Zeus

Member of the Twelve OlympiansAbodeMount OlympusPlanetJupiterSymbolThunderbolt, eagle, bull, oakDayThursday (hēméra Diós)Personal informationParentsCronus and RheaSiblingsHestia, Hades, Hera, Poseidon and DemeterConsortHera, various othersChildrenApollo, Ares, Artemis, Athena, Dionysus, Eileithyia, Hebe, Helen of Troy, Heracles, Hermes, Hephaestus, Minos, Persephone, Perseus, the Charites, the Horae, the Muses, the Moirai, various othersEquivalentsRoman equivalentJupiter

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Zeus (/zjuːs/, Ancient Greek: Ζεύς)^[a] is the sky and thunder god in ancient Greek religion and mythology, who rules as king of the gods on Mount Olympus. His name is cognate with the first syllable of his Roman equivalent Jupiter.^[2]

Zeus is the child of Cronus and Rhea, the youngest of his siblings to be born, though sometimes reckoned the eldest as the others required disgorging from Cronus's stomach. In most traditions, he is married to Hera, by whom he is usually said to have fathered Ares, Eileithyia, Hebe, and Hephaestus.^[3][4] At the oracle of Dodona, his consort was said to be Dione,^[5] by whom the Iliad states that he fathered Aphrodite.^[8] According to the Theogony, Zeus' first wife was Metis, by whom he had Athena.^[9] Zeus was also infamous for his erotic escapades. These resulted in many divine and heroic offspring, including Apollo, Artemis, Hermes, Persephone, Dionysus, Perseus, Heracles, Helen of Troy, Minos, and the Muses.^[3]

He was respected as a sky father who was chief of the gods^[10] and assigned roles to the others:^[11] "Even the gods who are not his natural children address him as Father, and all the gods rise in his presence."^[12][13] He was equated with many foreign weather gods, permitting Pausanias to observe "That Zeus is king in heaven is a saying common to all men".^[14] Zeus' symbols are the thunderbolt, eagle, bull, and oak. In addition to his Indo-European inheritance, the classical "cloud-gatherer" (Greek: Νεφεληγερέτα, Nephelēgereta)^[15] also derives certain iconographic traits from the cultures of the ancient Near East, such as the scepter.

Name

The god's name in the nominative is Ζεύς (Zeús). It is inflected as follows: vocative: Ζεῦ (Zeû); accusative: Δία (Día); genitive: Διός (Diós); dative: Διί (Dií). Diogenes Laërtius quotes Pherecydes of Syros as spelling the name Ζάς.^[16]

Zeus is the Greek continuation of *Di̯ēus, the name of the Proto-Indo-European god of the daytime sky, also called *Dyeus ph₂tēr ("Sky Father").^[17][18] The god is known under this name in the Rigveda (Vedic Sanskrit Dyaus/Dyaus Pita), Latin (compare Jupiter, from Iuppiter, deriving from the Proto-Indo-European vocative *dyeu-ph₂tēr),^[19] deriving from the root *dyeu- ("to shine", and in its many derivatives, "sky, heaven, god").^[17] Albanian Zoj-z and Messapic Zis are clear equivalents and cognates of Zeus. In the Greek, Albanian, and Messapic forms the original cluster *di̯ underwent affrication to *dz.^[20][21] Zeus is the only deity in the Olympic pantheon whose name has such a transparent Indo-European etymology.^[22]

The earliest attested forms of the name are the Mycenaean Greek 𐀇𐀸, di-we and 𐀇𐀺, di-wo, written in the Linear B syllabic script.^[23]

Plato, in his Cratylus, gives a folk etymology of Zeus meaning "cause of life always to all things", because of puns between alternate titles of Zeus (Zen and Dia) with the Greek words for life and "because of".^[24] This etymology, along with Plato's entire method of deriving etymologies, is not supported by modern scholarship.^[25][26]

Diodorus Siculus wrote that Zeus was also called Zen, because the humans believed that he was the cause of life (zen).^[27] While Lactantius wrote that he was called Zeus and Zen, not because he is the giver of life, but because he was the first who lived of the children of Cronus.^[28]

Zeus was called by numerous alternative names or surnames, known as epithets. Some epithets are the surviving names of local gods who were consolidated into the myth of Zeus.^[29]

Mythology

Birth

In Hesiod's Theogony (c. 730 – 700 BC), Cronus, after castrating his father Uranus,^[30] becomes the supreme ruler of the cosmos, and weds his sister Rhea, by whom he begets three daughters and three sons: Hestia, Demeter, Hera, Hades, Poseidon, and lastly, "wise" Zeus, the youngest of the six.^[31] He swallows each child as soon as they are born, having received a prophecy from his parents, Gaia and Uranus, that one of his own children is destined to one day overthrow him as he overthrew his father.^[32] This causes Rhea "unceasing grief",^[33] and upon becoming pregnant with her sixth child, Zeus, she approaches her parents, Gaia and Uranus, seeking a plan to save her child and bring retribution to Cronus.^[34] Following her parents' instructions, she travels to Lyctus in Crete, where she gives birth to Zeus,^[35] handing the newborn child over to Gaia for her to raise, and Gaia takes him to a cave on Mount Aegaeon.^[36] Rhea then gives to Cronus, in the place of a child, a stone wrapped in swaddling clothes, which he promptly swallows, unaware that it is not his son.^[37]

While Hesiod gives Lyctus as Zeus's birthplace, he is the only source to do so,^[38] and other authors give different locations. The poet Eumelos of Corinth (8th century BC), according to John the Lydian, considered Zeus to have been born in Lydia,^[39] while the Alexandrian poet Callimachus (c. 310 – c. 240 BC), in his Hymn to Zeus, says that he was born in Arcadia.^[40] Diodorus Siculus (fl. 1st century BC) seems at one point to give Mount Ida as his birthplace, but later states he is born in Dicte,^[41] and the mythographer Apollodorus (first or second century AD) similarly says he was born in a cave in Dicte.^[42]

A Mycenaean variant of Zeus was thought to have been "a divine child" abandoned by his mother and eventually raised by "nymphs, goddesses, or even animals."^[43]

Children of Cronus and Rhea[44]
Uranus Gaia Cronus Rhea Hestia Demeter Hera Hades Poseidon ZEUS

Infancy

While the Theogony says nothing of Zeus's upbringing other than that he grew up swiftly,^[45] other sources provide more detailed accounts. According to Apollodorus, Rhea, after giving birth to Zeus in a cave in Dicte, gives him to the nymphs Adrasteia and Ida, daughters of Melisseus, to nurse.^[46] They feed him on the milk of the she-goat Amalthea,^[47] while the Kouretes guard the cave and beat their spears on their shields so that Cronus cannot hear the infant's crying.^[48] Diodorus Siculus provides a similar account, saying that, after giving birth, Rhea travels to Mount Ida and gives the newborn Zeus to the Kouretes,^[49] who then takes him to some nymphs (not named), who raised him on a mixture of honey and milk from the goat Amalthea.^[50] He also refers to the Kouretes "rais[ing] a great alarum", and in doing so deceiving Cronus,^[51] and relates that when the Kouretes were carrying the newborn Zeus that the umbilical cord fell away at the river Triton.^[52]

Hyginus, in his Fabulae, relates a version in which Cronus casts Poseidon into the sea and Hades to the Underworld instead of swallowing them. When Zeus is born, Hera (also not swallowed), asks Rhea to give her the young Zeus, and Rhea gives Cronus a stone to swallow.^[53] Hera gives him to Amalthea, who hangs his cradle from a tree, where he is not in heaven, on earth or in the sea, meaning that when Cronus later goes looking for Zeus, he is unable to find him.^[54] Hyginus also says that Ida, Althaea, and Adrasteia, usually considered the children of Oceanus, are sometimes called the daughters of Melisseus and the nurses of Zeus.^[55]

According to a fragment of Epimenides, the nymphs Helike and Kynosura are the young Zeus's nurses. Cronus travels to Crete to look for Zeus, who, to conceal his presence, transforms himself into a snake and his two nurses into bears.^[56] According to Musaeus, after Zeus is born, Rhea gives him to Themis. Themis in turn gives him to Amalthea, who owns a she-goat, which nurses the young Zeus.^[57]

Antoninus Liberalis, in his Metamorphoses, says that Rhea gives birth to Zeus in a sacred cave in Crete, full of sacred bees, which become the nurses of the infant. While the cave is considered forbidden ground for both mortals and gods, a group of thieves seek to steal honey from it. Upon laying eyes on the swaddling clothes of Zeus, their bronze armour "split[s] away from their bodies", and Zeus would have killed them had it not been for the intervention of the Moirai and Themis; he instead transforms them into various species of birds.^[58]

Ascension to power

According to the Theogony, after Zeus reaches manhood, Cronus is made to disgorge the five children and the stone "by the stratagems of Gaia, but also by the skills and strength of Zeus", presumably in reverse order, vomiting out the stone first, then each of the five children in the opposite order to swallowing.^[60] Zeus then sets up the stone at Delphi, so that it may act as "a sign thenceforth and a marvel to mortal men".^[61] Zeus next frees the Cyclopes, who, in return, and out of gratitude, give him his thunderbolt, which had previously been hidden by Gaia.^[62] Then begins the Titanomachy, the war between the Olympians, led by Zeus, and the Titans, led by Cronus, for control of the universe, with Zeus and the Olympians fighting from Mount Olympus, and the Titans fighting from Mount Othrys.^[63] The battle lasts for ten years with no clear victor emerging, until, upon Gaia's advice, Zeus releases the Hundred-Handers, who (similarly to the Cyclopes) were imprisoned beneath the Earth's surface.^[64] He gives them nectar and ambrosia and revives their spirits,^[65] and they agree to aid him in the war.^[66] Zeus then launches his final attack on the Titans, hurling bolts of lightning upon them while the Hundred-Handers attack with barrages of rocks, and the Titans are finally defeated, with Zeus banishing them to Tartarus and assigning the Hundred-Handers the task of acting as their warders.^[67]

Apollodorus provides a similar account, saying that, when Zeus reaches adulthood, he enlists the help of the Oceanid Metis, who gives Cronus an emetic, forcing to him to disgorge the stone and Zeus's five siblings.^[68] Zeus then fights a similar ten-year war against the Titans, until, upon the prophesying of Gaia, he releases the Cyclopes and Hundred-Handers from Tartarus, first slaying their warder, Campe.^[69] The Cyclopes give him his thunderbolt, Poseidon his trident and Hades his helmet of invisibility, and the Titans are defeated and the Hundred-Handers made their guards.^[70]

According to the Iliad, after the battle with the Titans, Zeus shares the world with his brothers, Poseidon and Hades, by drawing lots: Zeus receives the sky, Poseidon the sea, and Hades the underworld, with the earth and Olympus remaining common ground.^[71]

Challenges to power

Upon assuming his place as king of the cosmos, Zeus' rule is quickly challenged. The first of these challenges to his power comes from the Giants, who fight the Olympian gods in a battle known as the Gigantomachy. According to Hesiod, the Giants are the offspring of Gaia, born from the drops of blood that fell on the ground when Cronus castrated his father Uranus;^[72] there is, however, no mention of a battle between the gods and the Giants in the Theogony.^[73] It is Apollodorus who provides the most complete account of the Gigantomachy. He says that Gaia, out of anger at how Zeus had imprisoned her children, the Titans, bore the Giants to Uranus.^[74] There comes to the gods a prophecy that the Giants cannot be defeated by the gods on their own, but can be defeated only with the help of a mortal; Gaia, upon hearing of this, seeks a special pharmakon (herb) that will prevent the Giants from being killed. Zeus, however, orders Eos (Dawn), Selene (Moon) and Helios (Sun) to stop shining, and harvests all of the herb himself, before having Athena summon Heracles.^[75] In the conflict, Porphyrion, one of the most powerful of the Giants, launches an attack upon Heracles and Hera; Zeus, however, causes Porphyrion to become lustful for Hera, and when he is just about to violate her, Zeus strikes him with his thunderbolt, before Heracles deals the fatal blow with an arrow.^[76]

In the Theogony, after Zeus defeats the Titans and banishes them to Tartarus, his rule is challenged by the monster Typhon, a giant serpentine creature who battles Zeus for control of the cosmos. According to Hesiod, Typhon is the offspring of Gaia and Tartarus,^[77] described as having a hundred snaky fire-breathing heads.^[78] Hesiod says he "would have come to reign over mortals and immortals" had it not been for Zeus noticing the monster and dispatching with him quickly:^[79] the two of them meet in a cataclysmic battle, before Zeus defeats him easily with his thunderbolt, and the creature is hurled down to Tartarus.^[80] Epimenides presents a different version, in which Typhon makes his way into Zeus's palace while he is sleeping, only for Zeus to wake and kill the monster with a thunderbolt.^[81] Aeschylus and Pindar give somewhat similar accounts to Hesiod, in that Zeus overcomes Typhon with relative ease, defeating him with his thunderbolt.^[82] Apollodorus, in contrast, provides a more complex narrative.^[83] Typhon is, similarly to in Hesiod, the child of Gaia and Tartarus, produced out of anger at Zeus's defeat of the Giants.^[84] The monster attacks heaven, and all of the gods, out of fear, transform into animals and flee to Egypt, except for Zeus, who attacks the monster with his thunderbolt and sickle.^[85] Typhon is wounded and retreats to Mount Kasios in Syria, where Zeus grapples with him, giving the monster a chance to wrap him in his coils, and rip out the sinews from his hands and feet.^[86] Disabled, Zeus is taken by Typhon to the Corycian Cave in Cilicia, where he is guarded by the "she-dragon" Delphyne.^[87] Hermes and Aegipan, however, steal back Zeus's sinews, and refit them, reviving him and allowing him to return to the battle, pursuing Typhon, who flees to Mount Nysa; there, Typhon is given "ephemeral fruits" by the Moirai, which reduce his strength.^[88] The monster then flees to Thrace, where he hurls mountains at Zeus, which are sent back at him by the god's thunderbolts, before, while fleeing to Sicily, Zeus launches Mount Etna upon him, finally ending him.^[89] Nonnus, who gives the longest and most detailed account, presents a narrative similar to Apollodorus, with differences such as that it is instead Cadmus and Pan who recovers Zeus's sinews, by luring Typhon with music and then tricking him.^[90]

In the Iliad, Homer tells of another attempted overthrow, in which Hera, Poseidon, and Athena conspire to overpower Zeus and tie him in bonds. It is only because of the Nereid Thetis, who summons Briareus, one of the Hecatoncheires, to Olympus, that the other Olympians abandon their plans (out of fear for Briareus).^[91]

Seven wives

According to Hesiod, Zeus takes Metis, one of the Oceanid daughters of Oceanus and Tethys, as his first wife. However, when she is about to give birth to a daughter, Athena, he swallows her whole upon the advice of Gaia and Uranus, as it had been foretold that after bearing a daughter, she would give birth to a son, who would overthrow him as king of gods and mortals; it is from this position that Metis gives counsel to Zeus. In time, Athena is born, emerging from Zeus's head, but the foretold son never comes forth.^[92] Apollodorus presents a similar version, stating that Metis took many forms in attempting to avoid Zeus's embraces, and that it was Gaia alone who warned Zeus of the son who would overthrow him.^[93] According to a fragment likely from the Hesiodic corpus,^[94] quoted by Chrysippus, it is out of anger at Hera for producing Hephaestus on her own that Zeus has intercourse with Metis, and then swallows her, thereby giving rise to Athena from himself.^[95] A scholiast on the Iliad, in contrast, states that when Zeus swallows her, Metis is pregnant with Athena not by Zeus himself, but by the Cyclops Brontes.^[96] The motif of Zeus swallowing Metis can be seen as a continuation of the succession myth: it is prophesied that a son of Zeus will overthrow him, just as he overthrew his father, but whereas Cronos met his end because he did not swallow the real Zeus, Zeus holds onto his power because he successfully swallows the threat, in the form of the potential mother, and so the "cycle of displacement" is brought to an end.^[97] In addition, the myth can be seen as an allegory for Zeus gaining the wisdom of Metis for himself by swallowing her.^[98]

In Hesiod's account, Zeus's second wife is Themis, one of the Titan daughters of Uranus and Gaia, with whom he has the Horae, listed as Eunomia, Dike and Eirene, and the three Moirai: Clotho, Lachesis and Atropos.^[99] A fragment from Pindar calls Themis Zeus's first wife, and states that she is brought by the Moirai (in this version not her daughters) up to Olympus, where she becomes the bride of Zeus and bears him the Horae.^[100] According to Hesiod, Zeus next marries the Oceanid Eurynome, with whom he has the three Charites, namely Aglaea, Euphrosyne and Thalia.^[101] Zeus's fourth wife is his sister Demeter, with whom he has Persephone.^[102] Zeus's next consort is the Titan Mnemosyne; as described at the beginning of the Theogony, Zeus lies with Mnemosyne in Piera each night for nine nights, producing the nine Muses.^[103] His sixth wife is the Titan Leto, who bears him the twins Apollo and Artemis, who, according to the Homeric Hymn to Apollo, are born on the island of Delos.^[104] In Hesiod's account, Zeus's seventh and final wife is his sister Hera.^[105]

Children of Zeus and his first six wives[106]
ZEUS Metis[107] Athena[108] Themis Eunomia Dike Eirene Clotho Lachesis Atropos The Horae The Moirai[109] Eurynome[107] Demeter Aglaea Euphrosyne Thalia Persephone The Charites Mnemosyne Clio Thaleia Terpsichore Polyhymnia Calliope Euterpe Melpomene Erato Urania The Muses Leto Apollo Artemis

Marriage to Hera

While Hera is Zeus's seventh wife in Hesiod's version, in other accounts she is his first and only wife.^[110] In the Theogony, the couple has three children, Ares, Hebe, and Eileithyia.^[111] While Hesiod states that Hera produces Hephaestus on her own after Athena is born from Zeus's head,^[112] other versions, including Homer, have Hephaestus as a child of Zeus and Hera as well.^[113]

Various authors give descriptions of a youthful affair between Zeus and Hera. In the Iliad, the pair are described as having first lay with each other before Cronus is sent to Tartarus, without the knowledge of their parents.^[114] A scholiast on the Iliad states that, after Cronus is banished to Tartarus, Oceanus and Tethys give Hera to Zeus in marriage, and only shortly after the two are wed, Hera gives birth to Hephaestus, having lay secretly with Zeus on the island of Samos beforehand; to conceal this act, she claimed that she had produced Hephaestus on her own.^[115] According to another scholiast on the Iliad, Callimachus, in his Aetia, says that Zeus lay with Hera for three hundred years on the island of Samos.^[116]

According to a scholion on Theocritus' Idylls, Zeus, one day seeing Hera walking apart from the other gods, becomes intent on having intercourse with her, and transforms himself into a cuckoo bird, landing on Mount Thornax. He creates a terrible storm, and when Hera arrives at the mountain and sees the bird, which sits on her lap, she takes pity on it, laying her cloak over it. Zeus then transforms back and takes hold of her; when she refuses to have intercourse with him because of their mother, he promises that she will become his wife.^[117] Pausanias similarly refers to Zeus transforming himself into a cuckoo to woo Hera, and identifies the location as Mount Thornax.^[118]

According to a version from Plutarch, as recorded by Eusebius in his Praeparatio evangelica, Hera is raised by a nymph named Macris^[119] on the island of Euboea when Zeus kidnaps her, taking her to Mount Cithaeron, where they find a shady hollow, which serves as a "natural bridal chamber". When Macris comes to look for Hera, Cithaeron, the tutelary deity of the mountain, stops her, saying that Zeus is sleeping there with Leto.^[120] Photius, in his Bibliotheca, tells us that in Ptolemy Hephaestion's New History, Hera refuses to lay with Zeus, and hides in a cave to avoid him, before an earthborn man named Achilles convinces her to marry Zeus, leading to the pair first sleeping with each other.^[121] According to Stephanus of Byzantium, Zeus and Hera first lay together at the city of Hermione, having come there from Crete.^[122] Callimachus, in a fragment from his Aetia, also apparently makes reference to the couple's union occurring at Naxos.^[123]

Though no complete account of Zeus and Hera's wedding exists, various authors make reference to it. According to a scholiast on Apollonius of Rhodes' Argonautica, Pherecydes states that when Zeus and Hera are being married, Gaia brings a tree which produces golden apples as a wedding gift.^[124] Eratosthenes and Hyginus attribute a similar story to Pherecydes, in which Hera is amazed by the gift, and asks for the apples to be planted in the "garden of the gods", nearby to Mount Atlas.^[125] Apollodorus specifies them as the golden apples of the Hesperides, and says that Gaia gives them to Zeus after the marriage.^[126] According to Diodorus Siculus, the location of the marriage is in the land of the Knossians, nearby to the river Theren,^[127] while Lactantius attributes to Varro the statement that the couple are married on the island of Samos.^[128]

There exist several stories in which Zeus, receiving advice, is able to reconcile with an angered Hera. According to Pausanias, Hera, angry with her husband, retreats to the island of Euboea, where she was raised, and Zeus, unable to resolve the situation, seeks the advice of Cithaeron, ruler of Plataea, supposedly the most intelligent man on earth. Cithaeron instructs him to fashion a wooden statue and dress it as a bride, and then pretend that he is marrying one "Plataea", a daughter of Asopus. When Hera hears of this, she immediately rushes there, only to discover the ruse upon ripping away the bridal clothing; she is so relieved that the couple are reconciled.^[129] According to a version from Plutarch, as recorded by Eusebius in his Praeparatio evangelica, when Hera is angry with her husband, she retreats instead to Cithaeron, and Zeus goes to the earth-born man Alalcomeneus, who suggests he pretend to marry someone else. With the help of Alalcomeneus, Zeus creates a wooden statue from an oak tree, dresses it as a bride, and names it Daidale. When preparations are being made for the wedding, Hera rushes down from Cithaeron, followed by the women of Plataia, and upon discovering the trick, the couple are reconciled, with the matter ending in joy and laughter among all involved.^[130]

Children of Zeus and Hera[131]
ZEUS Hera Hebe Ares Eileithyia Hephaestus[132]

Affairs

After his marriage to Hera, different authors describe Zeus's numerous affairs with various mortal women.^[133] In many of these affairs, Zeus transforms himself into an animal, someone else, or some other form. According to a scholion on the Iliad (citing Hesiod and Bacchylides), when Europa is picking flowers with her female companions in a meadow in Phoenicia, Zeus transforms himself into a bull, lures her from the others, and then carries her across the sea to the island of Crete, where he resumes his usual form to sleep with her.^[134] In Euripides' Helen, Zeus takes the form of a swan, and after being chased by an eagle, finds shelter in the lap of Leda, subsequently seducing her,^[135] while in Euripides' lost play Antiope, Zeus apparently took the form of a satyr to sleep with Antiope.^[136] Various authors speak of Zeus raping Callisto, one of the companions of Artemis, doing so in the form of Artemis herself according to Ovid (or, as mentioned by Apollodorus, in the form of Apollo),^[137] and Pherecydes relates that Zeus sleeps with Alcmene, the wife of Amphitryon, in the form of her own husband.^[138] Several accounts state that Zeus approached the Argive princess Danae in the form of a shower of gold,^[139] and according to Ovid he abducts Aegina in the form of a flame.^[140]

In accounts of Zeus's affairs, Hera is often depicted as a jealous wife, with there being various stories of her persecuting either the women with whom Zeus sleeps, or their children by him.^[141] Several authors relate that Zeus sleeps with Io, a priestess of Hera, who is subsequently turned into a cow, and suffers at Hera's hands: according to Apollodorus, Hera sends a gadfly to sting the cow, driving her all the way to Egypt, where she is finally transformed back into human form.^[142] In later accounts of Zeus's affair with Semele, a daughter of Cadmus and Harmonia, Hera tricks her into persuading Zeus to grant her any promise. Semele asks him to come to her as he comes to his own wife Hera, and when Zeus upholds this promise, she dies out of fright and is reduced to ashes.^[143] According to Callimachus, after Zeus sleeps with Callisto, Hera turns her into a bear, and instructs Artemis to shoot her.^[144] In addition, Zeus's son by Alcmene, the hero Heracles, is persecuted continuously throughout his mortal life by Hera, up until his apotheosis.^[145]

According to Diodorus Siculus, Alcmene, the mother of Heracles, was the very last mortal woman Zeus ever slept with; following the birth of Heracles, he ceased to beget humans altogether, and fathered no more children.^[146]

List of disguises used by Zeus

Disguise	When desiring
Eagle or flame of fire	Aegina	[147]
Amphitryon	Alcmene	[148]
Satyr	Antiope	[149]
Artemis or Apollo	Callisto	[150]
Shower of gold	Danaë	[151]
Bull	Europa	[152]
Eagle	Ganymede	[153]
Cuckoo	Hera	[154]
Swan	Leda	[155]
Goose	Nemesis	[156]

Offspring

The following is a list of Zeus's offspring, by various mothers. Beside each offspring, the earliest source to record the parentage is given, along with the century to which the source dates.

Offspring	Mother	Source	Date
Heracles	Alcmene	Hes. Theog.	8th cent. BC	[157]
Persephone	Demeter	Hes. Theog.	8th cent. BC	[158]
Charites Aglaea Euphrosyne Thalia	Eurynome	Hes. Theog.	8th cent. BC	[159]
	Eunomia	Orphic Hymns	2nd cent. AD	[160]
	Euanthe or Eurydome or Eurymedusa	Cornutus	1st cent. AD	[161]
Ares, Eileithyia, Hebe	Hera	Hes. Theog.	8th cent. BC	[162]
Apollo, Artemis	Leto	Hes. Theog.	8th cent. BC	[163]
Hermes	Maia	Hes. Theog.	8th cent. BC	[164]
Athena	Metis	Hes. Theog.	8th cent. BC	[165]
Muses Calliope Clio Euterpe Erato Melpomene Polyhymnia Terpsichore Thalia Urania	Mnemosyne	Hes. Theog.	8th cent. BC	[166]
Dionysus	Semele	Hes. Theog.	8th cent. BC	[167]
Horae Dike Eirene Eunomia	Themis	Hes. Theog.	8th cent. BC	[168]
Moirai Atropos Clotho Lachesis		Hes. Theog.	8th cent. BC	[169]
Aegipan	Aega, Aix or Boetis	Hyg. Fab.	1st cent. AD	[170]
Tyche	Aphrodite	Pindar	5th cent. BC	[171]
Hecate	Asteria	Musaeus		[172]
Heracles		Athenaeus	3rd cent. AD	[173]
Acragas	Asterope	Steph. Byz.	6th cent. AD	[174]
Corybantes	Calliope	Strabo	1st cent. AD	[175]
Coria (Athene)	Coryphe	Cic. DND	1st cent. BC	[176]
Dionysus	Demeter			[177]
Aphrodite	Dione	Hom. Il.	8th cent. BC	[178]
Asopus	Eurynome	Apollod.	1st/2nd cent. AD	[179]
Dodon	Europa	Acestodorus		[180]
Agdistis	Earth	Paus.	2nd cent. AD	[181]
Manes		Dion. Hal.	1st cent. BC	[182]
Cyprian Centaurs		Nonnus	5th cent. AD	[183]
Angelos	Hera	Sophron	5th cent. BC	[184]
Eleutheria				[185]
Eris		Hom. Il.	8th cent. BC	[186]
Hephaestus		Hom. Il.	8th cent. BC	[187]
Pan	Hybris	Apollod.	1st/2nd cent. AD	[188]
Helen of Troy	Nemesis	Cypria	7th cent. BC	[189]
Melinoë	Persephone	Orphic Hymns	2nd cent. AD	[190]
Rhea		Athenag.	2nd cent. AD	[191]
Zagreus		Nonnus	5th cent. AD	[192]
Dionysus
Dionysus	Selene	Cic. DND	1st cent. BC	[193]
Ersa		Alcman	7th cent. BC	[194]
Nemea		Schol. Pind.		[195]
Pandia		HH 32	5th cent. BC	[196]
Persephone	Styx	Apollod.	1st/2nd cent. AD	[197]
Palici	Thalia	Servius	4th/5th cent. AD	[198]
Aeacus	Aegina	Apollod.	1st/2nd cent. AD	[199]
Damocrateia		Pythaenetus		[200]
Amphion, Zethus	Antiope	Hom. Od.	8th cent. BC	[201]
Targitaos	Borysthenis	Hdt.	5th cent. BC	[202]
Arcas	Callisto	Apollod.	1st/2nd cent. AD	[203]
Britomartis	Carme	Paus.	2nd cent. AD	[204]
Dardanus	Electra	Apollod.	1st/2nd cent. AD	[205]
Emathion		Nonnus	5th cent. AD	[206]
Iasion or Eetion		Apollod.	1st/2nd cent. AD	[205]
Harmonia		Diod. Sic.	1st cent. BC	[207]
Myrmidon	Eurymedousa			[208]
Cronius, Spartaios, Cytus	Himalia	Diod. Sic.	1st cent. BC	[209]
Colaxes	Hora	Valer. Flacc.	1st cent. AD	[210]
Cres	Idaea	Steph. Byz.	6th cent. AD	[211]
Epaphus	Io	Apollod.	1st/2nd cent. AD	[212]
Keroessa		Nonnus	5th cent. AD	[213]
Saon	Nymphe	Dion. Hal.	1st cent. BC	[214]
Meliteus	Othreis	Ant. Lib.	2nd/3rd cent. AD	[215]
Tantalus	Plouto	Hyg. Fab.	1st cent. AD	[216]
Lacedaemon	Taygete	Paus.	2nd cent. AD	[217]
Archas	Themisto	Istros		[218]
Carius	Torrhebia	Hellanicus	5th cent. BC	[219]
Megarus	Nymph Sithnid	Paus.	2nd cent. AD	[220]
Olenus	Anaxithea	Steph. Byz.	6th cent. AD	[221]
Endymion	Calyce	Apollod.	1st/2nd cent. AD	[222]
Milye, Solymus	Chaldene	Steph. Byz.	6th cent. AD	[223]
Perseus	Danaë	Hom. Il.	8th cent. BC	[224]
Pirithous	Dia	Hom. Il.	8th cent. BC	[225]
Tityos	Elara	Pherecydes	5th cent. BC	[226]
Minos	Europa	Hom. Il.	8th cent. BC	[227]
Rhadamanthus		Hom. Il.	8th cent. BC	[228]
Sarpedon		Hes. Cat.	6th cent. BC	[229]
Arcesius	Euryodeia
Orchomenus	Hesione			[230]
Agamedes	Iocaste			[231]
Thebe	Iodame	Tzetzes	12th cent. AD	[232]
Acheilus	Lamia	Ptol. Heph.		[233]
Libyan Sibyl (Herophile)	Lamia	Paus.	2nd cent. AD	[234]
Sarpedon	Laodamia	Hom. Il.	8th cent. BC	[235]
Helen, Castor and Pollux	Leda	Hom. Il.	8th cent. BC	[236]
Heracles	Lysithoe	Cic. DND	1st cent. BC	[237]
Locrus	Maera			[238]
Argus, Pelasgus	Niobe	Apollod.	1st/2nd cent. AD	[239]
Graecus, Latinus	Pandora	Hes. Cat.	6th cent. BC	[240]
Achaeus	Phthia	Servius	4th/5th cent. AD	[241]
Aethlius	Protogeneia	Apollod.	1st/2nd cent. AD	[242]
Aetolus		Hyg. Fab.	1st cent. AD	[243]
Opus		Pindar	5th cent. BC	[244]
Hellen	Pyrrha	Hes. Cat.	6th cent. BC	[245]
Aegyptus	Thebe	Tzetzes	12th cent. AD	[232]
Heracles		John Lydus	6th cent. AD	[246]
Magnes, Makednos	Thyia	Hes. Cat.	6th cent. BC	[247]
Aletheia	No mother mentioned
Ate		Hom. Il.	8th cent. BC	[248]
Nysean		Ap. Rhod.	3rd cent. BC	[249]
Eubuleus		Orphic Hymns	2nd cent. AD	[250]
Litae		Hom. Il.	8th cent. BC	[251]
Phasis		Valer. Flacc.	1st cent. AD	[252]
Calabrus, Geraestus, Taenarus		Steph. Byz.	6th cent. AD	[253]
Corinthus		Paus.	2nd cent. AD	[254]
Crinacus		Diod. Sic.	1st cent. BC	[255]

Prometheus and conflicts with humans

When the gods met at Mecone to discuss which portions they will receive after a sacrifice, the titan Prometheus decided to trick Zeus so that humans receive the better portions. He sacrificed a large ox, and divided it into two piles. In one pile he put all the meat and most of the fat, covering it with the ox's grotesque stomach, while in the other pile, he dressed up the bones with fat. Prometheus then invited Zeus to choose; Zeus chose the pile of bones. This set a precedent for sacrifices, where humans will keep the fat for themselves and burn the bones for the gods.

Zeus, enraged at Prometheus's deception, prohibited the use of fire by humans. Prometheus, however, stole fire from Olympus in a fennel stalk and gave it to humans. This further enraged Zeus, who punished Prometheus by binding him to a cliff, where an eagle constantly ate Prometheus's liver, which regenerated every night. Prometheus was eventually freed from his misery by Heracles.^[256]

Now Zeus, angry at humans, decides to give humanity a punishing gift to compensate for the boon they had been given. He commands Hephaestus to mold from earth the first woman, a "beautiful evil" whose descendants would torment the human race. After Hephaestus does so, several other gods contribute to her creation. Hermes names the woman 'Pandora'.

Pandora was given in marriage to Prometheus's brother Epimetheus. Zeus gave her a jar which contained many evils. Pandora opened the jar and released all the evils, which made mankind miserable. Only hope remained inside the jar.^[257]

When Zeus was atop Mount Olympus he was appalled by human sacrifice and other signs of human decadence. He decided to wipe out mankind and flooded the world with the help of his brother Poseidon. After the flood, only Deucalion and Pyrrha remained.^[258] This flood narrative is a common motif in mythology.^[259]

In the Iliad

The Iliad is an ancient Greek epic poem attributed to Homer about the Trojan war and the battle over the City of Troy, in which Zeus plays a major part.

Scenes in which Zeus appears include:^[260][261]

• Book 2: Zeus sends Agamemnon a dream and is able to partially control his decisions because of the effects of the dream
• Book 4: Zeus promises Hera to ultimately destroy the City of Troy at the end of the war
• Book 7: Zeus and Poseidon ruin the Achaeans fortress
• Book 8: Zeus prohibits the other Gods from fighting each other and has to return to Mount Ida where he can think over his decision that the Greeks will lose the war
• Book 14: Zeus is seduced by Hera and becomes distracted while she helps out the Greeks
• Book 15: Zeus wakes up and realizes that his own brother, Poseidon has been aiding the Greeks, while also sending Hector and Apollo to help fight the Trojans ensuring that the City of Troy will fall
• Book 16: Zeus is upset that he could not help save Sarpedon's life because it would then contradict his previous decisions
• Book 17: Zeus is emotionally hurt by the fate of Hector
• Book 20: Zeus lets the other Gods lend aid to their respective sides in the war
• Book 24: Zeus demands that Achilles release the corpse of Hector to be buried honourably

Other myths

When Hades requested to marry Zeus's daughter, Persephone, Zeus approved and advised Hades to abduct Persephone, as her mother Demeter would not allow her to marry Hades.^[262]

In the Orphic "Rhapsodic Theogony" (first century BC/AD),^[263] Zeus wanted to marry his mother Rhea. After Rhea refused to marry him, Zeus turned into a snake and raped her. Rhea became pregnant and gave birth to Persephone. Zeus in the form of a snake would mate with his daughter Persephone, which resulted in the birth of Dionysus.^[264]

Zeus granted Callirrhoe's prayer that her sons by Alcmaeon, Acarnan and Amphoterus, grow quickly so that they might be able to avenge the death of their father by the hands of Phegeus and his two sons.^[265]

Both Zeus and Poseidon wooed Thetis, daughter of Nereus. But when Themis (or Prometheus) prophesied that the son born of Thetis would be mightier than his father, Thetis was married off to the mortal Peleus.^[266][267]

Zeus was afraid that his grandson Asclepius would teach resurrection to humans, so he killed Asclepius with his thunderbolt. This angered Asclepius's father, Apollo, who in turn killed the Cyclopes who had fashioned the thunderbolts of Zeus. Angered at this, Zeus would have imprisoned Apollo in Tartarus. However, at the request of Apollo's mother, Leto, Zeus instead ordered Apollo to serve as a slave to King Admetus of Pherae for a year.^[268] According to Diodorus Siculus, Zeus killed Asclepius because of complains from Hades, who was worried that the number of people in the underworld was diminishing because of Asclepius's resurrections.^[269]

The winged horse Pegasus carried the thunderbolts of Zeus.^[270]

Zeus took pity on Ixion, a man who was guilty of murdering his father-in-law, by purifying him and bringing him to Olympus. However, Ixion started to lust after Hera. Hera complained about this to her husband, and Zeus decided to test Ixion. Zeus fashioned a cloud that resembles Hera (Nephele) and laid the cloud-Hera in Ixion's bed. Ixion coupled with Nephele, resulting in the birth of Centaurus. Zeus punished Ixion for lusting after Hera by tying him to a wheel that spins forever.^[271]

Once, Helios the sun god gave his chariot to his inexperienced son Phaethon to drive. Phaethon could not control his father's steeds so he ended up taking the chariot too high, freezing the earth, or too low, burning everything to the ground. The earth itself prayed to Zeus, and in order to prevent further disaster, Zeus hurled a thunderbolt at Phaethon, killing him and saving the world from further harm.^[272] In a satirical work, Dialogues of the Gods by Lucian, Zeus berates Helios for allowing such thing to happen; he returns the damaged chariot to him and warns him that if he dares do that again, he will strike him with one of this thunderbolts.^[273]

Roles and epithets

Zeus played a dominant role, presiding over the Greek Olympian pantheon. He fathered many of the heroes and was featured in many of their local cults. Though the Homeric "cloud collector" was the god of the sky and thunder like his Near-Eastern counterparts, he was also the supreme cultural artifact; in some senses, he was the embodiment of Greek religious beliefs and the archetypal Greek deity.

Popular conceptions of Zeus differed widely from place to place. Local varieties of Zeus often have little in common with each other except the name. They exercised different areas of authority and were worshiped in different ways; for example, some local cults conceived of Zeus as a chthonic earth-god rather than a god of the sky. These local divinities were gradually consolidated, via conquest and religious syncretism, with the Homeric conception of Zeus. Local or idiosyncratic versions of Zeus were given epithets — surnames or titles which distinguish different conceptions of the god.^[29]

These epithets or titles applied to Zeus emphasized different aspects of his wide-ranging authority:

• Zeus Aegiduchos or Aegiochos: Usually taken as Zeus as the bearer of the Aegis, the divine shield with the head of Medusa across it,^[275] although others derive it from "goat" (αἴξ) and okhē (οχή) in reference to Zeus' nurse, the divine goat Amalthea.^[276][277]
• Zeus Agoraeus (Ἀγοραῖος): Zeus as patron of the marketplace (agora) and punisher of dishonest traders.
• Zeus Areius (Αρειος): either "warlike" or "the atoning one".
• Zeus Eleutherios (Ἐλευθέριος): "Zeus the freedom giver" a cult worshiped in Athens^[278]
• Zeus Horkios: Zeus as keeper of oaths. Exposed liars were made to dedicate a votive statue to Zeus, often at the sanctuary at Olympia
• Zeus Olympios (Ολύμπιος): Zeus as king of the gods and patron of the Panhellenic Games at Olympia
• Zeus Panhellenios ("Zeus of All the Greeks"): worshipped at Aeacus's temple on Aegina
• Zeus Xenios (Ξένιος), Philoxenon, or Hospites: Zeus as the patron of hospitality (xenia) and guests, avenger of wrongs done to strangers

Additional names and epithets for Zeus are also: