팽팽하게 끌어오던 전쟁을 종결지을 수 있었으며 모든 신들과 인간들 위에 군림하는 신위를 가지게 된다. 즉, 참으로 '모든 신들과 인간들의 왕'이 된다. 즉, '사자후의 포효(천둥, 즉, 브론테스, Brontes) 혹은 드래곤의 피어(천둥)'로 싸우지 않고 제압하고, 싸우게 되면 먼저 천둥으로 얼어붙게 만들고 이어서 '최강의 무기(번개, 즉, 스테로페스, Steropes) 혹은 최강의 마법(헬파이어 즉 번개)'으로 제압하여, 모든 신들과 인간들 위에서 '선명히 빛나게(아르게스, Arges)' 된다. 다시 《신들의 계보》 687~712행 따르면, 제우스가 천둥과 번개의 완전한 힘을 사용하여 티탄들을 제압하는 티타노마키아의 마지막 그 날, 하늘과 땅과 바다, 즉 온 우주가 진동하였고 그 진동이 카오스에게까지 들렸다.

### 크로노스의 형제: 3명의 헤카톤케이레스
3명의 키클롭스 다음에 태어난, 백수거신(百手巨神, Hundred-handed) **헤카톤케이레스**(Hekatonkheires) 삼형제의 이름과 순서는 아래 목록과 같다. 헤시오도스는 이 목록을 제공하면서 이들의 모습과 힘을 기술하고 있는데, 헤카톤케이레스(百手巨神, Hundred-handed)라는 통칭이 의미하듯이 모두 어깨로부터 100개의 팔이 나와 있으며 이뿐만 아니라 어깨 위에 50개의 머리가 있다. 이들의 신체는 아주 거대하며 팔다리는 그 각각이 매우 강력한 힘을 가졌는데, 거대한 신체를 바탕으로 발휘되는 100개의 팔의 그 강력한 힘은 "[그 누구도] 막을 수 없는 것(irresistible)"이라고 말하고 있다.ps=
"And again, three other sons (헤카톤케이레스) were born of Earth (가이아) and Heaven (우라노스), great and doughty beyond telling, Cottus (코토스) and Briareos (브리아레오스) and Gyes (기에스), presumptuous children. From their shoulders sprang an hundred arms, not to be approached, and each had fifty heads upon his shoulders on their strong limbs, and irresistible was the stubborn strength that was in their great forms." 《신들의 계보》 713~720행에 티타노마키아의 최후의 결전의 날에 있었던 헤카톤케이레스의 활약이 기술되어 있는데, 이들 삼형제의 총 300개의 팔에서 총 300개의 바위가 겹겹이, 영문 번역자의 표현에 따르면, "미사일(missiles)"처럼 날라가 티탄들을 제압하였다.ps=
"And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus." # 코토스(Cottos) # 브리아레오스(Briareos) # 기에스(Gyes)
### 우라노스의 악행
우라노스는 자신의 자녀들 중 키클롭스 삼형제와 헤카톤케이레스 삼형제를 처음부터 싫어하여서 태어나는 대로 타르타로스에 감금하는 악행을 행하였으며, 또한 이들을 감금한 것을 크게 기뻐하였다. 반면 12명의 티탄들은 감금하거나 하지 않았다.ps=
"For of all the children that were born of Earth (가이아) and Heaven (우라노스), these (키클롭스와 헤카톤케이레스) were the most terrible, and they were hated by their own father (우라노스) from the first. And he (우라노스) used to hide them (키클롭스와 헤카톤케이레스) all away in a secret place of Earth (가이아) so soon as each was born, and would not suffer them to come up into the light: and Heaven (우라노스) rejoiced in his evil doing. But vast Earth (가이아) groaned within, being straitened, and she made the element of grey flint and shaped a great sickle, and told her plan to her dear sons." 우라노스가 처음부터 키클롭스 삼형제와 헤카톤케이레스 삼형제를 싫어했다는 진술은 《신들의 계보》에 나오지만 왜 유독 이들을 싫어했는지에 대해서는 《신들의 계보》에 설명되어 있지 않다. 다만 "이들(즉, 키클롭스 삼형제와 헤카톤케이레스 삼형제)은 가장 '무시무시(terrible)'하였고 [즉, 모든 신들 중에서 가장 무시무시한 힘을 가졌고], '그리고(and, 그래서?)' 그들은 처음부터 자신들의 아버지의 미움을 받았다(these were the most terrible, and they were hated by their own father from the first)"라고 되어 있어 문맥상 그 이유를 일정 정도 추정할 수 있게 한다.ps=
"For of all the children that were born of Earth (가이아) and Heaven (우라노스), these (키클롭스와 헤카톤케이레스) were the most terrible, and they were hated by their own father (우라노스) from the first. And he (우라노스) used to hide them (키클롭스와 헤카톤케이레스) all away in a secret place of Earth (가이아) so soon as each was born, and would not suffer them to come up into the light: and Heaven (우라노스) rejoiced in his evil doing. But vast Earth (가이아) groaned within, being straitened, and she made the element of grey flint and shaped a great sickle, and told her plan to her dear sons." 한편, 후에 크로노스가 이들을 구출한 후 다시 타르타로스에 감금하고 그런 후 제우스가 키클롭스 삼형제와 헤카톤케이레스 삼형제를 다시 구출하는데, 이들을 재구출하는 대목에서 헤시오도스는 크로노스가 이들을 다시 감금한 이유를 진술하고 있다. 헤시오도스의 진술에 따르면, 크로노스가 키클롭스 삼형제와 헤카톤케이레스 삼형제를 다시 감금한 이유가 서로 다르다. 키클롭스 삼형제에 대해서는 "그리고 그(즉 제우스)는 자신의 아버지(즉 크로노스)가 어리석어서 감금하였던, 자신의 아버지의 형제들 즉 우라노스(하늘)의 아들들(즉 키클롭스 삼형제)을 그들의 지독한 속박으로부터 자유롭게 하였다(And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound)"라고 말함으로써, 키클롭스 삼형제를 재감금하게 된 것이 키클롭스 삼형제에게 원인이 있다기 보다는 크로노스에게 원인이 있다고 말하고 있다.ps=
"And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals." 즉, 크로노스의 어리석음, 달리 말하면, 크로노스의 지혜의 부족이 그 원인이라고 말하고 있다. 이에 비해 헤카톤케이레스 삼형제를 재감금하게 된 이유는 이들이 "너무 뛰어나게 남자답고 잘생겼으며 신체가 거대하여서(exceeding manhood and comeliness and great size)" 크로노스가 이것을 질투했기 때문이라고 말하고 있다.ps=
"(ll. 617-643) But when first their father was vexed in his heart with Obriareus and Cottus and Gyes, he bound them in cruel bonds, because **he was jealous of their exceeding manhood and comeliness and great size**: and he made them live beneath the wide-pathed earth, where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish for a long time and with great grief at heart. But the son of Cronos and the other deathless gods whom rich-haired Rhea bare from union with Cronos, **brought them up again to the light** at Earth's advising. For she herself recounted all things to the gods fully, how that with these they would gain victory and a glorious cause to vaunt themselves. For the Titan gods and as many as sprang from Cronos had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced. But when he had provided those three with all things fitting, nectar and ambrosia which the gods themselves eat, and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the father of men and gods spoke amongst them:" 한편, 현대의 그리스 신화 관련 자료들 일부에서는 키클롭스 삼형제와 헤카톤케이레스 삼형제가 "추악하고 끔찍하게(terrible)" 혹은 "흉측하게(terrible)" 생겨서 타르타로스에 감금된 것이라고 말하기도 하는데,"크로노스", 《네이버캐스트》. 네이버 지식백과. 2013년 7월 31일에 확인.
"크로노스의 만행을 좀 더 자세히 살펴보자. 사실상 원인 제공자는 우라노스였다. 우라노스는 가이아가 줄줄이 낳은 자식들, 12명의 티탄들과 외눈박이 키클로페스 3형제, 그리고 헤카톤케이레스 3형제가 하나같이 거대하고 **흉측하게** 생긴 것을 보니 **끔찍했다**. 그리하여 이들을 어미인 가이아의 자궁 속 타르타로스로 돌려보냈다. 고통과 슬픔에 시달리던 가이아는 우라노스에게 복수해줄 것을 다음 자식들에게 명했는데, 이들 중 용기 있게 나선 이가 바로 막내 크로노스였다." 이것은 근거가 없는 주장이다. 최소한 그리스 신화의 신들의 관점과 헤시오도스의 관점에서 볼 때, 감금한 자가 어리석었거나 혹은 감금된 자가 오히려 너무 잘났기 때문에 이에 대한 시기와 질투로 인해 감금된 것이다.
## 가이아의 슬픔과 우라노스의 거세

### 크로노스가 우라노스를 거세함
우라노스가 키클롭스 삼형제와 헤카톤케이레스 삼형제를 타르타로스에 감금하자 가이아는 큰 슬픔과 고통으로 신음하였다. 그리하여 그녀는 우라노스를 응징하고 이들을 구출하고자 마음 먹고 계획을 세운다. 그 계획에 따라 "회색 부싯돌 물질을 만들고 [이 물질을 재료로 하여] 거대한 낫을 만든(made the element of grey flint and shaped a great sickle)" 후, 감금되지 않은 아들들, 즉 티타네스들에게 자신의 계획을 말하였다.ps=
"For of all the children that were born of Earth (가이아) and Heaven (우라노스), these (키클롭스와 헤카톤케이레스) were the most terrible, and they were hated by their own father (우라노스) from the first. And he (우라노스) used to hide them (키클롭스와 헤카톤케이레스) all away in a secret place of Earth (가이아) so soon as each was born, and would not suffer them to come up into the light: and Heaven (우라노스) rejoiced in his evil doing. But vast Earth (가이아) groaned within, being straitened, and she made the element of grey flint and shaped a great sickle, and told her plan to her dear sons." 4=《신들의 계보》 163~166행. 영문본 & 한글본 편집자 번역 하지만, 이 말을 들었을 때 티타네스들은 두려움에 휩싸였고 아무도 말이 없었다. 그러던 중 마침내, 모든 티탄 가운데 가장 어렸던 크로노스가 결심하고 용기를 내어서 말하였다.ps=
"And she (가이아) spoke, cheering them (티타네스), while she was vexed in her dear heart: “My children, gotten of a sinful father, if you will obey me, we should punish the vile outrage of your father (우라노스); for he first thought of doing shameful things.”
So she said; but fear seized them all, and none of them uttered a word. But great Cronos (크로노스) the wily took courage and answered his dear mother: “Mother, I will undertake to do this deed, for I reverence not our father of evil name, for he first thought of doing shameful things.”
So he said: and vast Earth (가이아) rejoiced greatly in spirit, and set and hid him in an ambush, and put in his hands a jagged sickle, and revealed to him the whole plot." 4=《신들의 계보》 167~170행. 영문본 & 한글본 편집자 번역 이에 가이아는 크게 기뻐하였고, 크로노스에게 자세히 방법을 말하였다.ps=
"And she (가이아) spoke, cheering them (티타네스), while she was vexed in her dear heart: “My children, gotten of a sinful father, if you will obey me, we should punish the vile outrage of your father (우라노스); for he first thought of doing shameful things.”
So she said; but fear seized them all, and none of them uttered a word. But great Cronos (크로노스) the wily took courage and answered his dear mother: “Mother, I will undertake to do this deed, for I reverence not our father of evil name, for he first thought of doing shameful things.”
So he said: and vast Earth (가이아) rejoiced greatly in spirit, and set and hid him in an ambush, and put in his hands a jagged sickle, and revealed to him the whole plot." 가이아의 계획에 따라, 크로노스는 날이 삐쭉삐쭉 선 거대한 낫을 들고 매복하였고, 우라노스가 섹스하고자 가이아에게 접근하여 몸을 누일 때 크로노스는 '회색 부싯돌 물질'로 만든 거대한 낫으로 우라노스의 "일부(members)"를 잘랐다.ps=
"And Heaven (우라노스) came, bringing on night and longing for love, and he lay about Earth (가이아) spreading himself full upon her.7) Then the son (크로노스) from his ambush stretched forth his left hand and in his right took the great long sickle with jagged teeth, and swiftly lopped off his own father's members and cast them away to fall behind him.
7) The myth accounts for the separation of Heaven and Earth. In Egyptian cosmology Nut (the Sky) is thrust and held apart from her brother Geb (the Earth) by their father Shu, who corresponds to the Greek Atlas." 한편, 이 낫의 구성물질에 대해서 《신들의 계보》에서는 '회색 부싯돌 물질(element of grey flint)'이라고 말하고 있을 뿐이지만, 슈도-아폴로도로스는 《비블리오테케》 1.1.4절에서 아다만틴(adamantine)으로 만들어진 것이라고 전하고 있는데,ps=
"[1.1.4] But Earth (가이아), grieved at the destruction of her children (헤카톤케이레스와 키클롭스), who had been cast into Tartarus, persuaded the Titans to attack their father and gave Cronus (크로노스) an adamantine sickle. And they, all but Ocean (오케아누스), attacked him, and Cronus cut off his father's genitals and threw them into the sea; and from the drops of the flowing blood were born Furies, to wit, Alecto, Tisiphone, and Megaera.6) And, having dethroned their father, they brought up their brethren who had been hurled down to Tartarus, and committed the sovereignty to Cronus.
6) Compare Hes. *Th.* 156-190. Here Apollodorus follows Hesiod, according to whom the Furies sprang, not from the genitals of Sky which were thrown into the sea, but from the drops of his blood which fell on Earth and impregnated her. The sickle with which Cronus did the deed is said to have been flung by him into the sea at Cape Drepanum in Achaia (Paus. 7.23.4). The barbarous story of the mutilation of the divine father by his divine son shocked the moral sense of later ages. See Plat. *Rep.* 2, 377e-378a; Plat. *Euthyph.* 5e-6a; Cicero, *De natura deorum* ii.24.63ff. Andrew Lang interpreted the story with some probability as one of a worldwide class of myths intended to explain the separation of Earth and Sky. See Andrew Lang, *Custom and Myth* (London, 1884), pp. 45ff., and as to myths of the forcible separation of Sky and Earth, see E. B. Tylor, *Primitive Culture*, i.322ff." 아다만틴은 여러 전설과 신화에서 종종 언급되곤 하는 매우 단단한 물질이다. 그리고 헤시오도스는 "그의 아버지의 일부를 잘랐다(lopped off his own father's members)"라고 완곡히 표현하고 있지만ps=
"And Heaven (우라노스) came, bringing on night and longing for love, and he lay about Earth (가이아) spreading himself full upon her.7) Then the son (크로노스) from his ambush stretched forth his left hand and in his right took the great long sickle with jagged teeth, and swiftly lopped off his own father's members and cast them away to fall behind him.
7) The myth accounts for the separation of Heaven and Earth. In Egyptian cosmology Nut (the Sky) is thrust and held apart from her brother Geb (the Earth) by their father Shu, who corresponds to the Greek Atlas." 슈도-아폴로도로스는 "그의 아버지의 생식기를 잘랐다(cut off his father's genitals)"라고 기술하여 무엇을 잘랐는지에 대해 오해의 소지가 없는 분명한 표현을 사용하고 있다.ps=
"[1.1.4] But Earth (가이아), grieved at the destruction of her children (헤카톤케이레스와 키클롭스), who had been cast into Tartarus, persuaded the Titans to attack their father and gave Cronus (크로노스) an adamantine sickle. And they, all but Ocean (오케아누스), attacked him, and Cronus cut off his father's genitals and threw them into the sea; and from the drops of the flowing blood were born Furies, to wit, Alecto, Tisiphone, and Megaera.6) And, having dethroned their father, they brought up their brethren who had been hurled down to Tartarus, and committed the sovereignty to Cronus.
6) Compare Hes. *Th.* 156-190. Here Apollodorus follows Hesiod, according to whom the Furies sprang, not from the genitals of Sky which were thrown into the sea, but from the drops of his blood which fell on Earth and impregnated her. The sickle with which Cronus did the deed is said to have been flung by him into the sea at Cape Drepanum in Achaia (Paus. 7.23.4). The barbarous story of the mutilation of the divine father by his divine son shocked the moral sense of later ages. See Plat. *Rep.* 2, 377e-378a; Plat. *Euthyph.* 5e-6a; Cicero, *De natura deorum* ii.24.63ff. Andrew Lang interpreted the story with some probability as one of a worldwide class of myths intended to explain the separation of Earth and Sky. See Andrew Lang, *Custom and Myth* (London, 1884), pp. 45ff., and as to myths of the forcible separation of Sky and Earth, see E. B. Tylor, *Primitive Culture*, i.322ff." 아버지 우라노스를 거세하는 크로노스, 조르지오 바사리(16세기)
### 거세의 여파: 에리니에스·기간테스·멜리아이의 탄생
에리니에스 가운데 2명: 고대 화병에 그려진 그림을 19세기의 책에서 복제한 것 기간테스 가운데 하나인 [[엔켈라도스(Enkelados)를 격퇴하는 아테나: 손잡이가 있는, 붉은 그림식의 아티카 접시의 안쪽에 있는 그림. 기원전 525년경, 루브르 박물관]] 《신들의 계보》에 따르면, 크로노스가 우라노스의 "일부(members)"를 잘라낸 게 단순히 거기서 그치는 게 아니라 여파를 낳았다.ps=
"And not vainly did they fall from his hand; for all the bloody drops that gushed forth Earth (가이아) received, and as the seasons moved round she bare the strong Erinyes (에리니에스) and the great Giants (기간테스) with gleaming armour, holding long spears in their hands and the Nymphs whom they call Meliae (멜리아이)8) all over the boundless earth.
8) Nymphs of the ash-trees, as Dryads are nymphs of the oak-trees. Cp. note on *Works and Days*, l. 145." 크로노스가 우라노스의 "일부(members)"를 잘라낼 때 우라노스로부터 쏟아져 나온 "핏방울들(bloody drops)"을 가이아(땅)가 "받았으며(received)", 계절이 지난 후 가이아는 아래 목록의 여신들과 남신들을 "낳았다(bare)". 목록에 있는 설명은 헤시오도스에 따른 것이다.ps=
"And not vainly did they fall from his hand; for all the bloody drops that gushed forth Earth (가이아) received, and as the seasons moved round she bare the strong Erinyes (에리니에스) and the great Giants (기간테스) with gleaming armour, holding long spears in their hands and the Nymphs whom they call Meliae (멜리아이)8) all over the boundless earth.
8) Nymphs of the ash-trees, as Dryads are nymphs of the oak-trees. Cp. note on *Works and Days*, l. 145." 각 목록은 모두 복수(複數)의 남신 또는 여신들로 이루어진 그룹을 지칭한다. 즉, 최종적으로는 땅(가이아)에서 태어났지만, 피(blood)가 씨앗이 된 것이 아니라 핏방울(bloody drops) 각각 씨앗이 되었기 때문에 그냥 한 명이 태어난 게 아니라 다수가 태어났다. # **에리니에스**(Erinyes, Erinyes 또는 Furies): 강한 에리니에스(strong Erinyes) # **기간테스**(Gigantes, Giants): 빛나는 갑옷을 입고 긴 창을 손에 들고 있는 거대한 기간테스(great Giants) # **멜리아이**(Meliai, Meliae): 끝없는 땅(가이아)의 어디에나 있는, 멜리아이라고 불리는 님프들(Nymphs) 《신들의 계보》에서는 "강한 에리니에스(strong Erinyes)"라고 기술되어 있을 뿐 이 책의 다른 부분 어디에도 아무런 설명이 없을 뿐 아니라 이 이름이 다시 언급되지도 않는데, 그리스 신화 일반에서 에리니에스는 복수(復讐)의 세 여신들인 알렉토(Alekto).cw티시포네(Tisiphone).cw메가이라(Megaira)를 말한다. 예를 들어, 슈도-아폴로도로스의 《비블리오테케》 1.1.4절에서는 우라노스가 거세될 때 "흘러내린 피의 방울들(drops of the flowing blood)"로부터 에리니에스가 태어났다고 말하면서 이들 세 여신의 이름을 나열하고 있다.ps=
"[1.1.4] But Earth (가이아), grieved at the destruction of her children (헤카톤케이레스와 키클롭스), who had been cast into Tartarus, persuaded the Titans to attack their father and gave Cronus (크로노스) an adamantine sickle. And they, all but Ocean (오케아누스), attacked him, and Cronus cut off his father's genitals and threw them into the sea; and from the drops of the flowing blood were born Furies, to wit, Alecto, Tisiphone, and Megaera.6) And, having dethroned their father, they brought up their brethren who had been hurled down to Tartarus, and committed the sovereignty to Cronus.
6) Compare Hes. *Th.* 156-190. Here Apollodorus follows Hesiod, according to whom the Furies sprang, not from the genitals of Sky which were thrown into the sea, but from the drops of his blood which fell on Earth and impregnated her. The sickle with which Cronus did the deed is said to have been flung by him into the sea at Cape Drepanum in Achaia (Paus. 7.23.4). The barbarous story of the mutilation of the divine father by his divine son shocked the moral sense of later ages. See Plat. *Rep.* 2, 377e-378a; Plat. *Euthyph.* 5e-6a; Cicero, *De natura deorum* ii.24.63ff. Andrew Lang interpreted the story with some probability as one of a worldwide class of myths intended to explain the separation of Earth and Sky. See Andrew Lang, *Custom and Myth* (London, 1884), pp. 45ff., and as to myths of the forcible separation of Sky and Earth, see E. B. Tylor, *Primitive Culture*, i.322ff." 한편 우라노스의 핏방울들로부터 "복수(復讐)의 여신들"이 생겨났다는 것은 당연히 복수의 여신들의 기원에 대한 이야기이지만, 그리스 신화 자체 내의 문맥에서는 크로노스를 비롯한 티탄들과 티탄의 후손들이 나중에 복수를 당할 것이라는 것임을, 즉 우라노스처럼 이들도 올림포스 신들에 의해 높은 지위로부터 내쫓기게 될 것임을 시사한다. 기간테스는 거신(巨神)들의 그룹 즉 거대한 신체를 가진 신들의 그룹을 말하는데, 이들이 남신의 그룹인지 여신의 그룹인지 혹은 남신과 여신이 섞인 그룹인지는 명확치 않다. 그리고 기간테스는 역시 거신들인 키클롭스 삼형제와 헤카톤케이레스 삼형제와는 구별할 필요가 있다. 후자의 여섯 남신들은 하늘(우라노스)과 땅(가이아)의 정상적인 결합에 의해 태어난 거신들이고 기간테스는 이들과는 다른 형태의 비정상적인 혹은 비일반적인 결합에 의해 태어난 거신들이다. 다시 명확히 구분하자면, 후자의 여섯 남신들은 우라노스(하늘)의 정자에 의해 임신된 것이고 전자의 기간테스는 우라노스의 피에 의해 임신된 것이다. 멜리아이는, 영문본 번역자의 주석에 따르면, 물푸레나무(ash-tree)의 님프들이며, 이에 비해 드리아데스(Δρυάδες, Dryads)는 참나무(oak-tree)의 님프들이다.ps=
"And not vainly did they fall from his hand; for all the bloody drops that gushed forth Earth (가이아) received, and as the seasons moved round she bare the strong Erinyes (에리니에스) and the great Giants (기간테스) with gleaming armour, holding long spears in their hands and the Nymphs whom they call Meliae (멜리아이)8) all over the boundless earth.
8) Nymphs of the ash-trees, as Dryads are nymphs of the oak-trees. Cp. note on *Works and Days*, l. 145." 물푸레나무속의 학명은 프락시너스(Fraxinus)인데, 이 나무는 세계 도처에 분포한다.
### 거세의 여파: 아프로디테의 탄생
《신들의 계보》에 따르면 크라노스는 우라노스(하늘)의 "일부(members)"를 잘라낸 후 그것을 바다에 던졌다. 바다에 떨어진 그 "일부(members)"는 우라노스라는 불멸의 신의 일부였기 때문에 불멸의 성질을 띠었는데, 그것으로부터 미와 사랑의 여신인 **아프로디테**(로마신화의 **베누스**, 흔히 **비너스**)가 탄생하였고, 다 자란 아프로디테가 최종적으로 키프로스에서 "경이롭게 아름다운 여신으로 [세상에] 출현하였다(came forth an awful and lovely goddess)"고 기술하고 있다. 그리고 아프로디테라는 이름의 뜻과 이 여신의 다른 이름들에 대해서도 언급하고 있다. 헤시오도스는 아프로디테(Ἀφροδίτη)라는 이름을 거품(foam)을 뜻하는 그리스어 아포로스(aphros)와 관련지어서, 아프로디테의 뜻을 '[하얀] 거품에서 태어난(foam-born)'과 '[하얀 거품이라는] 풍성한 관을 쓴(rich-crowned)'의 뜻으로 해석하고 있다.ps=
"And so soon as he (크로노스) had cut off the members with flint and cast them from the land into the surging sea, they were swept away over the main a long time: and a white foam spread around them from the immortal flesh, and in it there grew a maiden. First she drew near holy Cythera (키테라섬), and from there, afterwards, she came to sea-girt Cyprus (키프로스), and came forth an awful and lovely goddess, and grass grew up about her beneath her shapely feet. Her gods and men call **Aphrodite** (아프로디테), and the foam-born goddess and rich-crowned **Cytherea** (키테레이아), because she grew amid the foam, and **Cytherea** (키테레이아) because she reached Cythera (키테라섬), and **Cyprogenes** (키프로게네스) because she was born in billowy Cyprus, and **Philommedes** (필로메데스) because sprang from the members.
And with her went Eros (에로스), and comely Desire (에로스) followed her at her birth at the first and as she went into the assembly of the gods. This honour she has from the beginning, and this is the portion allotted to her amongst men and undying gods, -- the whisperings of maidens and smiles and deceits with sweet delight and love and graciousness.
9) "Member-loving": the title is perhaps only a perversion of the regular Philomeides (laughter-loving)." 4=《신들의 계보》 188~200행. 영문본 & 한글본 번역자 번역 〈비너스의 탄생〉 (1486년경), [[산드로 보티첼리]]
## 크로노스의 가이아에 대한 배신 등에 대하여

### 관련 개요
이상의 내용, 즉 태초에 카오스가 자연적으로 나타난 것에서부터 크로노스에 의한 우라노스의 거세와 그 여파에 대한 부분까지의 내용은 《신들의 계보》에서 134~210행까지에 해당한다. 그런데, 내용의 흐름으로 보자면 당연히 이 행위의 결말에 대한 언급이 있어야 하는데 그렇지가 않다. 즉, 우라노스가 거세당한 후 타르타로스에 감금되었는지 혹은 그냥 그 상태로 두었는지, 가이아의 계획에 따라 우라노스를 거세한 후 크로노스는 가이아가 본래 의도한 대로 키클롭스 삼형제와 헤카톤케이레스 삼형제를 타르타로스로부터 구출했는지, 우라노스의 핏방울로부터 태어난 거신들인 기간테스가 크로노스에게 위협적인 존재였는지 아닌지, 위협적인 존재였다면 어떻게 대응했는지 등에 대한 진술이 이어져야 하는데 이러한 진술들이 이어지지 않고 있다. 즉, 《신들의 계보》에서 134~210행 이후의 내용 전개를 살펴보면 다음 목록과 같다. * 211~232행에서는 태초의 4가지 힘들인 카오스.cw가이아.cw타르타로스.cw에로스 중 카오스의 단성생식의 자녀들 가운데 하나인 밤의 여신 닉스의 후손들에 대하여 진술하고 있다. * 이어지는 233~333행에서는 가이아의 단성생식의 자녀들 가운데 하나인 바다의 남신 폰토스의 후손들에 대하여 언급하고 있다. * 다시 이어지는 334~452행에서는 가이아와 우라노스 간에 태어난 자녀들, 즉 티탄들의 후손들에 대하여 언급하고 있다. * 다시 이어지는 453행부터는 티타네스인 크로노스와 티타니데스인 레아가 결혼하여 나중에 올림포스 신들의 주축이 될 자식들이 태어나는 것과 관련된 내용, 그 중에서도 특히 제우스의 탄생과 관련된 대한 내용이 기술되고 있다. 《신들의 계보》의 내용이 이렇게 전개되고 있기 때문에, 우라노스가 거세당한 후 타르타로스에 감금되었는지 아닌지, 크로노스가 가이아의 본래의 의도대로 키클롭스 삼형제와 헤카톤케이레스 삼형제를 구출하였는지 등의 내용에 대해서는 210행 이후의 내용, 특히 453행 이후의 내용에서 근거 혹은 단서를 찾아 결론을 내려야 하는 상황이다. 그리고 이것들에서도 언급이 없는 항목들은 슈도-아폴로도로스의 《비블리오테케》 등과 같은 다른 신화집이나 호메로스의 《일리아스》나 《오디세이아》등과 같은 관련 그리스 신화가 수록된 다른 원천문헌들에 근거하여 결론을 내리는 수 밖에 없다.
### 우라노스가 타르타로스에 감금되었는가?
먼저, 우라노스가 거세당한 후 타르타로스에 감금되었는가 하는 사항에 대해서는 그렇지 않다는 것이 결론이다. 이것은 크로노스와 레아의 사이에 막내인 제우스가 태어날 즈음에 레아는 제우스가 크로노스에 의해 삼켜지는 것을 막기 위해 자신의 부모인 우라노스와 가이아에게 계책을 짜내달라고 요청하는 내용이 459~476행에 나오기 때문이다. 4=《신들의 계보》 459~476행. 영문본 & 한글본 편집자 번역
### 크로노스는 키클롭스와 헤카톤케이레스를 구출하였는가?
다음으로, 가이아의 계획에 따라 우라노스를 거세한 후 크로노스는 가이아가 본래 의도한 대로 키클롭스 삼형제와 헤카톤케이레스 삼형제를 타르타로스로부터 구출했는가 하는 사항에 대해서는 그렇지 않다는 것이 결론이다. 크로노스는 일단 이들 여섯 동생들을 구출했지만 다시 이들을 타르타로스에 가두었다. 이렇게 결론내릴 수 있는 것은 《신들의 계보》의 617~643행에서는 헤카톤케이레스와 관련된 내용을 기술하고 있는데, 이들이 있어야 10년간 계속되고 있는 티타노마키아를 승리로 종결시킬 수 있다는 가이아의 조언에 따라 제우스를 비롯한 레아의 자녀들이 "이들(즉 헤카톤케이레스 삼형제)을 **다시** 구출했다(brought them up **again** to the light)"는 진술이 있기 때문이다.ps=
"(ll. 617-643) But when first their father was vexed in his heart with Obriareus and Cottus and Gyes, he bound them in cruel bonds, because **he was jealous of their exceeding manhood and comeliness and great size**: and he made them live beneath the wide-pathed earth, where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish for a long time and with great grief at heart. But the son of Cronos and the other deathless gods whom rich-haired Rhea bare from union with Cronos, **brought them up again to the light** at Earth's advising. For she herself recounted all things to the gods fully, how that with these they would gain victory and a glorious cause to vaunt themselves. For the Titan gods and as many as sprang from Cronos had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced. But when he had provided those three with all things fitting, nectar and ambrosia which the gods themselves eat, and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the father of men and gods spoke amongst them:" 참고로, 키클롭스 삼형제와 헤카톤케이레스 삼형제는 제우스를 포함한 여섯 형제자매의 삼촌들이다. 그리고 이 결론은 슈도-아폴로도로스의 《비블리오테케》에서는 명백하게 진술되어 있다. 《비블리오테케》의 1.1.4절에서는 크로노스가 우라노스를 거세하였고, 우라노스는 폐위되었으며, 티탄들이 타르타로스에서 이들 여섯 형 또는 오빠들을 구출했으며(참고로, 《신들의 계보》와는 달리 《비블리오테케》에서는 이들 여섯이 티탄들보다 먼저 태어난 것으로 나온다), 그리고 티탄들이 크로노스의 통치권을 인정했다는 것을 서술하고 있다. 그리고 곧이어 1.1.5절에서 "그러나 그는(즉 크로노스는) 다시 그들을(즉 키클롭스 삼형제와 헤카톤케이레스 삼형제를) 타르타로스에 감금하였다(But he again bound and shut them up in Tartarus)"라고 서술하고 있다.ps=
"[1.1.4] But Earth, grieved at the destruction of her children, who had been cast into Tartarus, persuaded the Titans to attack their father and gave Cronus an adamantine sickle. And they, all but Ocean, attacked him, and Cronus cut off his father's genitals and threw them into the sea; and from the drops of the flowing blood were born Furies, to wit, Alecto, Tisiphone, and Megaera. And, having dethroned their father, they brought up their brethren who had been hurled down to Tartarus, and committed the sovereignty to Cronus.
[1.1.5] But he again bound and shut them up in Tartarus," 즉, 크로노스는 가이아가 본래 의도한 대로 키클롭스 삼형제와 헤카톤케이레스 삼형제를 타르타로스에서 구출하기는 하였지만 그것은 잠시였고, 다시 이들을 타르타로스에 감금함으로써 **가이아를 배신하였다**. 그리고, 앞의 "우라노스의 악행" 단락에서 언급한 내용이지만 다시 언급하자면, 키클롭스 삼형제는 크로노스의 어리석음, 즉 지혜의 부족이 이들을 재감금하게 된 원인이었고,ps=
"And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals." 헤카톤케이레스 삼형제는 이들이 "너무 뛰어나게 남자답고 잘생겼으며 신체가 거대하여서(exceeding manhood and comeliness and great size)" 크로노스가 이것을 질투했기 때문이다.ps=
"(ll. 617-643) But when first their father was vexed in his heart with Obriareus and Cottus and Gyes, he bound them in cruel bonds, because **he was jealous of their exceeding manhood and comeliness and great size**: and he made them live beneath the wide-pathed earth, where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish for a long time and with great grief at heart. But the son of Cronos and the other deathless gods whom rich-haired Rhea bare from union with Cronos, **brought them up again to the light** at Earth's advising. For she herself recounted all things to the gods fully, how that with these they would gain victory and a glorious cause to vaunt themselves. For the Titan gods and as many as sprang from Cronos had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced. But when he had provided those three with all things fitting, nectar and ambrosia which the gods themselves eat, and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the father of men and gods spoke amongst them:"
### 기간테스는 크로노스에게 위협이 되었는가?
다음으로, 우라노스의 핏방울들로부터 태어난 거신들인 기간테스가 크로노스에게 위협적인 존재였는지 아닌지, 위협적인 존재였다면 어떻게 대응했는지에 대해서는, 《신들의 계보》에서는 기간테스가 우라노스의 핏방울들로부터 태어난 거신들이라는 언급외에는 기간테스에 대한 다른 진술이 없기 때문에 '알 수 없다'는 것이 결론이다. 하지만, 《비블리오테케》의 1.6.1~1.6.3절에는 기간테스에 대하여 그리고 기간테스와 올림포스 신들과의 전쟁인 기간토마키아에 대하여 기술하고 있는데, 이에 의거하여 결론을 내린다면 위협적인 존재가 아니라는 것이 결론이다. 그 이유는 기간테스가 크로노스를 비롯한 티탄들이 올림포스 신들에 의해 타르타로스에 감금된 후에 태어났기 때문이다. 즉, 위협이 되려고 해도 될 수가 없는 상황이었기 때문이다.ps=
"[1.6.1] Such is the legend of Demeter. But Earth, vexed on account of the Titans, brought forth the giants, whom she had by Sky.85) These were matchless in the bulk of their bodies and invincible in their might; terrible of aspect did they appear, with long locks drooping from their head and chin, and with the scales of dragons for feet.86) They were born, as some say, in Phlegrae, but according to others in Pallene.87) And they darted rocks and burning oaks at the sky. Surpassing all the rest were Porphyrion and Alcyoneus, who was even immortal so long as he fought in the land of his birth. He also drove away the cows of the Sun from Erythia. Now the gods had an oracle that none of the giants could perish at the hand of gods, but that with the help of a mortal they would be made an end of. Learning of this, Earth sought for a simple to prevent the giants from being destroyed even by a mortal. But Zeus forbade the Dawn and the Moon and the Sun to shine, and then, before anybody else could get it, he culled the simple himself, and by means of Athena summoned Hercules to his help. Hercules first shot Alcyoneus with an arrow, but when the giant fell on the ground he somewhat revived. However, at Athena's advice Hercules dragged him outside Pallene, and so the giant died.88)
85) According to Hesiod (Hes. *Th.* 183ff.), Earth was impregnated by the blood which dropped from heaven when Cronus mutilated his father Sky (Uranus), and in due time she gave birth to the giants. As to the battle of the gods and giants, see Tzetzes, Scholiast on Lycophron 63; Hor. *Carm.* 3.4.49ff.; Ov. *Met.* 1.150ff.; Claudian, *Gigant.*; Sidonius Apollinaris, *Carm.* xii.15ff., ed. Baret; *Scriptores rerum mythicarum Latini*, ed. Bode, i. pp. 4, 92 (First Vatican Mythographer 11; Second Vatican Mythographer 53). The account which Apollodorus here gives of it is supplemented by the evidence of the monuments, especially temple-sculptures and vase-paintings. See Preller-Robert, *Griechische Mythologie*, i.67ff. Compare M. Mayer, *Die Giganten und Titanen*, (Berlin, 1887). The battle of the gods and the giants was sculptured on the outside of the temple of Apollo at Delphi, as we learn from the description of Euripides (Eur. *Ion* 208ff.). On similar stories see Frazer's *Appendix to Apollodorus*, “War of Earth on Heaven.”
86) Compare Ov. *Met.* 1.184, *Tristia*, iv.7.17; Macrobius, *Sat.* i.20.9; Serv. Verg. *A.* 3.578; Claudian, *Gigant.* 80ff.; *Scriptores rerum mythicarum Latini*, ed. Bode, i. p. 92 (Second Vatican Mythographer 53). Pausanias denied that the giants were serpent-footed (Paus. 8.29.3), but they are often so represented on the later monuments of antiquity. See Kuhnert, in W. H. Roscher's *Lexikon der griech. und röm. Mythologie*, i.1664ff.; M. Mayer, *Die Giganten und Titanen*, pp. 274ff.
87) Phlegra is said to have been the old name of Pallene (Stephanus Byzantius, *s.v. Phlegra*). The scene of the battle of the gods and giants was laid in various places. See Diod. 5.71; Strab. 5.4.4, 6, Strab. 6.3, 5, Strab. 7 Fr. 25, 27, Strab. 10.5.16, Strab. 11.2.10; Paus. 8.29.1, with my note. Volcanic phenomena and the discovery of the fossil bones of large extinct animals seem to have been the principal sources of these tales.
88) Compare Pind. *N.* 4.27, Pind. *I.* 6.31(45) with the Scholia; Tzetzes, Scholiast on Lycophron 63. The Scholiast on Pind. *I*. 6.32(47), mentions, like Apollodorus, that Alcyoneus had driven away the oxen of the Sun. The reason why Herakles dragged the wounded giant from Pallene before despatching him was that, as Apollodorus has explained above, the giant was immortal so long as he fought on the land where he had been born. That, too, is why the giant revived when in falling he touched his native earth." 《비블리오테케》의 1.6.1에 따르면, 비록 우라노스가 거세당할 때 흘린 핏방울을 씨앗으로 기간테스를 임신하였지만, 가이아는 티탄들이 타르타로스에 감금당한 후 기간테스를 출산하였다. 더 정확히 말하면, 티타노마키아에서 패배한 티탄들이 올림포스 신들에 의해 타르타로스에 감금되자 가이아가 이에 분노하여 올림포스 신들에게 복수하기 위하여 기간테스를 출산하였고, 이러한 이유로 기간테스와 올림포스 신들과의 전쟁인 기간토마키아가 일어나게 되었다.ps=
"[1.6.1] Such is the legend of Demeter. But Earth, vexed on account of the Titans, brought forth the giants, whom she had by Sky.85) These were matchless in the bulk of their bodies and invincible in their might; terrible of aspect did they appear, with long locks drooping from their head and chin, and with the scales of dragons for feet.86) They were born, as some say, in Phlegrae, but according to others in Pallene.87) And they darted rocks and burning oaks at the sky. Surpassing all the rest were Porphyrion and Alcyoneus, who was even immortal so long as he fought in the land of his birth. He also drove away the cows of the Sun from Erythia. Now the gods had an oracle that none of the giants could perish at the hand of gods, but that with the help of a mortal they would be made an end of. Learning of this, Earth sought for a simple to prevent the giants from being destroyed even by a mortal. But Zeus forbade the Dawn and the Moon and the Sun to shine, and then, before anybody else could get it, he culled the simple himself, and by means of Athena summoned Hercules to his help. Hercules first shot Alcyoneus with an arrow, but when the giant fell on the ground he somewhat revived. However, at Athena's advice Hercules dragged him outside Pallene, and so the giant died.88)
85) According to Hesiod (Hes. *Th.* 183ff.), Earth was impregnated by the blood which dropped from heaven when Cronus mutilated his father Sky (Uranus), and in due time she gave birth to the giants. As to the battle of the gods and giants, see Tzetzes, Scholiast on Lycophron 63; Hor. *Carm.* 3.4.49ff.; Ov. *Met.* 1.150ff.; Claudian, *Gigant.*; Sidonius Apollinaris, *Carm.* xii.15ff., ed. Baret; *Scriptores rerum mythicarum Latini*, ed. Bode, i. pp. 4, 92 (First Vatican Mythographer 11; Second Vatican Mythographer 53). The account which Apollodorus here gives of it is supplemented by the evidence of the monuments, especially temple-sculptures and vase-paintings. See Preller-Robert, *Griechische Mythologie*, i.67ff. Compare M. Mayer, *Die Giganten und Titanen*, (Berlin, 1887). The battle of the gods and the giants was sculptured on the outside of the temple of Apollo at Delphi, as we learn from the description of Euripides (Eur. *Ion* 208ff.). On similar stories see Frazer's *Appendix to Apollodorus*, “War of Earth on Heaven.”
86) Compare Ov. *Met.* 1.184, *Tristia*, iv.7.17; Macrobius, *Sat.* i.20.9; Serv. Verg. *A.* 3.578; Claudian, *Gigant.* 80ff.; *Scriptores rerum mythicarum Latini*, ed. Bode, i. p. 92 (Second Vatican Mythographer 53). Pausanias denied that the giants were serpent-footed (Paus. 8.29.3), but they are often so represented on the later monuments of antiquity. See Kuhnert, in W. H. Roscher's *Lexikon der griech. und röm. Mythologie*, i.1664ff.; M. Mayer, *Die Giganten und Titanen*, pp. 274ff.
87) Phlegra is said to have been the old name of Pallene (Stephanus Byzantius, *s.v. Phlegra*). The scene of the battle of the gods and giants was laid in various places. See Diod. 5.71; Strab. 5.4.4, 6, Strab. 6.3, 5, Strab. 7 Fr. 25, 27, Strab. 10.5.16, Strab. 11.2.10; Paus. 8.29.1, with my note. Volcanic phenomena and the discovery of the fossil bones of large extinct animals seem to have been the principal sources of these tales.
88) Compare Pind. *N.* 4.27, Pind. *I.* 6.31(45) with the Scholia; Tzetzes, Scholiast on Lycophron 63. The Scholiast on Pind. *I*. 6.32(47), mentions, like Apollodorus, that Alcyoneus had driven away the oxen of the Sun. The reason why Herakles dragged the wounded giant from Pallene before despatching him was that, as Apollodorus has explained above, the giant was immortal so long as he fought on the land where he had been born. That, too, is why the giant revived when in falling he touched his native earth." 말하자면, 가이아는 출산 시기를 마음대로 조정할 능력이 있었으며, 티탄들이 지상에서 활동하는 동안에는 기간테스가 태어나지도 않은 상태였다. 앞에서 언급한 내용이지만 다시 언급하자면, 크라노스가 우라노스의 "일부(members)"를 잘라낼 때 우라노스로부터 쏟아져 나온 "핏방울들(bloody drops)"을 가이아(땅)가 "받았으며(received)", 계절들이 지난 후에, 가이아는 에리니에스와 기간테스와 멜리아이를 낳았다.ps=
"And not vainly did they fall from his hand; for all the bloody drops that gushed forth Earth (가이아) received, and as the seasons moved round she bare the strong Erinyes (에리니에스) and the great Giants (기간테스) with gleaming armour, holding long spears in their hands and the Nymphs whom they call Meliae (멜리아이)8) all over the boundless earth.
8) Nymphs of the ash-trees, as Dryads are nymphs of the oak-trees. Cp. note on *Works and Days*, l. 145." 《비블리오테케》에 따를 때, 기간테스의 경우 "계절들이 지난 후(as the seasons moved round)"란 티탄들이 10년간의 티타노마키아에서 패배하여 타르타로스에 감금된 후이다. 따라서 기간테스는 최소 10년간을 임신 상태로 있었다. 즉, 땅(가이아) 속에 씨앗 혹은 태아의 상태로 있었다. 또한 제우스는 크로노스와 레아의 사이에 태어난 여섯 자녀들 중 막내인데, 크로노스와 레아는 우라노스의 거세와 폐위 후에 혼인하였으며 또한 제우스가 다 성장해서야 비로소 티타노마키아가 시작되었다. 그러므로, 먼저 태어난 다섯 자녀들의 출산에 걸리는 시간을 각각 1년으로 가정하고 제우스의 20세에 티타노마키아가 시작되었다고 가정할 때, 기간테스는 최소 35년을 땅(가이아) 속에 씨앗 혹은 태아의 상태로 있었던 것이 되고, 이 기간은 또한 크로노스의 재위 기간이기도 하다. 즉 그는 처음의 25년간은 별다른 도전을 받는 일 없이 통치하였지만, 그 동안 쌓은 악행(즉 가족의 파괴)이 원인이 되어 뒤의 10년간은 자신의 자식들이 주축이 된 올림포스 신들과 전쟁하면서 힘겹게(?) 보내야 했다.
## 크로노스와 레아의 자녀들과 크로노스의 악행
우라노스가 거세되고 폐위된 후, 레아는 크로노스의 아내가 되었고 레아와 크로노스 사이에는 막내인 제우스가 태어나기 전에 헤스티아.cw데메테르.cw헤라.cw하데스.cw포세이돈의 총 5명의 자녀들이 태어났다. 그런데 크로노스는 이들 5명이 태어날 때마다 꿀꺽 삼키는 악행을 행하였는데, 이것은 자신의 아버지와 어머니인 우라노스와 가이아로부터 자신도 아버지 우라노스처럼 자신의 자식에게 폐위당할 것이라는 예언을 들었고 이 예언이 실현되는 것을 미리 막기 위해서였다. 헤시오도스는 《신들의 계보》에서 크로노스와 레아의 자녀에 대해 다음과 같이 말하고 있다. 아래 인용문에서 '대지를 흔드는 자(Earth-Shaker)'는 포세이돈의 여러 다른 이름들 가운데 하나이다. 4=《신들의 계보》 453~467행. 영문본 & 한글본 편집자 번역
## 레아의 슬픔과 제우스의 탄생
설명=고대 그리스의 이디 산 레아]] 자신이 낳은 헤스티아.cw데메테르.cw헤라.cw하데스.cw포세이돈의 5명의 자녀들이 태어나자마자 크로노스에게 삼켜지는 것을 보고 큰 슬픔에 빠졌던 레아는 여섯 번째 아이이자 막내인 제우스가 태어날 즈음에는 부모인 우라노스와 가이아에게 도움을 청하였다.ps=
"But when she was about to bear Zeus, the father of gods and men, then she besought her own dear parents, Earth and starry Heaven, to devise some plan with her that the birth of her dear child might be concealed, and that retribution might overtake great, crafty Cronos for his own father and also for the children whom he had swallowed down. And they readily heard and obeyed their dear daughter, and told her all that was destined to happen touching Cronos the king and his stout-hearted son. So they sent her to Lyctus, to the rich land of Crete, when she was ready to bear great Zeus, the youngest of her children. **Him did vast Earth receive from Rhea in wide Crete to nourish and to bring up.** Thither came Earth carrying him swiftly through the black night to Lyctus first, and took him in her arms and hid him in a remote cave beneath the secret places of the holy earth on thick-wooded Mount Aegeum; but to the mightily ruling son of Heaven, the earlier king of the gods, she gave a great stone wrapped in swaddling clothes. Then he took it in his hands and thrust it down into his belly: wretch! he knew not in his heart that in place of the stone his son was left behind, unconquered and untroubled, and that he was soon to overcome him by force and might and drive him from his honours, himself to reign over the deathless gods." 가이아의 계책에 따라 레아는 크레타섬의 도시인 릭토스(Lyctus)로 갔고 크레타섬의 **어느 곳**에서 제우스를 출산하였다. 그러자 가이아는 제우스를 받아서 [크로노스가 알아차리지 못하도록 하기 위해] 칠흑같은 밤(즉, 닉스)을 통해 재빨리 먼저 릭토스로 갔다. 그런 후 다시 제우스를 안고 숲이 우거진 아이가이온 산(Aigaio, Mount Aegeum)의 은밀한 장소 아래에 있는 한 외진 동굴로 가서 그곳에 제우스를 숨겼다. 한편 레아는 커다란 돌덩이를 강보에 싸서 크로노스에게 건네고, 크로노스는 이것을 삼켰다.ps=
"But when she was about to bear Zeus, the father of gods and men, then she besought her own dear parents, Earth and starry Heaven, to devise some plan with her that the birth of her dear child might be concealed, and that retribution might overtake great, crafty Cronos for his own father and also for the children whom he had swallowed down. And they readily heard and obeyed their dear daughter, and told her all that was destined to happen touching Cronos the king and his stout-hearted son. So they sent her to Lyctus, to the rich land of Crete, when she was ready to bear great Zeus, the youngest of her children. **Him did vast Earth receive from Rhea in wide Crete to nourish and to bring up.** Thither came Earth carrying him swiftly through the black night to Lyctus first, and took him in her arms and hid him in a remote cave beneath the secret places of the holy earth on thick-wooded Mount Aegeum; but to the mightily ruling son of Heaven, the earlier king of the gods, she gave a great stone wrapped in swaddling clothes. Then he took it in his hands and thrust it down into his belly: wretch! he knew not in his heart that in place of the stone his son was left behind, unconquered and untroubled, and that he was soon to overcome him by force and might and drive him from his honours, himself to reign over the deathless gods." 위에 기술된 바와 같이 아이가이온 산의 한 동굴은 제우스가 탄생한 후 숨겨진 장소로, 문맥상 제우스가 양육된 장소로 해석될 수 있는 여지를 준다. 또한, 위에 기술된 바와 같이 헤시오도스는 제우스의 정확한 탄생지에 대하여도 말하고 있지 않은데, 그는 제우스의 탄생의 순간과 관련된 언급으로, "**넓은 크레타섬에서** 광대한 가이아(땅)는 그를 (즉 제우스를) 레아로부터 받아서, [그런 후] 젖을 먹이고 양육하였다(Him did vast Earth receive from Rhea **in wide Crete** to nourish and to bring up)"라고 말하고 있을 뿐이다. 즉, 크레타섬의 어딘가에서 탄생하였다고 진술하고 있을 뿐이다.ps=
"But when she was about to bear Zeus, the father of gods and men, then she besought her own dear parents, Earth and starry Heaven, to devise some plan with her that the birth of her dear child might be concealed, and that retribution might overtake great, crafty Cronos for his own father and also for the children whom he had swallowed down. And they readily heard and obeyed their dear daughter, and told her all that was destined to happen touching Cronos the king and his stout-hearted son. So they sent her to Lyctus, to the rich land of Crete, when she was ready to bear great Zeus, the youngest of her children. **Him did vast Earth receive from Rhea in wide Crete to nourish and to bring up.** Thither came Earth carrying him swiftly through the black night to Lyctus first, and took him in her arms and hid him in a remote cave beneath the secret places of the holy earth on thick-wooded Mount Aegeum; but to the mightily ruling son of Heaven, the earlier king of the gods, she gave a great stone wrapped in swaddling clothes. Then he took it in his hands and thrust it down into his belly: wretch! he knew not in his heart that in place of the stone his son was left behind, unconquered and untroubled, and that he was soon to overcome him by force and might and drive him from his honours, himself to reign over the deathless gods." 한편, 슈도-아폴로도로스의 《비블리오테케》 1.1.6절에 따르면, 레아는 크레타섬의 딕테 동굴(Dikte)에서 제우스를 낳았으며, 또한 제우스는 이 동굴에서 양육되었다.ps=
"[1.1.6] Enraged at this, Rhea repaired to Crete, when she was big with Zeus, and brought him forth in a cave of Dicte.8) She gave him to the Curetes and to the nymphs Adrastia and Ida, daughters of Melisseus, to nurse.
8) According to Hesiod, Rhea gave birth to Zeus in Crete, and the infant god was hidden in a cave of Mount Aegeum (Hes. *Th.* 468-480). Diod. 5.70 mentions the legend that Zeus was born at Dicte in Crete, and that the god afterwards founded a city on the site. But according to Diodorus, or his authorities, the child was brought up in a cave on Mount Ida. The ancients were not agreed as to whether the infant god had been reared on Mount Ida or Mount Dicte. Apollodorus declares for Dicte, and he is supported by Verg. *G.* 4.153, Serv. *Verg. A.* 3.104, and the Vatican Mythographers (*Scriptores rerum mythicarum Latini,* ed. Bode, i. pp. 34, 79, First Vatican Mythographer 104; Second Vatican Mythographer 16). On the other hand the claim of Mount Ida is favoured by Callimachus, *Hymn* i.51; Ovid *Fasti* 4.207; and Lactantius Placidus *on Statius, Theb*. iv.784. The wavering of tradition on this point is indicated by Apollodorus, who, while he calls the mountain Dicte, names one of the god's nurses Ida. " 또 다른 한편으로는, 디오도로스 시켈로스는 《비블리오테카 히스토리카》의 5.70절에서 제우스가 딕테 동굴에서 태어났다는 신화가 있다고 말하고 있으며, 그의 양육지는 크레타섬의 이다산(Mount Ida)이라고 말하고 있다.ps=
"[1.1.6] Enraged at this, Rhea repaired to Crete, when she was big with Zeus, and brought him forth in a cave of Dicte.8) She gave him to the Curetes and to the nymphs Adrastia and Ida, daughters of Melisseus, to nurse.
8) According to Hesiod, Rhea gave birth to Zeus in Crete, and the infant god was hidden in a cave of Mount Aegeum (Hes. *Th.* 468-480). Diod. 5.70 mentions the legend that Zeus was born at Dicte in Crete, and that the god afterwards founded a city on the site. But according to Diodorus, or his authorities, the child was brought up in a cave on Mount Ida. The ancients were not agreed as to whether the infant god had been reared on Mount Ida or Mount Dicte. Apollodorus declares for Dicte, and he is supported by Verg. *G.* 4.153, Serv. *Verg. A.* 3.104, and the Vatican Mythographers (*Scriptores rerum mythicarum Latini,* ed. Bode, i. pp. 34, 79, First Vatican Mythographer 104; Second Vatican Mythographer 16). On the other hand the claim of Mount Ida is favoured by Callimachus, *Hymn* i.51; Ovid *Fasti* 4.207; and Lactantius Placidus *on Statius, Theb*. iv.784. The wavering of tradition on this point is indicated by Apollodorus, who, while he calls the mountain Dicte, names one of the god's nurses Ida. "ps=
"BIRTH OF ZEUS
[5.70.1] Regarding the birth of Zeus and the manner in which he came to be king, there is no agreement. Some say that he succeeded to the kingship after Cronus passed from among men into the company of the gods, not by overcoming his father with violence, but in the manner prescribed by custom and justly, having been judged worthy of that honour. But others recount a myth which runs as follows: There was delivered to Cronus an oracle regarding the birth of Zeus which stated that the son who would be born to him would wrest the kingship from him by force.
[5.70.2] Consequently Cronus time and again did away with the children whom he begot; but Rhea, grieved as she was, and yet lacking the power to change her husband’s purpose, when she had given birth to Zeus, concealed him in Idê, as it is called, and, without the knowledge of Cronus, entrusted the rearing of him to the Curetes who dwelt in the neighbourhood of Mount Idê. The Curetes bore him off to a certain cave where they gave him over to the Nymphs, with the command that they should minister to his every need.
[5.70.3] And the Nymphs nurtured the child on a mixture of honey and milk and gave him upbringing at the udder of the goat which was named Amaltheia. And many evidences o the birth and upbringing of this god remain to this day on the island.
[5.70.4] For instance, when he was being carried away, while still an infant, by the Curetes, they say that the umbilical cord (*omphalos*) fell from him near the river known as Triton, and that this spot has been made sacred and has been called Omphalus after that incident, while in like manner the plain about it is known as Omphaleium. And on Mount Idê, where the god was nurtured, both the cave in which he spent his days has been made sacred to him, and the meadows round about it, which lie upon the ridges of the mountain., have in like manner been consecrated to him.
[5.70.5] But the most astonishing of all that which the myth relates has to do with the bees, and we should not omit to mention it: The god, they say, wishing to preserve an immortal memorial of his close association with the bees, changed the colour of them, making it like copper with the gleam of gold, and since the region lay at a very great altitude, where fierce winds blew about it and heavy snows fell, he made the bees insensible to such things and unaffected by them, since they must range over the most wintry stretches.
[5.70.6] To the goat (*aeg-*) which suckled him Zeus also accorded certain honours, and in particular took from it a surname, being called Aegiochus.33) And when he had attained to manhood he founded a city in Dicta, where indeed the myth states that he was born; in later times this city was abandoned, but some stone blocks of its foundations are still preserved.
33) “Aegis-bearing,” a common epithet of Zeus, from *aegis* (“goat-skin”)." -
## 제우스의 성장과 형제자매의 구출과 키클롭스의 재구출

### 제우스의 성장과 형제자매의 구출
레아와 그녀의 부모 우라노스와 가이아의 계책에 의해, 아버지 크로노스에게 삼켜지지 않고 살아남은 제우스는 빠르게 성장하였다.ps=
"After that, the strength and glorious limbs of the prince increased quickly, and as the years rolled on, great Cronos the wily was beguiled by the deep suggestions of Earth, and brought up again his offspring, vanquished by the arts and might of his own son, and he vomited up first the stone which he had swallowed last. And Zeus set it fast in the wide-pathed earth at goodly Pytho under the glens of Parnassus, to be a sign thenceforth and a marvel to mortal men20). And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals.
20) Pausanias (x. 24.6) saw near the tomb of Neoptolemus 'a stone of no great size', which the Delphians anointed every day with oil, and which he says was supposed to be the stone given to Cronos." 설명=파르나소스 산 그리고, 《신들의 계보》에 따르면, 시간이 흘러가, "교활한 거신 크로노스는 가이아의 깊은 암시에 의해 최면이 걸려서(great Cronos the wily was beguiled by the deep suggestions of Earth)" [제우스를 알아보지 못하고] 그가 제우스를 양육하게 되었으며, 이렇게 하여 성장한 제우스의 기예와 힘에 의해 마침내 크로노스는 완파를 당하였고 자식들과 돌덩이를 토해내었다. 크로노스가 삼켰던 순서와는 반대로, 돌덩이가 가장 먼저 나왔으며, 제우스의 형제자매들이 삼킨 순서의 역순으로 차례대로 나왔다.ps=
"After that, the strength and glorious limbs of the prince increased quickly, and as the years rolled on, great Cronos the wily was beguiled by the deep suggestions of Earth, and brought up again his offspring, vanquished by the arts and might of his own son, and he vomited up first the stone which he had swallowed last. And Zeus set it fast in the wide-pathed earth at goodly Pytho under the glens of Parnassus, to be a sign thenceforth and a marvel to mortal men20). And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals.
20) Pausanias (x. 24.6) saw near the tomb of Neoptolemus 'a stone of no great size', which the Delphians anointed every day with oil, and which he says was supposed to be the stone given to Cronos." 또한 《신들의 계보》에 따르면, 제우스는 크로노스가 토해낸 돌덩이를 파르나소스 산의 협곡 아래에 있는 상당한 규모의 "피토(Pytho: 델포이의 옛 이름)"의 "넓은 길이 있는 땅(wide-pathed earth: 즉 가이아)" 속에 그 돌덩이를 단단히 고정시켜 세워두었는데, 이것은 제우스의 성장과 형제자매들을 구해낸 이 활약을 나타내는 "[성장과 극복의] 징표(sign)"가 되었으며 필멸의 인간들에게는 하나의 "경이(marvel)"가 되었다.ps=
"After that, the strength and glorious limbs of the prince increased quickly, and as the years rolled on, great Cronos the wily was beguiled by the deep suggestions of Earth, and brought up again his offspring, vanquished by the arts and might of his own son, and he vomited up first the stone which he had swallowed last. And Zeus set it fast in the wide-pathed earth at goodly Pytho under the glens of Parnassus, to be a sign thenceforth and a marvel to mortal men20). And he set free from their deadly bonds the brothers of his father, sons of Heaven whom his father in his foolishness had bound. And they remembered to be grateful to him for his kindness, and gave him thunder and the glowing thunderbolt and lightening: for before that, huge Earth had hidden these. In them he trusts and rules over mortals and immortals.
20) Pausanias (x. 24.6) saw near the tomb of Neoptolemus 'a stone of no great size', which the Delphians anointed every day with oil, and which he says was supposed to be the stone given to Cronos." 한편, 슈도-아폴로도로스의 《비블리오테케》 1.2.1절에 따르면 삼킨 돌덩이와 자식들을 토해내게 된 원인이 《신들의 계보》의 설명과는 다른데, 제우스는 지혜의 여신인 메티스에게 도움을 받아 크로노스에게 구토를 일으키는 약을 먹이는 데에 성공하여 그 결과 크로노스가 돌덩이와 자식들을 토해내었다.ps=
"[1.2.1] But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow,12) which forced him to disgorge first the stone and then the children whom he had swallowed, and with their aid Zeus waged the war against Cronus and the Titans.13) They fought for ten years, and Earth prophesied victory14) to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And the Cyclopes then gave Zeus thunder and lightning and a thunderbolt,15) and on Pluto they bestowed a helmet and on Poseidon a trident. Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards16); but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades.17)
12) As to the disgorging of his offspring by Cronus, see Hes. *Th.* 493ff., who, however, says nothing about the agency of Metis in administering an emetic, but attributes the stratagem to Earth (Gaia).
13) As to the war of Zeus on the Titans, see Hes. *Th*. 617ff.; Hor. *Carm.* 3.4.42ff.; Hyginus, *Fab.* 118.
14) The most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See Aesch. *Eum.* 1ff.; Paus. 10.5.5ff. It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See Paus. 5.14.10. At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See Pliny, *Nat. Hist.* xxviii.147; compare Paus. 7.25.13. In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the priestess was thrown into the prophetic trance by natural exhalations from the ground, and they explained the decadence of the oracle in their own time by the gradual cessation of the exhalations. The theory is scouted by Cicero. See Plut. *De defectu oraculorum* 40ff.; Cicero, *De divinatione* i.19.38, i.36.79, ii.57.117. A similar theory is still held by wizards in Loango, on the west coast of Africa; hence in order to receive the inspiration they descend into an artificial pit or natural hollow and remain there for some time, absorbing the blessed influence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See *Die Loango Expedition*, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441. As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see Diod. 16.26; Strabo 9.3.5; Paus. 10.5.7; Justin xxiv.6.6-9. That the Pythian priestess descended into the cavern to give the oracles appears from an expression of Plutarch (*De defectu oraculorum*, 51, *katebê men eis to manteion*). As to the oracles of Earth in antiquity, see A. Bouche-Leclercq, *Histoire de la Divination dans l'Antiquité*, ii.251ff.; L. R. Farnell, *The Cults of the Greek States*, iii.8ff.
15) Compare Hes. *Th.* 501-506ff.
16) Compare Hes. *Th.* 717ff.
17) Compare Hom. *Il.* 15.187ff.; Plat. *Gorg.* 523a." 다른 한편으로, 이 돌덩이는 후대의 그리스 신화와 종교 그리고 관련 문학 등에서 옴파로스(Omphalos)와 동일시 되기도 한다 (이에 대한 자세한 내용은 옴파로스 문서를 참조하시오).
### 키클롭스의 재구출
《신들의 계보》 492~500행에서는 위의 문단에 기술된 바와 같이, 제우스가 크로노스가 삼킨 다섯 형제자매들을 구출하는 것과 내뱉은 돌덩이를 "[성장과 극복의] 징표(sign)"로 삼는 내용이 나온다. 그리고 이어서 501~506행에서는 제우스가 자신의 삼촌들인, 하나의 눈을 가진 거신들인 키클롭스 삼형제를 타르타로스에서 재구출하는 내용이 나온다. 그리고 이어지는 507~616행에서는 이아페티오니데스(Iapetionides) 즉 이아페토스와 클리메네의 자식들인 아틀라스.cw메노이티오스.cw프로메테우스.cw에피메테우스의 4형제에 대한 내용이 나온다. 그리고 이어지는 617~735행에서는 티탄들과 올림포스 신들의 전쟁인 티타노마키아에 대한 내용, 그 중에서도 특히 티타노마키아의 최후의 결전에 대한 내용이 나온다. 이와 같은 내용의 흐름에서 보듯이, 제우스가 다섯 형제자매들을 구출하고 키클롭스 삼형제를 재구출함으로써 크로노스가 이끄는 티탄들과 제우스가 이끄는 올림포스 신들의 전쟁인 10년간의 티타노마키아가 시작된다. 앞에서 기술된 내용들을 다시 정리.cw반복하면, 우라노스는 자신의 아들들인 키클롭스 삼형제를 헤카톤케이레스 삼형제와 함께 태어나자 마자 타르타로스에 감금하였는데, 이들의 형인 크로노스가 우라노스를 거세하고 폐위한 후 이들을 타르타로스에서 구출하였고, 그 후 크로노스는 다시 이들을 타르타로스에 감금하였다. 그 후 성장한 제우스가 자신의 삼촌이 되는 이들 여섯 명의 거신들 중에서 키클롭스 삼형제**만을** 다시 구출한 것이며, 다섯 형제자매들의 구출과 이들 삼형제의 재구출과 더불어 티타노마키아가 시작된다. 한편, 《신들의 계보》에는 헤카톤케이레스 삼형제를 재구출하는 내용도 나오는데(617~663행), 이 때는 티타노마키아의 마지막 날로, 이들이 재구출된 바로 그 날 티타노마키아의 최후의 결전이 벌어진다. 이와 같이 헤시오도스의 《신들의 계보》에서는 키클롭스 삼형제가 재구출된 날과 헤카톤케이레스 삼형제가 재구출된 날이 다른 것으로 기술되어 있는데, 슈도-아폴로도로스의 《비블리오테케》 1.2.1절에는 이들이 모두 티타노마키아의 마지막 날에 같이 재구출된 것으로 기술되어 있다.ps=
"[1.2.1] But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow,12) which forced him to disgorge first the stone and then the children whom he had swallowed, and with their aid Zeus waged the war against Cronus and the Titans.13) They fought for ten years, and Earth prophesied victory14) to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And the Cyclopes then gave Zeus thunder and lightning and a thunderbolt,15) and on Pluto they bestowed a helmet and on Poseidon a trident. Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards16); but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades.17)
12) As to the disgorging of his offspring by Cronus, see Hes. *Th.* 493ff., who, however, says nothing about the agency of Metis in administering an emetic, but attributes the stratagem to Earth (Gaia).
13) As to the war of Zeus on the Titans, see Hes. *Th*. 617ff.; Hor. *Carm.* 3.4.42ff.; Hyginus, *Fab.* 118.
14) The most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See Aesch. *Eum.* 1ff.; Paus. 10.5.5ff. It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See Paus. 5.14.10. At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See Pliny, *Nat. Hist.* xxviii.147; compare Paus. 7.25.13. In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the priestess was thrown into the prophetic trance by natural exhalations from the ground, and they explained the decadence of the oracle in their own time by the gradual cessation of the exhalations. The theory is scouted by Cicero. See Plut. *De defectu oraculorum* 40ff.; Cicero, *De divinatione* i.19.38, i.36.79, ii.57.117. A similar theory is still held by wizards in Loango, on the west coast of Africa; hence in order to receive the inspiration they descend into an artificial pit or natural hollow and remain there for some time, absorbing the blessed influence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See *Die Loango Expedition*, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441. As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see Diod. 16.26; Strabo 9.3.5; Paus. 10.5.7; Justin xxiv.6.6-9. That the Pythian priestess descended into the cavern to give the oracles appears from an expression of Plutarch (*De defectu oraculorum*, 51, *katebê men eis to manteion*). As to the oracles of Earth in antiquity, see A. Bouche-Leclercq, *Histoire de la Divination dans l'Antiquité*, ii.251ff.; L. R. Farnell, *The Cults of the Greek States*, iii.8ff.
15) Compare Hes. *Th.* 501-506ff.
16) Compare Hes. *Th.* 717ff.
17) Compare Hom. *Il.* 15.187ff.; Plat. *Gorg.* 523a." 말하자면, 후대로 가면서 이들의 재구출 시점이 다른 것에 당연한(?) 의문을 가지게 되었고 이들이 같은 날에 재구출되었다는 전승이 확립된 것이다. 제우스가 자신의 삼촌들인 키클롭스 삼형제를 구출하자, 앞의 "크로노스의 형제: 3명의 키클롭스" 단락에서 언급된 것처럼, 이들은 "제우스에게 천둥을 주고 번개를 만들어 주었다(gave Zeus the thunder and made the thunderbolt)".ps=
"And again, she (가이아) bare the Cyclopes (키클롭스), overbearing in spirit, Brontes (브론테스), and Steropes (스테로페스) and stubborn-hearted Arges (아르게스),6) who gave Zeus the thunder and made the thunderbolt: in all else they were like the gods, but one eye only was set in the midst of their fore-heads. And they were surnamed Cyclopes (Orb-eyed) because one orbed eye was set in their foreheads. Strength and might and craft were in their works.
6) Brontes is the Thunderer; Steropes, the Lightener; and Arges, the Vivid One." 즉, 티타노마키아의 시작 시점에서 제우스는 자신의 상징이 되는 천둥과 번개를 비로소 사용하기 시작하게 된다. 달리 말하면, 이 시점 이전까지는 천둥과 번개는 제우스의 무기가 아니었다. 또한 달리 말하면, 천둥과 번개의 힘을 가지게 되면서 비로소 제우스는 '모든 신들과 인간들의 왕'이 되기 시작할 수 있었다. 또한 달리 말하면, "[성장과 극복의] 징표(sign)"로서의 돌덩이는 천둥과 번개를 사용하기 시작하게 된 것을 상징한다. 《신들의 계보》 501~506행에서는 키클롭스 삼형제를 재구출하는 내용을 포함한 위의 내용을 다음과 같이 기술하고 있다. 4=《신들의 계보》 501~506행. 영문본 & 한글본 편집자 번역
## 티타노마키아: 티탄들과 올림포스 신들의 전쟁

### 티타노마키아의 전체적인 상황
꼬리표=테살리아 평원 형제자매들과 키클롭스를 구출하고 천둥과 번개의 힘을 얻은 후, 제우스와 그의 형제자매들은 패권을 차지하기 위해 크로노스와 전쟁을 하였고, 주변에 있던 다른 티탄들도 크로노스와 제우스 편으로 각기 갈려 전쟁에 참여하였다. 크로노스가 이끈 측을 통칭하여 단순히 티탄들이라고 부르고 제우스가 이끈 측을 통칭하여 올림포스 신들이라고 부르는데, 티탄들과 올림포스 신들과의 이 전쟁을 전통적인 용어로 **티타노마키아**(Titanomachia, Titanomachy)라고 한다. '티타노마키아'는 '티탄들'을 뜻하는 티타네스(Titanes)와 '전쟁 또는 전투'를 뜻하는 마케(makhē)가 합쳐져 이루어진 낱말로, 문자 그대로의 뜻은 '티탄들의 전쟁(War of the Titans)' 또는 '티탄들의 전투(Battles of the Titans)'이다. 티타노마키아는 단박에 혹은 짧은 기간에 결말이 난 것이 아니었다. 《신들의 계보》에 따르면 양측의 세력이 팽팽하여 티타노마키아는 10년간이나 지속되었는데,ps=
"For the Titan gods and as many as sprang from Cronos had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced." 《비블리오테케》에서도 동일하게 말하고 있다.ps=
"[1.2.1] But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow,12) which forced him to disgorge first the stone and then the children whom he had swallowed, and with their aid Zeus waged the war against Cronus and the Titans.13) They fought for ten years, and Earth prophesied victory14) to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And the Cyclopes then gave Zeus thunder and lightning and a thunderbolt,15) and on Pluto they bestowed a helmet and on Poseidon a trident. Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards16); but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades.17)
12) As to the disgorging of his offspring by Cronus, see Hes. *Th.* 493ff., who, however, says nothing about the agency of Metis in administering an emetic, but attributes the stratagem to Earth (Gaia).
13) As to the war of Zeus on the Titans, see Hes. *Th*. 617ff.; Hor. *Carm.* 3.4.42ff.; Hyginus, *Fab.* 118.
14) The most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See Aesch. *Eum.* 1ff.; Paus. 10.5.5ff. It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See Paus. 5.14.10. At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See Pliny, *Nat. Hist.* xxviii.147; compare Paus. 7.25.13. In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the priestess was thrown into the prophetic trance by natural exhalations from the ground, and they explained the decadence of the oracle in their own time by the gradual cessation of the exhalations. The theory is scouted by Cicero. See Plut. *De defectu oraculorum* 40ff.; Cicero, *De divinatione* i.19.38, i.36.79, ii.57.117. A similar theory is still held by wizards in Loango, on the west coast of Africa; hence in order to receive the inspiration they descend into an artificial pit or natural hollow and remain there for some time, absorbing the blessed influence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See *Die Loango Expedition*, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441. As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see Diod. 16.26; Strabo 9.3.5; Paus. 10.5.7; Justin xxiv.6.6-9. That the Pythian priestess descended into the cavern to give the oracles appears from an expression of Plutarch (*De defectu oraculorum*, 51, *katebê men eis to manteion*). As to the oracles of Earth in antiquity, see A. Bouche-Leclercq, *Histoire de la Divination dans l'Antiquité*, ii.251ff.; L. R. Farnell, *The Cults of the Greek States*, iii.8ff.
15) Compare Hes. *Th.* 501-506ff.
16) Compare Hes. *Th.* 717ff.
17) Compare Hom. *Il.* 15.187ff.; Plat. *Gorg.* 523a." 《신들의 계보》에 따르면, 크로노스가 이끄는 티탄들의 기지는 오트리스 산에 있었고 제우스가 이끄는 올림포스 신들의 기지는 올림포스 산에 있었는데,ps=
"For the Titan gods and as many as sprang from Cronos had long been fighting together in stubborn war with heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So they, with bitter wrath, were fighting continually with one another at that time for ten full years, and the hard strife had no close or end for either side, and the issue of the war hung evenly balanced." 이 두 산은 모두 그리스의 테살리아 지방에 위치한다. 이 두 산 사이에는 테살리아 평원이 있다. 현대의 그리스 신화 관련 자료 또는 견해들 중에는 테살리아 평원이 티타노마키아의 주된 전장이었다고 말하기도 하는데,예를 들어, 영어 위키백과 "Thessaly" 문서의 2013년 7월 30일 기준의 최신판인 "22:49, 27 July 2013 · id=566076749" 판의 "Mythology" 단락에서는 "The Plain of Thessaly, which lies between Mount Oeta/Othrys and Mount Olympus, is the site of the battle between the Titans and the Olympians."라고 하여 테살리아 평원이 티타노마키아의 전장이었다고 말하고 있는데, 이것은 나름 합리적인 추정이기는 하지만, 문헌적 근거는 없는 진술이다. 《신들의 계보》와 《비블리오테케》에는 이러한 언급이 없다. 《신들의 계보》 629~638행에서는 티타노마키아의 전체적인 상황을 다음과 같이 진술하고 있다. 아래 인용문의 헤시오도스의 진술과 위의 "키클롭스의 재구출" 단락에서 언급된 헤시오도스의 진술에 의거할 때, 비록 제우스가 자신을 '모든 필멸자들과 불멸자들의 왕'이 되게 하는 힘인 천둥과 번개의 힘을 가졌지만, 10년간의 티타노마키아의 기간 동안에는 그 힘이 아직 티탄들을 완전히 제압할 정도로 각성된 상태는 아니었다는 것을 합리적으로 추정할 수 있다. 4=《신들의 계보》 629~638행. 영문본 & 한글본 편집자 번역
### 헤카톤케이레스의 재구출
위 문단에 기술된 바와 같이 10년 간의 티타노마키아는 팽팽한 교착 상태에 빠졌는데, 가이아는 올림포스 신들에게 크로노스가 구출하였다가 다시 감금한 헤카톤케이레스 삼형제를 타르타로스에서 구출하면 전쟁을 승리로 이끌 수 있을 것이라는 조언을 하였다. 이에 따라, 제우스가 이끄는 올림포스 신들은 헤카톤케이레스 삼형제를 타르타로스로부터 다시 구출하였다.ps=
"But when first their father was vexed in his heart with Obriareus and Cottus and Gyes, he bound them in cruel bonds, because he was jealous of their exceeding manhood and comeliness and great size: and he made them live beneath the wide-pathed earth, where they were afflicted, being set to dwell under the ground, at the end of the earth, at its great borders, in bitter anguish for a long time and with great grief at heart. But the son of Cronos and the other deathless gods whom rich-haired Rhea bare from union with Cronos, brought them up again to the light at Earth's advising. For she herself recounted all things to the gods fully, how that with these they would gain victory and a glorious cause to vaunt themselves." 헤카톤케이레스 삼형제를 구출한 후 올림포스 신들은 이들에게 넥타와 암브로시아 등의 신들이 먹는 음료와 음식을 주었고 이들 삼형제는 기력을 회복하였다. 그러자 제우스가 자신들 편에서 서서 도와줄 것을 요청하였고 이들 삼형제는 올림포스 신들의 구출에 감사하면서 전쟁을 도울 것이라고 대답하였다. 이에 올림포스 신들은 모두 기뻐하였고 아주 크게 사기가 진작되었는데, 지난 10년간의 그 어느 때보다도 사기가 충천하였으며, 이 결과 바로 그 날, 즉, 헤카톤케이레스가 재구출된 바로 그 날 티타노마키아의 최후의 결전이 일어나게 되었다.ps=
"(639~643행) But when he had provided those three with all things fitting, nectar and ambrosia which the gods themselves eat, and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the father of men and gods spoke amongst them:
(644~653행) 'Hear me, bright children of Earth and Heaven, that I may say what my heart within me bids. A long while now have we, who are sprung from Cronos and the Titan gods, fought with each other every day to get victory and to prevail. But do you show your great might and unconquerable strength, and face the Titans in bitter strife; for remember our friendly kindness, and from what sufferings you are come back to the light from your cruel bondage under misty gloom through our counsels.'
(654~663행) So he said. And blameless Cottus answered him again: 'Divine one, you speak that which we know well: nay, even of ourselves we know that your wisdom and understanding is exceeding, and that you became a defender of the deathless ones from chill doom. And through your devising we are come back again from the murky gloom and from our merciless bonds, enjoying what we looked not for, O lord, son of Cronos. And so now with fixed purpose and deliberate counsel we will aid your power in dreadful strife and will fight against the Titans in hard battle.'
(664~670행) So he said: and the gods, givers of good things, applauded when they heard his word, and their spirit longed for war even more than before, and they all, both male and female, stirred up hated battle **that day,** the Titan gods, and all that were born of Cronos together with those dread, mighty ones of overwhelming strength whom Zeus brought up to the light from Erebus beneath the earth." 앞의 "키클롭스의 재구출" 단락에서 언급했듯이, 《비블리오테케》 등에 기술된 후대의 전승과는 달리, 《신들의 계보》에서는 키클롭스 삼형제와 헤카톤케이레스 삼형제의 재구출 시점이 각기 다르다. 전자는 티타노마키아가 시작되는 시점에, 후자는 티타노마키아가 끝나는 시점에 재구출되었다. 제우스의 성장과 발전이라는 측면에서 보면, 키클롭스 삼형제가 재구출되는 시점은 '모든 인간들과 신들의 아버지 또는 왕'이 될 수 있게 하는 무기인 천둥과 번개를 제우스가 일부나마 사용할 수 있게 되는 단계이고, 헤카톤케이레스 삼형제가 재구출되는 시점은 제우스가 천둥과 번개의 완전한 힘을 사용할 수 있게 되는 단계이다. 달리 말하면, 티타노마키아의 10년이란 제우스가 진정한 '모든 인간들과 신들의 아버지 또는 왕'으로 성장하고 발전하는데 필요했던 역경과 수행의 기간이기도 하다. 제우스의 여러 별칭들 가운데 하나가 "지혜로운 제우스(wise Zeus)"인데, 지혜라는 측면에서 보면 키클롭스 삼형제가 재구출되는 시점은, 제우스의 아버지 크로노스가 어리석어서 다시 감금하였던, 키클롭스 삼형제의 힘 즉 천둥과 번개로 상징되는 '신의 지혜'를 비로소 가지기 시작한 때이고, 헤카톤케이레스 삼형제가 재구출되는 시점은 그 '신의 지혜'가 완전해져서 헤카톤케이레스 삼형제의 힘 즉 총 300개의 팔의 힘으로 상징되는 '신의 권능'으로 나타나는 때이다. 키클롭스 삼형제는 '신의 지혜'를, 헤카톤케이레스 삼형제는 '신의 권능', 즉 '신의 지혜의 완성'을 상징한다. 한편, 위의 여러 문단들에서 나타나는 바와 같이, 가이아의 계획.cw계책.cw조언 또는 예언은 《신들의 계보》에서 사건의 전환을 가져오는 중요한 역할을 하는데, 그리스 신화와 고대 그리스 종교의 문맥에서 이것은 신탁(神託, 오라클)에 해당한다. 《신들의 계보》외의 다른 그리스 신화 문헌들에 따르면, 델포이 신탁의 능력은 가이아로부터 피톤에게로 그리고 아폴론에게로 이어졌다 (이에 대한 자세한 내용은 "피톤" 문서를 참조하시오).
### 티타노마키아의 최후의 결전
가이아의 조언에 따라 제우스를 비롯한 올림포스 신들이 헤카톤케이레스 삼형제를 재구출한 후 이들 삼형제가 올림포스 신들을 돕겠다고 하자, 올림포스 신들 측에서는 지난 10년간의 전쟁 중 다른 어떤 때보다 크게 사기가 올랐으며 전투의 의욕이 충천하였다. 그리고 "그들 모두 즉 [티탄 측과 올림포스 신들 측의] 남신과 여신들 모두는 **바로 그 날**(that day) 싫어하였던 전투를 [다시] 일으켰다(they all, both male and female, stirred up hated battle **that day**)".ps=
"(639~643행) But when he had provided those three with all things fitting, nectar and ambrosia which the gods themselves eat, and when their proud spirit revived within them all after they had fed on nectar and delicious ambrosia, then it was that the father of men and gods spoke amongst them:
(644~653행) 'Hear me, bright children of Earth and Heaven, that I may say what my heart within me bids. A long while now have we, who are sprung from Cronos and the Titan gods, fought with each other every day to get victory and to prevail. But do you show your great might and unconquerable strength, and face the Titans in bitter strife; for remember our friendly kindness, and from what sufferings you are come back to the light from your cruel bondage under misty gloom through our counsels.'
(654~663행) So he said. And blameless Cottus answered him again: 'Divine one, you speak that which we know well: nay, even of ourselves we know that your wisdom and understanding is exceeding, and that you became a defender of the deathless ones from chill doom. And through your devising we are come back again from the murky gloom and from our merciless bonds, enjoying what we looked not for, O lord, son of Cronos. And so now with fixed purpose and deliberate counsel we will aid your power in dreadful strife and will fight against the Titans in hard battle.'
(664~670행) So he said: and the gods, givers of good things, applauded when they heard his word, and their spirit longed for war even more than before, and they all, both male and female, stirred up hated battle **that day,** the Titan gods, and all that were born of Cronos together with those dread, mighty ones of overwhelming strength whom Zeus brought up to the light from Erebus beneath the earth." 즉, 10년간의 확실한 결말없이 팽팽히 진행되어 왔던, 너무도 지리했던 그래서 싫어할 수 밖에 없었던 싸움을 다시 일으켰는데, 이 전투는 10년간의 티타노마키아를 결말짓는 최후의 결전이 되었다. 헤시오도스는 이 최후의 결전에서 양 진영이 서로 맞서 있다가 충돌하는 장면을 다음과 묘사하고 있다. 4=《신들의 계보》 668~686행. 영문본 & 한글본 편집자 번역
### 제우스의 활약과 신위
헤시오도스는 티타노마키아의 최후의 결전에서의 제우스의 활약과 그것으로 드러나는 '모든 인간들과 신들의 왕 또는 아버지'로서의 신위(神威)를 묘사하고 있다. 그는 이 묘사의 서두에서, "제우스는 더 이상 자신의 힘을 억제하지 않았다[또는, 비밀로 하지 않았다](Zeus no longer held back his might)"라고 말하고 있다. 이 표현을 문자 그대로 해석하면 최후의 결전의 날 이전의 10년 간의 전쟁 동안 티탄들을 제압할 힘을 가지고 있었지만 그 힘을 억제하거나 숨겼다는 것을 뜻한다. 즉, '모든 인간들과 신들의 왕 또는 아버지'가 되게 하는 힘인 천둥과 번개의 완전한 힘을 다만 사용하지 않았을 뿐이라는 것을 뜻한다. 하지만, 《신들의 계보》의 내용의 흐름을 보면, 이 날 비로소 천둥과 번개의 완전한 힘을 '사용할 수 있게 된 것'으로 해석된다. 해석이 어떠하든 문헌상의 사실로 남는 것은, 제우스가 티타노마키아의 최후의 결전에서 천둥과 번개의 완전한 힘을 사용하였고, 이것은 곧 그가 이날 자신이 '모든 인간들과 신들의 왕 또는 아버지'임을 천명하였고 증명했다는 것이다. 헤시오도스는 《신들의 계보》에서 티타노마키아의 최후의 결전에서의 제우스의 활약과 신위를 상당한 분량으로 묘사하고 있는데, 아래 인용문과 같다. 이 묘사에서 헤시오도스는 제우스의 활약에 의해 "[이 날의] 전황이 [올림포스 신들 측으로] 기울었다(the battle inclined)"고 말하여, 제우스가 최후의 결전에서 결정적인 역할을 했음을 밝히고 있다. 헤시오도스가 이 묘사에 상당한 분량을 들인 것은 제우스가 '모든 인간들과 신들의 왕 또는 아버지'로서의 자격 또는 지위를 완전히 갖추었음을 보이기 위한 것으로 파악된다. 이 묘사에서는 세계 또는 우주를 구성하는 사실상 모든 신들 또는 힘들이 등장하고 있는데, 이 신들 또는 힘들 모두가 제우스가 발휘하는 '완전한 천둥과 번개의 힘'의 영향권에 있다. 제우스의 완전한 힘은 "마치 하늘과 땅이 만나는 것과 같았다(it seemed even as if Earth and wide Heaven above came together)". 4=《신들의 계보》 687~712행. 영문본 & 한글본 편집자 번역
### 헤카톤케이레스의 활약
《신들의 계보》에서는 티타노마키아의 최후의 결전에서의 제우스의 활약과 신위에 대한 묘사에 바로 이어서 헤카톤케이레스 삼형제의 활약이 기술되어 있다. 이에 따르면, 비록 티탄들을 압도하여 전황이 기울게 한 것은 제우스이지만, 실제로 각 티탄들을 제압하여 타르타로스에 가두는 구체적.cw세부적 역할은 헤카톤케이레스 삼형제가 하였다. 4=《신들의 계보》 713~721행. 영문본 & 한글본 편집자 번역
## 올림포스 신들의 승리와 크로노스의 감금

### 올림포스 신들의 시대가 열리다
제우스가 이끄는 올림포스 신들이 최후의 결전에서 승리함으로써, 10년간의 티타노마키아는 마침내 올림포스 신들의 승리로 종결되었고, 크로노스와 그의 편을 들어 함께 싸웠던 다른 티탄들은 타르타로스에 감금되었다.ps=
"And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in triple line all about it like a neck-circlet, while above grow the roots of the earth and unfruitful sea. There by the counsel of Zeus who drives the clouds the Titan gods are hidden under misty gloom, in a dank place where are the ends of the huge earth. And they may not go out; for Poseidon fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes and Cottus and great-souled Obriareus live, trusty warders of Zeus who holds the aegis."다만 크로노스의 편을 들어 싸웠던 아틀라스(Atlas)만은 엄청난 힘을 가지고 있어, 그는 타르타로스에 감금되지 않고 대신 하늘을 떠받드는 형벌을 받게 된다. 이로써 그리스 신화의 역사에서 티탄들의 시대가 끝나고 올림포스 신들의 시대가 시작되었다.
### 크로노스 등이 감금된 타르타로스에 대하여
《신들의 계보》에서는 크로노스와 그의 편을 들은 티탄들이 감금된 타르타로스에 대해 언급하고 있는데, 이에 따르면, 타르타로스는 지하세계의 끝, 즉 지하세계의 가장 밑바닥에 있는데, 하늘과 지표면 사이의 거리와 지표면과 타르타로스 사이의 거리가 같다. 헤시오도스의 표현에 따르면, "놋쇠 모루(brazen anvil)"를 하늘의 가장 높은 곳에서 떨어뜨리면 "9일간의 밤과 낮(nine nights and days)"을 계속 떨어지다가 10일째가 되면 땅에 닿으며, 다시 땅 즉 지표면에서 놋쇠 모루를 떨어뜨리면 역시 "9일간의 밤과 낮(nine nights and days)"을 계속 떨어지다가 10일째가 되면 타르타로스에 닿는다.ps=
"And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in triple line all about it like a neck-circlet, while above grow the roots of the earth and unfruitful sea. There by the counsel of Zeus who drives the clouds the Titan gods are hidden under misty gloom, in a dank place where are the ends of the huge earth. And they may not go out; for Poseidon fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes and Cottus and great-souled Obriareus live, trusty warders of Zeus who holds the aegis." 타르타로스 둘레에는 "청동으로 된 담(fence of bronze)"이 있으며, 다시 밤(즉 닉스)이 마치 목걸이처럼 세 겹으로 이 담 둘레로 처져있다. 그리고 타르타로스 바로 위에는 "땅(즉 가이아)과 결실이 없는 바다(즉, 폰토스)의 뿌리(roots of the earth and unfruitful sea)"들이 자라고 있다. 즉, 타르타로스는 "거대한 땅(즉 가이아)의 끝에 있는, 안개가 자욱한 어둡고 축축한 장소(under misty gloom, in a dank place where are the ends of the huge earth)"이며, 티탄들은 제우스의 의사에 따라 여기에 감금되어 있다.ps=
"And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in triple line all about it like a neck-circlet, while above grow the roots of the earth and unfruitful sea. There by the counsel of Zeus who drives the clouds the Titan gods are hidden under misty gloom, in a dank place where are the ends of the huge earth. And they may not go out; for Poseidon fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes and Cottus and great-souled Obriareus live, trusty warders of Zeus who holds the aegis." 티탄들이 탈출하지 못하도록 포세이돈이 "청동으로 된 문들(gates of bronze)"을 만들었으며, 담벽이 타르타로스 둘레 전체에 둘러처져 있다. 그리고 헤카톤케이레스 삼형제, 즉 기에스.cw코토스.cw브리아레오스가 여기에 살면서 티탄들을 감시하고 있다.ps=
"And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in triple line all about it like a neck-circlet, while above grow the roots of the earth and unfruitful sea. There by the counsel of Zeus who drives the clouds the Titan gods are hidden under misty gloom, in a dank place where are the ends of the huge earth. And they may not go out; for Poseidon fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes and Cottus and great-souled Obriareus live, trusty warders of Zeus who holds the aegis."
### 제우스 등이 지배권을 나눈 것에 대하여
헤시오도스의 《신들의 계보》에서는 언급이 없는 내용이지만, 슈도-아폴로도로스의 《비블리오테케》 1.2.1절과 호메로스의 《일리아스》 제15권 184~199행에 따르면, 올림포스 신들이 승리한 후에 제우스가 세계의 지배권을 모두 갖지는 못했으며(혹은 않았으며) 지배권이 분할되었다.ps=
"[1.2.1] But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow,12) which forced him to disgorge first the stone and then the children whom he had swallowed, and with their aid Zeus waged the war against Cronus and the Titans.13) They fought for ten years, and Earth prophesied victory14) to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And the Cyclopes then gave Zeus thunder and lightning and a thunderbolt,15) and on Pluto they bestowed a helmet and on Poseidon a trident. Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards16); but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades.17)
12) As to the disgorging of his offspring by Cronus, see Hes. *Th.* 493ff., who, however, says nothing about the agency of Metis in administering an emetic, but attributes the stratagem to Earth (Gaia).
13) As to the war of Zeus on the Titans, see Hes. *Th*. 617ff.; Hor. *Carm.* 3.4.42ff.; Hyginus, *Fab.* 118.
14) The most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See Aesch. *Eum.* 1ff.; Paus. 10.5.5ff. It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See Paus. 5.14.10. At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See Pliny, *Nat. Hist.* xxviii.147; compare Paus. 7.25.13. In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the priestess was thrown into the prophetic trance by natural exhalations from the ground, and they explained the decadence of the oracle in their own time by the gradual cessation of the exhalations. The theory is scouted by Cicero. See Plut. *De defectu oraculorum* 40ff.; Cicero, *De divinatione* i.19.38, i.36.79, ii.57.117. A similar theory is still held by wizards in Loango, on the west coast of Africa; hence in order to receive the inspiration they descend into an artificial pit or natural hollow and remain there for some time, absorbing the blessed influence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See *Die Loango Expedition*, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441. As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see Diod. 16.26; Strabo 9.3.5; Paus. 10.5.7; Justin xxiv.6.6-9. That the Pythian priestess descended into the cavern to give the oracles appears from an expression of Plutarch (*De defectu oraculorum*, 51, *katebê men eis to manteion*). As to the oracles of Earth in antiquity, see A. Bouche-Leclercq, *Histoire de la Divination dans l'Antiquité*, ii.251ff.; L. R. Farnell, *The Cults of the Greek States*, iii.8ff.
15) Compare Hes. *Th.* 501-506ff.
16) Compare Hes. *Th.* 717ff.
17) Compare Hom. *Il.* 15.187ff.; Plat. *Gorg.* 523a."ps=
"[184] Then, stirred to hot anger, the glorious Shaker of Earth spake unto her: "Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet let him abide in his third portion, how strong soever he be. And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid."" 이 두 문헌 모두에 따르면, 이 분할은 토의나 결투에 의해 이루어진 것이 아니라 "제비를 뽑아서(cast lots 또는 lots were shaken)" 이루어졌다. 제비를 뽑은 결과 "제우스에게는 하늘에 대한 지배권이, 포세이돈에게는 바다에 대한 지배권이, 플루톤(하데스의 다른 이름)에게는 하데스(즉 지하세계)에 대한 지배권이 할당되었다(to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades)".ps=
"[1.2.1] But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow,12) which forced him to disgorge first the stone and then the children whom he had swallowed, and with their aid Zeus waged the war against Cronus and the Titans.13) They fought for ten years, and Earth prophesied victory14) to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And the Cyclopes then gave Zeus thunder and lightning and a thunderbolt,15) and on Pluto they bestowed a helmet and on Poseidon a trident. Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards16); but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades.17)
12) As to the disgorging of his offspring by Cronus, see Hes. *Th.* 493ff., who, however, says nothing about the agency of Metis in administering an emetic, but attributes the stratagem to Earth (Gaia).
13) As to the war of Zeus on the Titans, see Hes. *Th*. 617ff.; Hor. *Carm.* 3.4.42ff.; Hyginus, *Fab.* 118.
14) The most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See Aesch. *Eum.* 1ff.; Paus. 10.5.5ff. It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See Paus. 5.14.10. At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See Pliny, *Nat. Hist.* xxviii.147; compare Paus. 7.25.13. In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the priestess was thrown into the prophetic trance by natural exhalations from the ground, and they explained the decadence of the oracle in their own time by the gradual cessation of the exhalations. The theory is scouted by Cicero. See Plut. *De defectu oraculorum* 40ff.; Cicero, *De divinatione* i.19.38, i.36.79, ii.57.117. A similar theory is still held by wizards in Loango, on the west coast of Africa; hence in order to receive the inspiration they descend into an artificial pit or natural hollow and remain there for some time, absorbing the blessed influence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See *Die Loango Expedition*, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441. As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see Diod. 16.26; Strabo 9.3.5; Paus. 10.5.7; Justin xxiv.6.6-9. That the Pythian priestess descended into the cavern to give the oracles appears from an expression of Plutarch (*De defectu oraculorum*, 51, *katebê men eis to manteion*). As to the oracles of Earth in antiquity, see A. Bouche-Leclercq, *Histoire de la Divination dans l'Antiquité*, ii.251ff.; L. R. Farnell, *The Cults of the Greek States*, iii.8ff.
15) Compare Hes. *Th.* 501-506ff.
16) Compare Hes. *Th.* 717ff.
17) Compare Hom. *Il.* 15.187ff.; Plat. *Gorg.* 523a."ps=
"[184] Then, stirred to hot anger, the glorious Shaker of Earth spake unto her: "Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet let him abide in his third portion, how strong soever he be. And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid."" 그리고, 《일리아스》 제15권 184~199행에 따르면, 땅 즉 지표면과 올림포스 산은 모두의 공동영역으로 남겨졌는데,ps=
"[184] Then, stirred to hot anger, the glorious Shaker of Earth spake unto her: "Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet let him abide in his third portion, how strong soever he be. And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid."" 말하자면, 이 공동영역에 대해서는 각자의 의사와 능력에 따라 지배하기로 하였다. 한편, 플라톤의 대화편들 중 하나인 《고르기아스》에서 소크라테스는 호메로스의 《일리아스》를 근거로 하여 제우스.cw포세이돈.cw플루톤이 지배권을 분할하여 가졌다고 말하고 있다. 하지만, 소크라테스는 제비를 뽑아서 분할했다는 말은 하지 않고 있다.ps=
"Soc. Listen, then, as story-tellers say, to a very pretty tale, which I dare say that you may be disposed to regard as a fable only, but which, as I believe, is a true tale, for I mean to speak the truth. Homer tells us (Il.), how Zeus and Poseidon and Pluto divided the empire which they inherited from their father. Now in the days of Cronos there existed a law respecting the destiny of man, which has always been, and still continues to be in Heaven,—that he who has lived all his life in justice and holiness shall go, when he is dead, to the Islands of the Blessed, and dwell there in perfect happiness out of the reach of evil; but that he who has lived unjustly and impiously shall go to the house of vengeance and punishment, which is called Tartarus. And in the time of Cronos, and even quite lately in the reign of Zeus, the judgment was given on the very day on which the men were to die; the judges were alive, and the men were alive; and the consequence was that the judgments were not well given. Then Pluto and the authorities from the Islands of the Blessed came to Zeus, and said that the souls found their way to the wrong places. Zeus said: 'I shall put a stop to this; the judgments are not well given, because the persons who are judged have their clothes on, for they are alive; and there are many who, having evil souls, are apparelled in fair bodies, or encased in wealth or rank, and, when the day of judgment arrives, numerous witnesses come forward and testify on their behalf that they have lived righteously. The judges are awed by them, and they themselves too have their clothes on when judging; their eyes and ears and their whole bodies are interposed as a veil before their own souls. All this is a hindrance to them; there are the clothes of the judges and the clothes of the judged.—What is to be done? I will tell you:—In the first place, I will deprive men of the foreknowledge of death, which they possess at present: this power which they have Prometheus has already received my orders to take from them: in the second place, they shall be entirely stripped before they are judged, for they shall be judged when they are dead; and the judge too shall be naked, that is to say, dead—he with his naked soul shall pierce into the other naked souls; and they shall die suddenly and be deprived of all their kindred, and leave their brave attire strewn upon the earth—conducted in this manner, the judgment will be just. I knew all about the matter before any of you, and therefore I have made my sons judges; two from Asia, Minos and Rhadamanthus, and one from Europe, Aeacus. And these, when they are dead, shall give judgment in the meadow at the parting of the ways, whence the two roads lead, one to the Islands of the Blessed, and the other to Tartarus. Rhadamanthus shall judge those who come from Asia, and Aeacus those who come from Europe. And to Minos I shall give the primacy, and he shall hold a court of appeal, in case either of the two others are in any doubt:—then the judgment respecting the last journey of men will be as just as possible.'"
# 헤시오도스의 일과 날의 신화
찰흙을 빚어 인간을 창조하고 있는 프로메테우스와 이것을 보고 있는 [[아테나 (로마시대 부조, 3세기)]] 헤시오도스의 다른 작품인 《일과 날》에서도 크로노스가 등장한다. 헤시오도스는 《일과 날》에서 인간의 시대를 황금 시대.cw은 시대.cw청동 시대.cw영웅 시대.cw철 시대의 5가지로 분류했는데, 그에 따르면 이 다섯 시대들 중 가장 앞선 시대인 **황금 시대**만이 크로노스의 통치 기간에 해당하고, 나머지 시대는 제우스의 통치 기간에 해당한다. 그리고 헤시오도스 자신이 살고 있는 때는 철 시대라고 말하고 있다.loc=《Works And Days》 109~201행. 인간의 다섯 시대 참고로, 그리스 신화에 따르면 인간은 제2세대 티탄들 가운데 하나인 프로메테우스가 찰흙으로 창조하였다 (이에 대한 자세한 내용은 "프로메테우스" 문서를 참고하시오). 《신들의 계보》에 따르면, 프로메테우스는 제1세대 티탄들 즉 '우라노스와 가이아의 자녀들' 가운데 하나로 티타네스의 일원인 이아페토스와 제2세대 티탄들 가운데 하나로 오케아니데스의 일원인 클리메네가 혼인하여 낳은 네 아들(즉, 이아페티오니데스) 가운데 하나이다.ps=
"Now Iapetus took to wife the neat-ankled mad Clymene, daughter of Ocean, and went up with her into one bed. And she bare him a stout-hearted son, Atlas: also she bare very glorious Menoetius and clever Prometheus, full of various wiles, and scatter-brained Epimetheus who from the first was a mischief to men who eat bread; for it was he who first took of Zeus the woman, the maiden whom he had formed." 즉, 프로메테우스는 부계를 따를 경우 제2세대 티탄이고 모계를 따를 경우 제3세대 티탄이다. 크로노스가 전쟁에서 패하고 제우스가 지배하는 세상이 될 때 황금 시대가 막을 내렸고, 황금 시대의 인간들은 모두 땅으로 돌아가 정령(Daimon)들이 되었다. 한편, 헤시오도스의 《일과 날》에는 신들의 전쟁에서 크로노스가 패한 것과 인간의 역사에서 황금 시대가 끝난 것이 인과관계가 있다는 진술은 없다.loc=《Works And Days》 109~201행. 인간의 다섯 시대로마 신화에서 크로노스와 동일시되는 사투르누스는 제우스에 의해 실각했을 때, 그리스를 벗어나 이탈리아로 이동하여 카피톨리움 언덕 위에 '사투르니아'라는 도시를 세웠다고 한다.
# 계승 신화
신들의 통치권이 우라노스에서 크로노스로, 크로노스에서 제우스로 넘어가는 것 같은 계승 신화의 특징은 고대 근동의 종교 문학의 영향을 받은 것이다.편집자1-성=천병희
# 그 밖에
* 크로노사우루스(Kronosaurus)는 크로노스의 이름을 딴 파충류이다. 중생대 백악기에 살았다.