Claiming Poseidons Heart

For three brethren are we, and sons of Kronos, whom Rhea bare, Zeus, and myself, and Hades is the third, the ruler of the folk in the under-world. And in three lots are all things divided, and each drew a domain of his own, and to me fell the hoary sea, to be.

Wherefore no whit will I walk after the will of Zeus, but quietly let him abide, for all his strength, in his third portion. Moreover, in the Odyssey it appears plainly that the children of Poseidon are an impious and outrageous race, giants and Cyclopes. Odysseus appeals in the name of Zeus for hospitality, Zeus the god of strangers, and receives the rough answer from the Cyclopes:.

It was in reflecting on this antipathy to Zeus and this aloofness from the Olympian assembly that Mr. Gladstone long ago, in his monumental Juventus Mundi , came to divine that Poseidon was in some sense a foreigner. Poseidon was certainly a foreigner, but as certainly no Phoenician. In order to discover who he was, we must examine his nature and attributes more in detail.

As to his nature, surely it will be said that is simple enough.

Poseidon is god of the sea. Sea-god undoubtedly Poseidon is, though we must always remember that the Greek attitude of mind towards the sea is not ours. The sea is to us the means of abundant profit and sustenance;. To the Greek it was a barren salt waste where he might not sow or plough or reap. It was the "unharvested sea. Poseidon was the expression of the hopes and desires of a fisher people. His trident was the fisherman's three-pronged spear.

A double meed of honour have the gods given thee, O Shaker-of-the-Earth, to be Tamer of horses and Saviour of ships. Hail, Prince, thou girdler of the Earth, thou dark-haired god, and with kindly heart, O blessed one, do thou befriend the mariners.

In both these hymns, be it noted, the horse-aspect takes precedence of the sea-aspect. In later literature we call to mind two great hymns to Poseidon: The Knights invoke, first and foremost, "dread Poseidon, the horsemen's king. At this point possibly someone will ask: This horseman aspect of the sea-god is merely poetical. Do we not still speak of the sea's 'white horses'? The racing, crested waves are galloping, rearing steeds. This explanation we might perhaps regard as valid did Poseidon appear only in poetry as horseman. But it is another matter when we find him so figured in early art. On a fragment of Corinthian pottery not later than the seventh century B.

In his right hand he holds his trident fishing-spear, an attribute surely not of much use to the horseman! Then again, when we come to the ritual of Poseidon, we find that horses were solemnly sacrificed to him. Every ninth year, in Illyria, a yoke of four horses was sunk in the waters. Again, Pausanias tells us that the Argives threw horses bitted and bridled into Dione in honour of Poseidon.

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There is here no question of the "white horses" of the sea, for Dione, we know, was a fresh-water spring. Poseidon, then, is sea-god and horse-god. This is bad enough, but there is worse to follow. He is also bull-god. One of Poseidon's standing epithets was Taureus He-of-the-Bull. In Hesiod's Shield , Heracles says to the young Iolaos: He, lord of the sea, is seated on a bull.

His left hand grasps a fish, and behind him, vaguely unattached, is his trident.

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In his right hand he, the lord of the "unharvested sea," holds, with curious irrelevance, a great blossoming bough. The god seems to be just a bundle of incongruities. What has the bull-god to do with the sea and the trident? What congruity is there between the salt sea fish and the blossoming bough?

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The animal on which a god stands or rides, or whose head he wears, is usually the primitive animal form of the god himself. Poseidon, who had once for his animal form a horse, was also once, it would seem, a bull. The bull was, in the fullest sense of the word, his vehicle , his carrier. A bull is often chosen by a people of agriculturalists. He is himself the plougher, and he is also a splendid symbol and vehicle of that intense and vigorous life they feel without and within them.

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February 25, ISBN: You can read this item using any of the following Kobo apps and devices: