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Hel i os (/ˈhiːli.ɒs/; Ancient Greek: Ἥλιος Hē lios;
Latinized as Helius; Ἠέλιος in Homeric Greek) was the
personification of the Sun in Greek mythology. He is
the son of the Titan Hyperion and the Titaness Theia
(according to Hesiod), also known as Euryphaessa (in
Homeric Hymn 31) and brother of the goddesses
Selene, the moon, and Eos, the dawn.
Hel i os
Personification of the Sun
Helios was described as a handsome titan crowned
with the shining aureole of the Sun, who drove the
chariot of the sun across the sky each day to earthcircling Oceanus and through the world-ocean
returned to the East at night. In the Homeric hymn to
Helios, Helios is said to drive a golden chariot drawn by
steeds (HH 31.14–15); and Pindar speaks of Helios's
"fire-darting steeds" (Olympian Ode 7.71). Still later,
the horses were given fire related names: Pyrois, Aeos,
Aethon, and Phlegon.
As time passed, Helios was increasingly identified with
the god of light, Apollo. However, in spite of their
syncretism, they were also often viewed as two distinct
gods/titan (Helios was a Titan, whereas Apollo was an
Olympian). The equivalent of Helios in Roman
mythology was Sol.
Contents
1 Names
2 Greek mythology
3 Helios and Apollo
4 Helios and Zeus
5 Cult of Helios
6 Usil, the Etruscan Helios
7 Helios Megistos
8 Consorts and children
8.1 Notes
9 Horses of Helios
Head of Helios, middle period, Archaeological
Museum of Rhodes
Ab od e
Symb ol
Con sort
Sky
Chariot, horse, aureole, rooster,
incense, heliotrope, sunflower
Many including: Clymene, Klytie,
Selene, Hecate, Perse, Rhodos,
and Leucothea
Paren ts
Hyperion and Theia
Si b l i n gs
Selene, Eos
Ch i l d ren
Many including: The Charites,
Phaethon, The Horae, Aeëtes,
Circe, Perses (brother of Aeetes),
Pasiphaë, Heliadae and
Heliades
R oman
10 Epithets
11 See also
12 References
13 Bibliography
14 Further reading
eq u i val en t Sol
Names[edit]
The Greek ἥλιος is the inherited word for the Sun, from Proto-Indo-European *sóh ₂ wl ̥, cognate with
Latin sol , Sanskrit surya, Old English swegl , Old Norse sól, Welsh haul , etc.[1]
The female offspring of Helios were called Heliades. The Greek sun god had various bynames or
epithets, which over time in some cases came to be considered separate deities associated with the
Sun. Most notably, Helios is closely associated with, and sometimes consciously identified with, Apollo.
Diodorus Siculus of Sicily reported that the Chaldeans called Cronus (Saturn) by the name Helios, or the
sun, and he explained that this was because Saturn was the most conspicuous of the planets.[2]
Among these is Hyperion (superus, "high up"), Elektor (of uncertain derivation, often translated as
"beaming" or "radiant"; especially in the combination elektor Hyperion ), Phaëton "the radiant", Hekatos
(of Apollo, also Hekatebolos "far-shooter", i.e. the sun's rays considered as arrows).
Greek mythology[edit]
The best known story involving Helios is that of his son
Phaethon, who attempted to drive his father's chariot but lost
control and set the earth on fire.
Helios was sometimes characterized with the epithet Pan op tes
("the all-seeing"). In the story told in the hall of Alcinous in the
Odyssey (viii.300ff.), Aphrodite, the consort of Hephaestus,
secretly beds Ares, but all-seeing Helios spies on them and tells
Hephaestus, who ensnares the two lovers in nets invisibly fine,
to punish them.
In the Odyssey, Odysseus and his surviving crew land on
Thrinacia, an island sacred to the sun god, whom Circe names
Hyperion rather than Helios. There, the sacred red [citation needed]
cattle of the Sun were kept:
Helios in his chariot, early
4th century BC, Athena's temple,
Ilion
You will now come to the Thrinacian island, and
here you will see many herds of cattle and flocks of sheep belonging to the
sun-god. There will be seven herds of cattle and seven flocks of sheep, with
fifty heads in each flock. They do not breed, nor do they become fewer in
number, and they are tended by the goddesses Phaethusa and Lampetia,
who are children of the sun-god Hyperion by Neaera. Their mother when she
had borne them and had done suckling them sent them to the Thrinacian
island, which was a long way off, to live there and look after their father's
flocks and herds.[3]
Though Odysseus warns his men, when supplies run short they impiously kill and eat some of the cattle
of the Sun. The guardians of the island, Helios' daughters, tell their father about this. Helios appeals to
Zeus telling them to dispose of Odysseus' men or he will take the Sun and shine it in the Underworld.
Zeus destroys the ship with his lightning bolt, killing all the men except for Odysseus.
In one Greek vase painting, Helios appears riding across
the sea in the cup of the Delphic tripod which appears to
be a solar reference. Athenaeus in Deipnosophistae relates
that, at the hour of sunset, Helios climbed into a great
golden cup in which he passes from the Hesperides in the
farthest west to the land of the Ethiops, with whom he
passes the dark hours. While Heracles traveled to Erytheia
to retrieve the cattle of Geryon, he crossed the Libyan
desert and was so frustrated at the heat that he shot an
arrow at Helios, the Sun. Almost immediately, Heracles
realized his mistake and apologized profusely, in turn and
equally courteous, Helios granted Heracles the golden cup
which he used to sail across the sea every night, from the
west to the east because he found Heracles' actions
immensely bold. Heracles used this golden cup to reach
Erytheia.[4]
Solar Apollo with the radiant halo of
Helios in a Roman floor mosaic, El
Djem, Tunisia, late 2nd century
By the Oceanid Perse, Helios became the father of Aeëtes, Circe, Perses (brother of Aeetes) and
Pasiphaë. His other children are Phaethusa ("radiant") and Lampetia ("shining").[5]
Helios and Apollo[edit]
Helios is sometimes identified with Apollo: "Different names
may refer to the same being," Walter Burkert observes, "or else
they may be consciously equated, as in the case of Apollo and
Helios." [6]
In Homeric literature, Apollo is clearly identified as a different
god, a plague-dealer with a silver (not golden) bow and no solar
features.
The earliest certain reference to Apollo identified with Helios
appears in the surviving fragments of Euripides' play Phaethon
in a speech near the end (fr 781 N²), Clymene, Phaethon's
mother, laments that Helios has destroyed her child, that Helios
whom men rightly call Apollo (the name Apollo is here
understood to mean Apollon "Destroyer").
By Hellenistic times Apollo had become closely connected with
the Sun in cult. His epithet Phoebus, Phoibos "shining", drawn
from Helios, was later also applied by Latin poets to the sun-god
Sol.
Helios as the personification of
midday by Anton Raphael
Mengs. Notice the apollonian
traits absent in mythology and
hellenic art, such as the lack of a
chariot and the bow and arrow.
The identification became a commonplace in philosophic texts
and appears in the writing of Parmenides, Empedocles,
Plutarch and Crates of Thebes among others, as well as appearing in some Orphic texts. PseudoEratosthenes writes about Orpheus in Catasterismi , section 24:
"But having gone down into Hades because of his wife and seeing what sort of things were there, he did
not continue to worship Dionysus, because of whom
he was famous, but he thought Helios to be the
greatest of the gods, Helios whom he also
addressed as Apollo. Rousing himself each night
toward dawn and climbing the mountain called
Pangaion, he would await the sun's rising, so that
he might see it first. Therefore, Dionysus, being
angry with him, sent the Bassarides, as Aeschylus
the tragedian says; they tore him apart and
scattered the limbs." [7]
Dionysus and Asclepius are sometimes also
identified with this Apollo Helios.[8]
Coin of Roman Emperor Constantine I
depicting Sol Invictus/Apollo with the legend
SOLI INVICTO COMITI, c. 315 AD.
Classical Latin poets also used Phoebus as a byname for the sun-god, whence come common references
in later European poetry to Phoebus and his car ("chariot") as a metaphor for the sun. But in particular
instances in myth, Apollo and Helios are distinct. The sun-god, the son of Hyperion, with his sun chariot,
though often called Phoebus ("shining") is not called Apollo except in purposeful non-traditional
identifications.[9]
Despite these identifications, Apollo was never actually described by the Greek poets driving the chariot
of the sun, although it was common practice among Latin poets. Therefore, Helios is still known as the
'sun god' – the one who drives the sun chariot across the sky each day.
Helios and Zeus[edit]
Helios is also sometimes conflated in classical literature with
another Olympian god, Zeus. Helios is referred either directly
as Zeus' eye,[10] or clearly implied to be. For instance, Hesiod
effectively describes Zeus's eye as the sun.[11] This perception
is possibly derived from earlier Proto-Indo-European religion, in
which the sun is believed to have been envisioned as the eye of
*Dyḗ us Pḥatḗ r (see Hvare-khshaeta).
Cult of Helios[edit]
L.R. Farnell assumed "that sun-worship had once been
prevalent and powerful among the people of the pre-Hellenic
culture, but that very few of the communities of the later
historic period retained it as a potent factor of the state
religion." [12] Our largely Attic literary sources tend to give us an
Bust of Alexander the Great as
unavoidable Athenian bias when we look at ancient Greek
an eidolon of Helios (Musei
religion, and "no Athenian could be expected to worship Helios
Capitolini).
or Selene," J. Burnet observes, "but he might think them to be
gods, since Helios was the great god of Rhodes and Selene was
worshiped at Elis and elsewhere." [13] James A. Notopoulos
considers Burnet's an artificial distinction: "To believe in the existence of the gods involves
acknowledgment through worship, as Laws 87 D, E shows" (note, p. 264).[14] Aristophanes' Peace (406413) contrasts the worship of Helios and Selene with that of the more essentially Greek Twelve
Olympians, as the representative gods of the Achaemenid Persians; all the evidence shows that Helios
and Selene were minor gods to the Greeks.[15]
"The island of Rhodes is almost the only place where Helios enjoys
an important cult", Burkert asserts (p 174), instancing a
spectacular rite in which a quadriga, a chariot drawn by four
horses, is driven over a precipice into the sea, with its overtones of
the plight of Phaethon noted. There annual gymnastic
tournaments were held in his honor. The Colossus of Rhodes was
dedicated to him. Helios also had a significant cult on the
acropolis of Corinth on the Greek mainland.[16]
However, the Dorians seem to have revered Helios, offering the
central mainland cultus for Helios. The scattering of cults of the
sun god in Sicyon, Argos, Ermioni, Epidaurus and Laconia, and his
holy livestock flocks at Taenarum, seem to suggest that the deity
was considerably important in Dorian religion, compared to other
parts of ancient Greece. Additionally, it may have been the Dorians
to import his worship to Rhodes.[17]
Colossus of Rhodes
The tension between the mainstream traditional religious
veneration of Helios, which had become enriched with ethical
values and poetical symbolism in Pindar, Aeschylus and
Sophocles,[18] and the Ionian proto-scientific examination of Helios the Sun, a phenomenon of the study
Greeks termed meteora, clashed in the trial of Anaxagoras[19] c. 450 BC, a forerunner of the culturally
traumatic trial of Socrates for irreligion, in 399 BC.
In Plato's Republic (516 B), Helios, the Sun, is the symbolic offspring of the idea of the Good.
Usil, the Etruscan Helios[edit]
The Etruscan god of the Sun, equivalent to Helios, was Usil . His name appears on the bronze liver of
Piacenza, next to Tiur, the moon.[20] He appears, rising out of the sea, with a fireball in either
outstretched hand, on an engraved Etruscan bronze mirror in late Archaic style, formerly on the Roman
antiquities market.[21] On Etruscan mirrors in Classical style, he appears with a halo.
Helios Megistos[edit]
In Late Antiquity a cult of Helios Megistos ("Great Helios") (Sol Invictus) drew to the image of Helios a
number of syncretic elements, which have been analysed in detail by Wilhelm Fauth by means of a
series of late Greek texts, namely:[22] an Orphic Hymn to Helios; the so-called Mithras Liturgy, where
Helios rules the elements; spells and incantations invoking Helios among the Greek Magical Papyri; a
Hymn to Helios by Proclus; Julian's Oration to Helios, the last stand of official paganism; and an episode
in Nonnus' Dionysiaca.
Consorts and children[edit]
1. By Aegle the Naiad [23][24]
1. Th e Ch ari tes (who are otherwise called
daughters of Eurynome with Zeus[25] or of
Aphrodite with Dionysus[26]):
1. Aglaea "splendor"
2. Euphrosyne "mirth"
3. Thalia "flourishing"
2. By Clymene, the Oceanid daughter of Oceanus
1. By Perse or Perseis, the Oceanid daughter
of Oceanus and Tethys:[33][34][35][36]
1. Aega
2. Aeëtes, ruler over Colchis and the
father of Medea
3. Perses
4. Circe, the magician goddess
5. Pasiphaë, the wife of King Minos of
and Tethys
1. Th e Hel i ad es , mostly represented as
poplars mourning Phaëton's death beside
the river Eridanos, weeping tears of
amber:[27]
1. Aetheria
2. Helia
3. Merope
4. Phoebe
5. Dioxippe
2. Phaëton, the son who borrowed the
chariot of Helios, but lost control and
plunged into the river Eridanos
3. Astris, wife of the river-god Hydaspes in
India, mother of Deriades[28]
3. By Neaera the nymph, two daughters –
guardians of the cattle of Thrinacia:[29]
1. Phaethusa
2. Lampetia
(other sources[30] list these two among the children of
Clymene)
1. By Rhodos, the Nymph daughter of Poseidon
and Amphitrite
1. Th e Hel i ad ae , expert seafarers and
astrologers from Rhodes:[31][32]
1. Tenages
2. Macareus
3. Actis
4. Triopas
5. Candalus
6. Ochimus
7. Cercaphus
8. Auges
9. Thrinax
2. Electryone
2.
3.
4.
5.
6.
7.
Crete and the mother of Ariadne,
Phaedra and the Minotaur
By Ocyrrhoe the Oceanid:[37]
1. Phasis, a river-god in Colchis
By Leucothoe, daughter of Eurynome and
Orchamus:[38][39]
1. Thersanon
By Nausidame, daughter of Amphidamas of
Elis:[39][40]
1. Augeas, one of the Argonauts
By Gaia
1. Bisaltes[41]
By Selene
1. The Horae[42] (possibly; more
commonly known as daughters of
Zeus)
By unknown mothers:
1. Aegiale, possible mother to Alcyone
2. Aithon, who chopped Demeter's
sacred grove and was forever
famished for that (compare the myth
of Erysichthon)[43]
3. Aix, a nymph with a beautiful body
and a horrible face[44]
4. Aloeus, ruler over Asopia[45]
5. Camirus, founder of Camira, a city in
Rhodes[46]
6. Mausolus[47]
7. Phorbas, father of Ambracia[48]
Notes[edit]
Listed above are the most common versions of the myths considering mothers of Helios' children;
other ones are known as well, for instance:
Rhode[49] or the Nereid Prote[50] were possible mothers of Phaethon
Ephyra, of Aeetes[51]
Antiope, of Aeetes and Aloeus[52]
Asterope, of Aeetes and Circe[53]
Crete, of Pasiphae[54]
Hyrmine, of Augeas[55]
According to Ovid's Metamorphoses, Clytie, sister of Leucothoe, also loved Helios, but didn't have
her feelings answered [56]
[57]
Anaxibia, an Indian Naiad, was lusted after by Helios according to Pseudo-Plutarch [57]
Horses of Helios[edit]
Some lists, cited by Hyginus, of the names of horses that pulled Helios' chariot, are as follows.
According to Eumelus of Corinth – Eous; by him the sky is turned. Aethiops, as if faming, parches the
grain. These trace-horses are male. The female are yoke-bearers: Bronte, whom we call Thunder, and
Sterope, whom we call Lightning.
According to Homer, the names are : Abraxas, *Therbeeo.
According to Ovid: Pyrois, Eous, Aethon, and Phlegon".[58]
Epithets[edit]
Terpsimbrotos
See also[edit]
Amshuman
Black Sun (mythology)
Five Suns (mythology)
Guaraci
Heliopolis, particularly
Heliopolis in Egypt
Heliopolis in Lebanon
Piltzintecuhtli (mythology)
Sol (mythology)
Vaporwave
Helium, chemical element named after the Titan god Helios
References[edit]
1. ^ helios. Online Etymology Dictionary.
2. ^ Noted in “epiphanestaton" — the most conspicuous (II. 30. 3-4). See also Franz Boll – KronosHelios, Archiv für Religionswissenschaft XIX (1919), p. 344.
3. ^ Homer, Odyssey xii.127–137.
4. ^ Noted in Kerenyi 1951:191, note 595.
5. ^ Theoi Project: Lampetia and Phaethusa
6. ^ Walter Burkert, Greek Religion , p. 120.
7. ^ Homer,William Cullen Bryant (1809). The Iliad of Homer. Ashmead.
8. ^ G. Lancellotti, Attis, Between Myth and History: King, Priest, and God , BRILL, 2002
9. ^ O'Rourke Boyle Marjorie (1991). Petrarch's genius: pentimento and prophecy. University of
California press. ISBN 978-0-520-07293-0.
10. ^ Sick, David H. (2004), "Mit(h)ra(s) and the Myths of the Sun", Numen, 51 (4): 432–467, JSTOR
3270454
11. ^ Ljuba Merlina Bortolani, Magical Hymns from Roman Egypt: A Study of Greek and Egyptian
Traditions of Divinity, Cambridge University Press, 13/10/2016
12. ^ Farnell, The Cults of the Greek States (New York/London: Oxford University Press) 1909, vol. v,
p 419f.
13. ^ J. Burnet, Plato: Euthyphro, Apology of Socrates, and Crito (New York/London: Oxford University
13. ^ J. Burnet, Plato: Euthyphro, Apology of Socrates, and Crito (New York/London: Oxford University
Press) 1924, p. 111.
14. ^ James A. Noutopolos, "Socrates and the Sun" The Classical Journal 37 .5 (February 1942), pp. 260274.
15. ^ Notopoulos 1942:265.
16. ^ Pausanias. Description of Greece, 2.1.6.
17. ^ Larson, Jennifer. A Land Full of Gods: Nature Deities in Greek Religion. In Ogden, Daniel. A
Companion to Greek Religion . Malden, MA: Wiley-Blackwell, 2010, 56–70.
18. ^ Notopoulos 1942 instances Aeschylus' Agamemnon 508, Choephoroe 993, Suppliants 213, and
Sophocles' Oedipus Rex 660, 1425f.
19. ^ Anaxagoras described the sun as a red-hot stone.
20. ^ Larissa Bonfante and Judith Swaddling, Etruscan Myths (Series The Legendary Past, British
Museum/University of Texas) 2006:77.
21. ^ Noted by J. D. Beazley, "The World of the Etruscan Mirror" The Journal of Hellenic Studies 69
(1949:1–17) p. 3, fig. 1.
22. ^ Wilhelm Fauth, Helios Megistos: zur synkretistischen Theologie der Spätantike (Leiden:Brill)
1995.
23. ^ Pausanias, Description of Greece, 9.35.5 with a reference to Antimachus
24. ^ Hesychius of Alexandria s. v. Aigl ē s Kharites
25. ^ Hesiod Theogony 907
26. ^ Anacreontea Fragment 38
27. ^ Ovid Metamorphoses 2.340; Hyginus Fabulae 154
28. ^ Nonnus Dionysiaca 17.269
29. ^ Homer Odyssey 12.128
30. ^ Ovid Metamorphoses 2.340
31. ^ Diodorus Siculus, Library of History 5.56.3
32. ^ Nonnus, Dionysiaca, 14.44
33. ^ Hesiod, Theogony 956
34. ^ Pseudo-Apollodorus, Bibliotheca 1.80
35. ^ Diodorus Siculus, Library of History 4.45.1
36. ^ Hyginus, Fabulae 27
37. ^ Pseudo-Plutarch, On Rivers, 5.1
38. ^ Ovid, Metamorphoses 4.169 ff
39. ^ a b Hyginus, Fabulae 14
40. ^ Apollonius Rhodius, Argonautica 1.172
41. ^ Stephanus of Byzantium s. v. Bisaltia
42. ^ Quintus Smyrnaeus, Fall of Troy, 10.337
43. ^ Suidas "Aithon"
44. ^ Hyginus Astronomica 2.13
45. ^ Pausanias, Guide to Greece 2.1.1
46. ^ Hyginus, Fabulae 275
47. ^ Pseudo-Plutarch, On Rivers, 25
48. ^ Stephanus of Byzantium s. v. Ambrakia
49. ^ Scholia on Pindar, Olympian Ode 6.131
50. ^ Tzetzes, Chiliades, 4. 363
51. ^ Epimenides in scholia on Apollonius Rhodius, Argonautica, 3.242
52. ^ Diophantus in scholia on Apollonius Rhodius, Argonautica, 3.242
53. ^ Argonautica Orphica, 1217
54. ^ Diodorus Siculus, Library of History, 4.60.4
55. ^ Scholia on Apollonius Rhodius, Argonautica, 1.172
56. ^ Ovid, Metamorphoses, 4.194 ff
57. ^ On Rivers, 3.3
57. ^ On Rivers, 3.3
58. ^ Hyginus Fabulae 183
Bibliography[edit]
Burkert, Walter (1982). Greek Religion.
Kerenyi, Karl (1951). "Apollo: The Wind, the Spirit, and the God: Four Studies". The Gods of the
Greeks.
Kerenyi, Karl (1951). "The Sun, the Moon and their Family". The Gods of the Greeks. pp. 190–194.
et passim.
Schauenburg, Konrad (1955). Helios: Archäologisch-mythologische Studien über den antiken.
Mann.
Smith, William (1873). "He'lios". Dictionary of Greek and Roman Biography and Mythology. London.
Further reading[edit]
Weitzmann, Kurt, ed., Age of spirituality : late antique and early Christian art, third to seventh
century, no. 59, 1979, Metropolitan Museum of Art, New York, ISBN 978-0-87099-179-0; full text
available online from The Metropolitan Museum of Art Libraries
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Horkos
of Eri s
Person i fi cati on s
Ch i l d ren
of oth er
god s
Hysminai
Lethe
Limos
Makhai
Phonoi
Ponos
Neikea
Pseudea
Logoi
Aergia
Aidos
Aletheia
Arete
Bia
Caerus
Aidos
Alala
Aletheia
Charites
Eucleia
Eupheme
Euthenia
Philophrosyne
Corus
Deimos
Eupraxia
Hedone
Homonoia
Horae
Dike
Eirene
Eunomia
Kratos
The Litae
Homonoia
Nike
Tyche
Zelos
Adephagia
Alala
Alke
Amechania
Anaideia
Alastor
Apheleia
Aporia
The Arae
Dikaiosyne
Dyssebeia
Ekecheiria
Eulabeia
Oth ers
Au th ori ty
con trol
WorldCat Identities
VIAF: 22942127
GND: 119022230
Eusebeia
Gelos
Heimarmene
Homados
Horme
Ioke
Kakia
Kalokagathia
Koalemos
Kydoimos
Lyssa
Mania
Nomos
Palioxis
Peitharchia
Penia
Penthus
Pepromene
Pheme
Philotes
Phobos
Phrike
Phthonus
Pistis
Poine
Polemos
Poros
Praxidike
Proioxis
Prophasis
Roma
Soter
Soteria
Techne
Thrasos