Lucian Dialogues Of The Gods Pdf

[Najee Laboy]

Dialoguesof the Gods (Ancient Greek: Θεῶν Διάλογοι) are 25 miniature dialogues mocking the Homeric conception of the Greek gods written in the Attic Greek dialect by the Syrian author Lucian of Samosata.[1] The work was translated into Latin around 1518 by Livio Guidolotto (also called Guidalotto or Guidalotti), the apostolic assistant of Pope Leo X.[2]

Prometheus asks Zeus to release him from the Caucasus, where he has been chained ever since he stole fire from the gods. Zeus, still angry at Prometheus, refuses, reminding him of his crimes and arguing that his punishment is actually too light. Prometheus pleads with him again, promising to provide Zeus with vital information. Zeus is reluctant but eventually agrees. Prometheus then warns Zeus not to woo Thetis, as she is destined to give birth to a son mightier than his father, who could potentially overthrow Zeus. Disappointed, Zeus declares that Thetis will never be his and tells Prometheus that he will have Hephaestus release him.

Zeus is angry at Eros, who pleads for forgiveness, arguing that he is just a small child. Zeus, however, is not convinced, considering Eros' ancient age. Zeus demands to know why Eros continues to play tricks on him, causing him to transform into various forms: a satyr[note 1], a bull[note 2], gold[note 3], a swan[note 4], and an eagle[note 5], because Eros never makes women reciprocate Zeus' love, forcing him to deceive them.

Eros explains that mortal women cannot withstand Zeus' true form, but Zeus counters by pointing out that Hyacinthus and Branchus both loved Apollo, yet Daphne did not. Eros suggests that to be more desirable, Zeus should grow long locks, wear fashionable clothes, and participate in dances. Zeus declines and orders Eros to stop his tricks.

Zeus asks Hermes if he has heard of the Argive princess Io, to which Hermes responds affirmatively. Zeus explains that due to Hera's jealousy, Io has been transformed into a cow and placed under the strict guard of Argus. Zeus then orders Hermes to descend to Nemea, kill Argus, and lead Io to Egypt, where she will be worshiped as the goddess Isis.

Zeus has just abducted Ganymede from earth, and the youth is distressed, asking to be returned and revealing his shock that the eagle who took him has transformed into a man. Zeus explains that he is neither an eagle nor a man, but the king of the gods. Ganymede questions whether Zeus is Pan, who is highly esteemed by his family, and expresses his belief that Zeus is merely a kidnapper. Zeus identifies himself as the god of thunder, which initially confuses Ganymede.

Ganymede protests that if he is not returned, wolves will devour the sheep he is supposed to guard. Zeus tries to reassure him, explaining that as a god, he no longer needs to concern himself with sheep. Despite this, Ganymede laments his fate and the life he is leaving behind as a mortal. Zeus tells him that his new role will be to serve nectar to the gods and spend the night with him.

Hera complains to Zeus that since he kidnapped the boy from Mount Ida, he has been neglecting her. Zeus is taken aback by this, and Hera explains that it is unbecoming for the king of the gods to forsake his wife for mortal women. She is especially aggrieved by Ganymede, whom Zeus has brought to Olympus and appointed as his cup-bearer, effectively replacing Hebe and Hephaestus.[note 6]

Hera is further upset by Zeus's frequent public displays of affection towards Ganymede, including kissing him at every opportunity. Zeus responds that if he allowed Hera to kiss Ganymede as well, she would understand why he prefers those kisses over even nectar. Their argument continues with Hera accusing Zeus of dishonouring her, while Zeus defends his decision to keep Ganymede on Olympus. He tells her that her jealousy only intensifies his affection and instructs Ganymede to give him two kisses, instead of just one, when he serves him.

Hera asks Zeus for his opinion on their guest, Ixion, to which Zeus responds that Ixion is worthy of the company of the gods. Hera, however, believes he is unworthy. When pressed by Zeus, she reluctantly admits that Ixion has been making inappropriate advances towards her, which she has tried to ignore. Zeus is enraged by the mortal's audacity and attributes it to the effects of love, a topic that further irritates Hera because it reminds her that Zeus once slept with Ixion's wife, resulting in the birth of Pirithous.[9]

Zeus proposes that, instead of expelling Ixion, they should send him a cloud resembling Hera. Hera objects, fearing that Ixion will boast of having slept with the queen of the gods. Zeus reassures her that if Ixion brags, they will cast him into Tartarus.

Poseidon asks Hermes where he can find Zeus, but Hermes, looking uncomfortable, indicates that now might not be the best time. Poseidon interprets this as meaning Zeus is with either Hera or Ganymede, but Hermes denies both. Under further questioning from Poseidon, Hermes reveals that Zeus has just given birth, which shocks Poseidon, who didn't realize Zeus could become pregnant. Hermes clarifies that the fetus wasn't in Zeus's belly but rather in his thigh. He explains that Zeus had impregnated Semele, but Hera convinced Semele to request that Zeus reveal himself in all his divine glory. As a result, Semele was incinerated by Zeus's divine presence, but Zeus saved the unborn child by placing it in his thigh for further development. Hermes adds that the child has been entrusted to nymphs for care, and he is now heading to provide Zeus with the proper post-childbirth care.

Hermes goes to find the Sun (Helios) to deliver Zeus's order that he should not rise for three days. The Sun, concerned that he may have done something wrong and is being punished, is reassured by Hermes that this is not the case. Hermes explains that Zeus is in love with Alcmene, the wife of Amphitryon, and wants to spend time with her to father a great hero, Heracles, who will be mightier than any other. The Sun agrees but expresses concern about the impact of Zeus's actions on the world, and unfavorably compares Zeus to Cronus, who never abandoned Rhea for the sake of a mortal woman.[note 9] Hermes advises the Sun to be quiet to avoid trouble if anyone overhears and then proceeds to deliver the same message to the Moon (Selene) and Sleep (Hypnos).

Aphrodite scolds her son for the chaos he causes. He makes Zeus assume countless forms, causes the Moon (Selene) to leave the sky to meet her lover Endymion,[note 10] and makes the Sun (Helios) stay in bed with Clymene longer, causing him to forget to rise. He even has Rhea, the mother of the gods, under his influence, making her fear what might happen if she orders the Corybantes or her lions to attack him out of frustration. Eros reassures her that he can handle Rhea and argues that he should not be blamed for these disruptions. He even asks if Aphrodite would prefer not being in love with Ares. Aphrodite warns him to heed her words carefully.

Asclepius and Heracles are arguing over who deserves the higher position at the table. Each asserts that they are more deserving than the other. Heracles claims that his numerous achievements and defeated foes entitle him to the better place. In contrast, Asclepius argues that he has healed Heracles' burn wounds and never committed the heinous acts that Heracles did, such as killing his family[note 11] or serving as a slave to Queen Omphale. As the argument escalates, Heracles threatens violence, but Zeus intervenes and instructs Heracles to concede the better seat to Asclepius, noting that Asclepius died first.

Hermes expresses disbelief that the physically impaired Hephaestus has managed to marry two of the most beautiful goddesses, Aphrodite and Grace. Apollo speculates that it must be due to luck, but questions how they can bear to kiss him, given his perpetual dirtiness and sweat. Hermes concurs, finding it puzzling that despite their own handsomeness, they are still single. Apollo reflects on his own lack of success in love, noting that he had deep feelings for both Daphne and Hyacinthus, but lost them. He is also curious about how Aphrodite and Grace manage not to be envious of each other. Hermes explains that Aphrodite resides on Olympus while Grace is in Lemnos. Additionally, Aphrodite is actually in love with Ares, not Hephaestus, though Hephaestus is unaware of this.

Hera tells Zeus that she would be embarrassed if she had a son as feminine and prone to drunkenness as Dionysus, who spends his time with the Maenads, indulging in wine and revelry. Zeus defends his son, citing his many accomplishments: leading a campaign in India, gaining control over Lydia, commanding the Thracians and the people of Tmolus, all while adorned with ivy, wielding his thyrsus, and engaging in frenzied dances. He wonders what more Dionysus could achieve if he were sober, considering his successes while intoxicated. Hera is irritated by Zeus praising Dionysus for discovering wine, especially given the tragic fate of Icarius, who was killed by his drinking companions.[note 13] Zeus argues that Dionysus is not to blame for this, but rather people's inability to enjoy things in moderation. He also suggests that Hera's harsh words about Dionysus are motivated by jealousy over Semele.

Aphrodite asks Eros why, despite his many victories over gods like Zeus, Apollo, Poseidon, and even herself, he never uses his tricks on Athena. Eros replies that Athena frightens him, which leads Aphrodite to wonder why Ares does not scare him. Eros explains that Ares is welcoming to him, while Athena is consistently unapproachable. Additionally, Eros refrains from approaching the Muses out of respect, although several of the Muses have had lovers and children.[note 14] As for Artemis, Eros cannot catch her because she is always running through the mountains, and she is already in love with her own passion for hunting. Aphrodite observes that, unlike Artemis, her brother Apollo has been struck by Eros many times.

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