Amalthea (mythology) explained

In Greek mythology, Amalthea or Amaltheia (grc-Grek|Ἀμάλθεια) is the most commonly mentioned nurse of the infant Zeus. She is usually described as a nymph who suckles the child on the milk of a goat, though in later Hellenistic sources she is often depicted as the goat itself.

Etymology and origins

The etymology of Greek, Ancient (to 1453);: Ἀμάλθεια is unknown.^[1] Though various derivations were propounded by 19th-century scholars,^[2] Alfred Chilton Pearson discounts these, and states that the name is possibly related to Greek, Ancient (to 1453);: ἀμαλός and Greek, Ancient (to 1453);: ἀμάλη.^[3] The verb Greek, Ancient (to 1453);: ἀμαλθεύειν, meaning "to nurture",^[4] which Otto Gruppe saw as coming from Amalthea's name, has since been found in a fragment of Sophocles, refuting Gruppe's proposal;^[5] according to Pearson, the two words should instead be understood as having existed alongside each other, with this notion of "abundance" or "plenty" finding embodiment in certain mythological figures.^[6]

Hesiod's Theogony, which provides the earliest known account of Zeus's birth,^[7] does not mention Amalthea.^[8] Hesiod, does, however, describe the newborn Zeus as being taken to a cave on "the Aegean mountain" in Crete,^[9] which some scholars interpret as meaning "Goat's Mountain", a reference to the story of Amalthea;^[10] Richard Wyatt Hutchinson views this as possible indication that the tradition in which she is a goat, though only attested from the Hellenistic period, may have existed earlier than that of her as a nymph.^[11] Other scholars, however, including M. L. West, see no reason to view Hesiod's name for the mountain as a reference to Amalthea.^[12] According to Lewis Richard Farnell, the Cretan goddess Dictynna, whose name is likely related to Mount Dicte (sometimes considered the birthplace of Zeus), may have been associated at an early point with Amalthea, the "sacred goat-mother" who reared Zeus.^[13]

Mythology

The "horn of Amalthea", referred to in Latin literature as the cornucopia,^[14] is a magical horn generally described as being able to produce an inexhaustible supply of any food or drink desired.^[15] The tale of this horn seems to have originated as an independent tradition to the raising of Zeus, though it is uncertain when the two merged.^[16] The "horn of Amalthea" is mentioned as early as the archaic period by poets such as Anacreon and Phocylides,^[17] and is commonly referenced in comedies, such as those by Aristophanes and Cratinus.^[18] According to Apollodorus, the mythographer Pherecydes, who described the horn's ability to provide endless food and drink as desired, considered it to belong to the nymph Amalthea.^[19] In a lost poem of Pindar, Heracles fights against the river-god Achelous (who battles him in the form of a bull) for the hand of Deianeira, and during the fight Heracles pulls off one of Achelous's horns; the god then reclaims his horn by trading it for a magical food-producing horn which he obtains from Amalthea, a daughter of Oceanus.^[20] In later versions of this myth, told by Diodorus Siculus and Strabo, the horn of Amalthea is identified with that of Achelous,^[21] while, according to Philemon and Apollodorus, Amalthea's horn was that of a bull,^[22] seemingly a result of confusion with the bull's horn of Achelous.^[23]

There were different traditions regarding Amalthea.^[24] Amalthea is sometimes represented as the goat who suckled the infant-god in a cave, sometimes as a goat-tending nymph of uncertain parentage (the daughter of Oceanus,^[25] Helios,^[26] Haemonius,^[27] or—according to Lactantius—Melisseus^[28]), who brought him up on the milk of her goat.^[29] The possession of multiple and uncertain mythological parents indicates wide worship of a deity in many cultures having varying local traditions. Other similar names, such as Adrasteia, Ide, the nymph of Mount Ida, or Adamanthea, appear in mythology handbooks.^[30]

In many literary references, the Greek tradition relates that in order that Cronus should not hear the wailing of the infant, Amalthea gathered about the cave the Kuretes or the Korybantes to dance, shout, and clash their spears against their shields.^[31]

Amalthea's skin, or that of her goat, taken by Zeus in honor of her when she died, became the protective aegis in some traditions.^[32]

In later sources, Amaltheia is placed in the sky as the constellation Capra, which sits near Capella, on the arm (ôlenê) of Auriga the Charioteer. Capra simply means "she-goat" and the star-name Capella is the "little goat", but some modern readers confuse her with the male sea-goat of the Zodiac, Capricorn, who bears no relation to Amalthea, no connection in a Greek or Latin literary source nor any ritual or inscription to join the two. Hyginus describes this catasterism in the Poetic Astronomy, in speaking of Auriga, the Charioteer:

See also

• Auðumbla, primeval cow in Norse mythology who nourished the primordial entities Ymir and Búri
• Romulus and Remus, suckled by a she-wolf

References

• Apollodorus, The Library with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes, Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. ISBN 0-674-99135-4. Online version at the Perseus Digital Library.
• Astour, Michael C., "Aegean Place-Names in an Egyptian Inscription", in American Journal of Archaeology, Vol. 70, No. 4, pp. 313–317, 1966. .
• Farnell, Lewis Richard (1896), The Cults of the Greek States, Volume II, Clarendon Press Oxford, 1896. Internet Archive.
• Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996, Two volumes: (Vol. 1), (Vol. 2).
• Gee, Emma, Ovid, Aratus and Augustus: Astronomy in Ovid's Fasti, Cambridge University Press, 2000. .
• Gruppe, Otto, Griechische Mythologie und Religionsgeschichte, Volume II, Munich, C. H. Beck, 1906. Internet Archive.
• Hard, Robin, The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology", Psychology Press, 2004. . Google Books.
• Hesiod, Theogony, in Hesiod, Theogony, Works and Days, Testimonia, edited and translated by Glenn W. Most, Loeb Classical Library No. 57, Cambridge, Massachusetts, Harvard University Press, 2018. . Online version at Harvard University Press.
• Hutchinson, Richard Wyatt, Prehistoric Crete, Penguin Books, 1962.
• Hyginus, Gaius Julius, De Astronomica, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText.
• Keller, Otto, Lateinische Volksetymologie und Verwandtes, Leipzig, Teubner, 1891. Google Books.
• Kerenyi, Karl. The Gods of the Greeks. London: Thames & Hudson, 1951.
• López-Riuz, Carolina, "Siting the Gods: Narrative, Cult, and Hybrid Communities in the Iron Age Mediterranean", in Gods and Mortals in Early Greek and Near Eastern Mythology, edited by Adrian Kelly and Christopher Metcalf, Cambridge University Press, 2021. .
• Montanari, Franco, The Brill Dictionary of Ancient Greek, edited by Madeleine Goh and Chad Schroeder, Leiden, Brill, 2015. . Online version at Brill.
• Pearson, Alfred Chilton, The Fragments of Sophocles, Volume I, Cambridge University Press, 1917. . Google Books.
• Radt, Stefan, Tragicorum Graecorum Fragmenta. Vol. 3: Aeschylus, Göttingen, Vandenhoeck & Ruprecht, 1985. .
• Reitzenstein, Richard August, Der Anfang des Lexikons des Photios, Leipzig, Teubner, 1907. Internet Archive.
• Roscher, Wilhelm Heinrich, Ausführliches Lexikon der griechischen und römischen Mythologie, Leipzig, Teubner, 1884. Internet Archive.
• Smith, Scott R., and Stephen M. Trzaskoma, Apollodorus' Library and Hyginus' Fabulae: Two Handbooks of Greek Mythology, Hackett Publishing, Indianapolis/Cambridge, 2007. . Internet Archive.
• Smith, William; "Amaltheia", Dictionary of Greek and Roman Biography and Mythology, London (1873).
• West, M. L. (1966), Hesiod: Theogony, Oxford University Press, 1966. .
• West, M. L. (1983), The Orphic Poems, Clarendon Press Oxford, 1983. .
• Willetts, R. F., Ancient Crete: A Social History: From Early Times until the Roman Occupation, Routledge, 1965. .

Notes and References

1. Pearson, p. 60.
2. See, for instance, those collected by Gruppe, pp. 824 - 5 n. 9 to p. 824 and Roscher, p. 265; cf. Keller, pp. 225 - 6.
3. Pearson, p. 60.
4. Montanari, s.v. ἀμαλθεύω, p. 83.
5. Pearson, p. 60; Sophocles, fr. 95 TrGF (Radt, p. 148) [= [[Photius]], Lexicon s.v. Ἀμαλθεύειν (Reitzenstein, p. 86)].
6. Pearson, p. 60. He adds that the association of the horn of Amalthea with various deities suggests that Amalthea was "not a distinctively conceived personality".
7. Hutchinson, p. 201.
8. Gantz, p. 28; West 1966, p. 300 on line 484.
9. Hard, p. 74; Hesiod, Theogony 484 (pp. 40, 41).
10. Willetts, p. 120; Astour, p. 340 n. 18; Hutchinson, pp. 201 - 2.
11. Astour, p. 340 n. 23.
12. West 1966, p. 300 on line 484; López-Riuz, p. 45.
13. Farnell, p. 478.
14. Panagiotopoulos and Sotiropoulos, p. 127; Hard, p. 280.
15. Fontenrose, p. 350; Henig, p. 582.
16. Miller, p. 223; Fowler, pp. 323 - 4; Brill's New Pauly, s.v. Amalthea (1); West 1983, p. 131. Scholars disagree as to when the tradition of this horn was first integrated with that of Zeus's infancy.
17. Fowler, p. 324; Gantz, p. 41; Anacreon, fr. 361 PMG (Page, p. 184) [= [[Strabo]], 3.2.14 (II pp. 58, 59)]; Phocylides, fr. 7 Gerber, pp. 396, 397.
18. Brill's New Pauly, s.v. Amalthea (1); Fowler, p. 324; Aristophanes, fr. 707 PCG (Kassel and Austin, III.2 p. 362); Cratinus, fr. 261 PCG (Kassel and Austin, IV p. 255); Antiphanes, fr. 108 PCG (Kassel and Austin, II p. 368).
19. Fowler, p. 324; Stephens, p. 64 on lines 48 - 9.
20. Davies, pp. xii - xiii; Gantz, p. 28.
21. RE, s.v. Amaltheia (1); Diodorus Siculus, 3.35.3 - 4; Strabo, 10.2.19 (V pp. 56, 57); see also the version given by Apollodorus, 2.7.5. For other versions of this myth, including those in which Amalthea is not mentioned, see .
22. Gantz, p. 42; Henig, p. 582. According to Gantz, Apollodorus' source for this may be Pherecydes, who he cites immediately afterwards.
23. Hard, p. 280; cf. Henig, p. 581.
24. See Smith, "Amaltheia".
25. [Hyginus]
26. Gee, pp. 131 - 132, which cites the epitome of Eratosthenes Catasterismoi 13.
27. [Bibliotheca (Pseudo-Apollodorus)|Apollodorus]
28. The early fourth-century Christian apologist Lactantius (Institutiones I.22) makes the father of Amalthea and her honey-providing sister Melissa, a Melisseus, "king of Crete"; this example of the common Christian Euhemerist interpretation of Greek myth as fables of humans superstitiously credited with supernatural powers during the passage of time does not represent the actual cultural history of Amalthea, save in its synthesised reflection of an alternative mythic tradition, that infant Zeus was fed with honey: see Bee (mythology).
29. According to Aratus of Sicyon, the Achaeans believed that his happened in their capital Aegium (Strabo, Geography, VIII 7,5). Legendary infancy episodes of some historical figures—and poetical figures, such as Longus' Daphnis—were suckled by goats, and the actual practice lingered in Italy into the nineteenth century: see William M. Calder, III, "Longus 1. 2: The She-Goat Nurse" Classical Philology 78.1 (January 1983:50–51).
30. Bernard Evslin, Gods, Demigods and Demons: A Handbook of Greek Mythology: s.v. "Adamanthea", "Amalthea"; Patricia Monaghan, Encyclopedia of Goddesses and Heroines, 2009, s.v. Adamanthea".
31. Kerenyi, p. 94.
32. [Gaius Julius Hyginus|Hyginus]