Zeus (/zjuːs/; Ancient Greek: Ζεύς, Zeús [zdeǔ̯s]) is the sky and thunder god in ancient Greek religion, who rules as king of the gods of Mount Olympus. His name is cognate with the first element of his Roman equivalent Jupiter. His mythologies and powers are similar, though not identical, to those of Indo-European deities such as Jupiter, Perkūnas, Perun, Indra and Thor.
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, Hebe, and Hephaestus. At the oracle of Dodona, his consort was said to be Dione, by whom the Iliad states that he fathered Aphrodite. Zeus was also infamous for his erotic escapades. These resulted in many divine and heroic offspring, including Athena, Apollo, Artemis, Hermes, Persephone, Dionysus, Perseus, Heracles, Helen of Troy, Minos, and the Muses.
He was respected as an allfather who was chief of the gods and assigned the others to their roles: "Even the gods who are not his natural children address him as Father, and all the gods rise in his presence." 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". Zeus' symbols are the thunderbolt, eagle, bull, and oak. In addition to his Indo-European inheritance, the classical "cloud-gatherer" (Greek: Νεφεληγερέτα, Nephelēgereta) also derives certain iconographic traits from the cultures of the ancient Near East, such as the scepter. Zeus is frequently depicted by Greek artists in one of two poses: standing, striding forward with a thunderbolt leveled in his raised right hand, or seated in majesty.
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.
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"). 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), deriving from the root *dyeu- ("to shine", and in its many derivatives, "sky, heaven, god"). Zeus is the only deity in the Olympic pantheon whose name has such a transparent Indo-European etymology.
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." This etymology, along with Plato's entire method of deriving etymologies, is not supported by modern scholarship.
Cronus sired several children by Rhea: Hestia, Demeter, Hera, Hades, and Poseidon, but swallowed them all as soon as they were born, since he had learned from Gaia and Uranus that he was destined to be overthrown by his son as he had previously overthrown Uranus, his own father, an oracle that Rhea heard and wished to avert.
When Zeus was about to be born, Rhea sought Gaia to devise a plan to save him, so that Cronus would get his retribution for his acts against Uranus and his own children. Rhea gave birth to Zeus in Crete, handing Cronus a rock wrapped in swaddling clothes, which he promptly swallowed.
After reaching manhood, Zeus forced Cronus to disgorge first the stone (which was set down at Pytho under the glens of Parnassus to be a sign to mortal men, the Omphalos) then his siblings in reverse order of swallowing. In some versions, Metis gave Cronus an emetic to force him to disgorge the babies, or Zeus cut Cronus's stomach open. Then Zeus released the brothers of Cronus, the Hecatonchires and the Cyclopes, from their dungeon in Tartarus, killing their guard, Campe.
As a token of their appreciation, the Cyclopes gave him thunder and the thunderbolt, or lightning, which had previously been hidden by Gaia. Together, Zeus, his brothers and sisters, Hecatonchires and Cyclopes overthrew Cronus and the other Titans, in the combat called the Titanomachy. The defeated Titans were then cast into a shadowy underworld region known as Tartarus. Atlas, one of the titans who fought against Zeus, was punished by having to hold up the sky.
After the battle with the Titans, Zeus shared the world with his elder brothers, Poseidon and Hades, by drawing lots: Zeus got the sky and air, Poseidon the waters, and Hades the world of the dead (the underworld). The ancient Earth, Gaia, could not be claimed; she was left to all three, each according to their capabilities, which explains why Poseidon was the "earth-shaker" (the god of earthquakes) and Hades claimed the humans who died (see also Penthus).
Gaia resented the way Zeus had treated the Titans, because they were her children. Soon after taking the throne as king of the gods, Zeus had to fight some of Gaia's other children, the monsters Typhon and Echidna. He vanquished Typhon and trapped him under Mount Etna, but left Echidna and her children alive.
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. This flood narrative is a common motif in mythology.
Throughout history Zeus has been depicted as using violence to get his way and terrorize humans. As god of the sky he has the power to hurl lightning bolts as a weapon. Since lightning is quite powerful and sometimes deadly, it is a bold sign when lightning strikes because it is known that Zeus most likely threw the bolt.
The Iliad is a poem by Homer about the Trojan war and the battle over the City of Troy. As God of the sky, lightning, thunder, law, order, justice, Zeus controlled ancient Greece and all of the mortals and immortals living there. The Iliad covers the Trojan War, in which Zeus plays a major part.
Zeus was brother and consort of Hera. By Hera, Zeus sired Ares, Hebe and Hephaestus, though some accounts say that Hera produced these offspring alone. Some also include Eileithyia, Eris, Enyo and Angelos as their daughters. In the section of the Iliad known to scholars as the Deception of Zeus, the two of them are described as having begun their sexual relationship without their parents knowing about it. The conquests of Zeus among nymphs and the mythic mortal progenitors of Hellenic dynasties are famous. Olympian mythography even credits him with unions with Leto, Demeter, Metis, Themis, Eurynome and Mnemosyne. Other relationships with immortals included Dione and Maia. Among mortals were Semele, Io, Europa and Leda (for more details, see below) and with the young Ganymede (although he was mortal Zeus granted him eternal youth and immortality).
Many myths render Hera as jealous of his amorous conquests and a consistent enemy of Zeus's mistresses and their children by him. For a time, a nymph named Echo had the job of distracting Hera from his affairs by talking incessantly, and when Hera discovered the deception, she cursed Echo to repeat the words of others.
2The Charites/Graces were usually considered the daughters of Zeus and Eurynome but they were also said to be daughters of Dionysus and Aphrodite or of Helios and the naiad Aegle.
3Some accounts say that Ares, Hebe, and Hephaestus were born parthenogenetically.
4According to one version, Athena is said to be born parthenogenetically.
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.
Aside from local epithets that simply designated the deity as doing something random at some particular place, the epithets or titles applied to Zeus emphasized different aspects of his wide-ranging authority:
The major center where all Greeks converged to pay honor to their chief god was Olympia. Their quadrennial festival featured the famous Games. There was also an altar to Zeus made not of stone, but of ash, from the accumulated remains of many centuries' worth of animals sacrificed there.
Outside of the major inter-polis sanctuaries, there were no modes of worshipping Zeus precisely shared across the Greek world. Most of the titles listed below, for instance, could be found at any number of Greek temples from Asia Minor to Sicily. Certain modes of ritual were held in common as well: sacrificing a white animal over a raised altar, for instance.
With one exception, Greeks were unanimous in recognizing the birthplace of Zeus as Crete. Minoan culture contributed many essentials of ancient Greek religion: "by a hundred channels the old civilization emptied itself into the new", Will Durant observed, and Cretan Zeus retained his youthful Minoan features. The local child of the Great Mother, "a small and inferior deity who took the roles of son and consort", whose Minoan name the Greeks Hellenized as Velchanos, was in time assumed as an epithet by Zeus, as transpired at many other sites, and he came to be venerated in Crete as Zeus Velchanos ("boy-Zeus"), often simply the Kouros.
In Crete, Zeus was worshipped at a number of caves at Knossos, Ida and Palaikastro. In the Hellenistic period a small sanctuary dedicated to Zeus Velchanos was founded at the Hagia Triada site of a long-ruined Minoan palace. Broadly contemporary coins from Phaistos show the form under which he was worshiped: a youth sits among the branches of a tree, with a cockerel on his knees. On other Cretan coins Velchanos is represented as an eagle and in association with a goddess celebrating a mystic marriage. Inscriptions at Gortyn and Lyttos record a Velchania festival, showing that Velchanios was still widely venerated in Hellenistic Crete.
The stories of Minos and Epimenides suggest that these caves were once used for incubatory divination by kings and priests. The dramatic setting of Plato's Laws is along the pilgrimage-route to one such site, emphasizing archaic Cretan knowledge. On Crete, Zeus was represented in art as a long-haired youth rather than a mature adult and hymned as ho megas kouros, "the great youth". Ivory statuettes of the "Divine Boy" were unearthed near the Labyrinth at Knossos by Sir Arthur Evans. With the Kouretes, a band of ecstatic armed dancers, he presided over the rigorous military-athletic training and secret rites of the Cretan paideia.
The myth of the death of Cretan Zeus, localised in numerous mountain sites though only mentioned in a comparatively late source, Callimachus, together with the assertion of Antoninus Liberalis that a fire shone forth annually from the birth-cave the infant shared with a mythic swarm of bees, suggests that Velchanos had been an annual vegetative spirit. The Hellenistic writer Euhemerus apparently proposed a theory that Zeus had actually been a great king of Crete and that posthumously, his glory had slowly turned him into a deity. The works of Euhemerus himself have not survived, but Christian patristic writers took up the suggestion.
The epithet Zeus Lykaios ("wolf-Zeus") is assumed by Zeus only in connection with the archaic festival of the Lykaia on the slopes of Mount Lykaion ("Wolf Mountain"), the tallest peak in rustic Arcadia; Zeus had only a formal connection with the rituals and myths of this primitive rite of passage with an ancient threat of cannibalism and the possibility of a werewolf transformation for the ephebes who were the participants. Near the ancient ash-heap where the sacrifices took place was a forbidden precinct in which, allegedly, no shadows were ever cast.
According to Plato, a particular clan would gather on the mountain to make a sacrifice every nine years to Zeus Lykaios, and a single morsel of human entrails would be intermingled with the animal's. Whoever ate the human flesh was said to turn into a wolf, and could only regain human form if he did not eat again of human flesh until the next nine-year cycle had ended. There were games associated with the Lykaia, removed in the fourth century to the first urbanization of Arcadia, Megalopolis; there the major temple was dedicated to Zeus Lykaios.
There is, however, the crucial detail that Lykaios or Lykeios (epithets of Zeus and Apollo) may derive from Proto-Greek *λύκη, "light", a noun still attested in compounds such as ἀμφιλύκη, "twilight", λυκάβας, "year" (lit. "light's course") etc. This, Cook argues, brings indeed much new 'light' to the matter as Achaeus, the contemporary tragedian of Sophocles, spoke of Zeus Lykaios as "starry-eyed", and this Zeus Lykaios may just be the Arcadian Zeus, son of Aether, described by Cicero. Again under this new signification may be seen Pausanias' descriptions of Lykosoura being 'the first city that ever the sun beheld', and of the altar of Zeus, at the summit of Mount Lykaion, before which stood two columns bearing gilded eagles and 'facing the sun-rise'. Further Cook sees only the tale of Zeus' sacred precinct at Mount Lykaion allowing no shadows referring to Zeus as 'god of light' (Lykaios).
Although etymology indicates that Zeus was originally a sky god, many Greek cities honored a local Zeus who lived underground. Athenians and Sicilians honored Zeus Meilichios ("kindly" or "honeyed") while other cities had Zeus Chthonios ("earthy"), Zeus Katachthonios ("under-the-earth") and Zeus Plousios ("wealth-bringing"). These deities might be represented as snakes or in human form in visual art, or, for emphasis as both together in one image. They also received offerings of black animal victims sacrificed into sunken pits, as did chthonic deities like Persephone and Demeter, and also the heroes at their tombs. Olympian gods, by contrast, usually received white victims sacrificed upon raised altars.
In some cases, cities were not entirely sure whether the daimon to whom they sacrificed was a hero or an underground Zeus. Thus the shrine at Lebadaea in Boeotia might belong to the hero Trophonius or to Zeus Trephonius ("the nurturing"), depending on whether you believe Pausanias, or Strabo. The hero Amphiaraus was honored as Zeus Amphiaraus at Oropus outside of Thebes, and the Spartans even had a shrine to Zeus Agamemnon. Ancient Molossian kings sacrificed to Zeus Areius. Strabo mention that at Tralles there was the Zeus Larisaeus.
In addition to the Panhellenic titles and conceptions listed above, local cults maintained their own idiosyncratic ideas about the king of gods and men. With the epithet Zeus Aetnaeus he was worshiped on Mount Aetna, where there was a statue of him, and a local festival called the Aetnaea in his honor. Other examples are listed below. As Zeus Aeneius or Zeus Aenesius, he was worshiped in the island of Cephalonia, where he had a temple on Mount Aenos.
Although most oracle sites were usually dedicated to Apollo, the heroes, or various goddesses like Themis, a few oracular sites were dedicated to Zeus. In addition, some foreign oracles, such as Baʿal's at Heliopolis, were associated with Zeus in Greek or Jupiter in Latin.
The cult of Zeus at Dodona in Epirus, where there is evidence of religious activity from the second millennium BC onward, centered on a sacred oak. When the Odyssey was composed (circa 750 BC), divination was done there by barefoot priests called Selloi, who lay on the ground and observed the rustling of the leaves and branches. By the time Herodotus wrote about Dodona, female priestesses called peleiades ("doves") had replaced the male priests.
Zeus's consort at Dodona was not Hera, but the goddess Dione — whose name is a feminine form of "Zeus". Her status as a titaness suggests to some that she may have been a more powerful pre-Hellenic deity, and perhaps the original occupant of the oracle.
The oracle of Ammon at the Siwa Oasis in the Western Desert of Egypt did not lie within the bounds of the Greek world before Alexander's day, but it already loomed large in the Greek mind during the archaic era: Herodotus mentions consultations with Zeus Ammon in his account of the Persian War. Zeus Ammon was especially favored at Sparta, where a temple to him existed by the time of the Peloponnesian War.
After Alexander made a trek into the desert to consult the oracle at Siwa, the figure arose in the Hellenistic imagination of a Libyan Sibyl.
Zeus was identified with the Roman god Jupiter and associated in the syncretic classical imagination (see interpretatio graeca) with various other deities, such as the Egyptian Ammon and the Etruscan Tinia. He, along with Dionysus, absorbed the role of the chief Phrygian god Sabazios in the syncretic deity known in Rome as Sabazius. The Seleucid ruler Antiochus IV Epiphanes erected a statue of Zeus Olympios in the Judean Temple in Jerusalem. Hellenizing Jews referred to this statue as Baal Shamen (in English, Lord of Heaven).
Zeus is occasionally conflated with the Hellenic sun god, Helios, who is sometimes either directly referred to as Zeus' eye, or clearly implied as such. Hesiod, for instance, describes Zeus's eye as effectively the sun. This perception is possibly derived from earlier Proto-Indo-European religion, in which the sun is occasionally envisioned as the eye of *Dyḗus Pḥatḗr (see Hvare-khshaeta).
In Neoplatonism, Zeus's relation to the gods familiar from mythology is taught as the Demiurge or Divine Mind. Specifically within Plotinus's work the Enneads and the Platonic Theology of Proclus.
Zeus is mentioned in the New Testament twice, first in Acts 14:8–13: When the people living in Lystra saw the Apostle Paul heal a lame man, they considered Paul and his partner Barnabas to be gods, identifying Paul with Hermes and Barnabas with Zeus, even trying to offer them sacrifices with the crowd. Two ancient inscriptions discovered in 1909 near Lystra testify to the worship of these two gods in that city. One of the inscriptions refers to the "priests of Zeus", and the other mentions "Hermes Most Great"" and "Zeus the sun-god".
The deuterocanonical book of 2 Maccabees 6:1, 2 talks of King Antiochus IV (Epiphanes), who in his attempt to stamp out the Jewish religion, directed that the temple at Jerusalem be profaned and rededicated to Zeus (Jupiter Olympius).
Depictions of Zeus as a bull, the form he took when abducting Europa, are found on the Greek 2-euro coin and on the United Kingdom identity card for visa holders. Mary Beard, professor of Classics at Cambridge University, has criticised this for its apparent celebration of rape.
Zeus has been portrayed by Axel Ringvall in Jupiter på jorden, the first known film adaption to feature Zeus; Niall MacGinnis in Jason and the Argonauts and Angus MacFadyen in the 2000 remake; Laurence Olivier in the original Clash of the Titans, and Liam Neeson in the 2010 remake, along with the 2012 sequel Wrath of the Titans; Anthony Quinn in the 1990s TV series Hercules: The Legendary Journeys; Rip Torn in the Disney animated feature Hercules; Corey Burton in Hercules, God of War II, God of War III, God of War: Ascension, PlayStation All-Stars Battle Royale, and Kingdom Hearts 3; and Sean Bean in (2010).