Gorgon

The Gorgon just before being beheaded by Perseus, as depicted on a pediment from the temple of Artemis in Corfu, on display at the Archaeological Museum of Corfu.

In Greek mythology, the Gorgon (plural: Gorgons) (Greek: Γοργών or Γοργώ Gorgon/Gorgo) was a terrifying female creature. It derives from the Greek word gorgós, which means "dreadful." While descriptions of Gorgons vary across Greek literature, the term commonly refers to any of three sisters who had hair of living, venomous snakes, and a horrifying gaze that turned those who beheld it to stone. Traditionally, while two of the Gorgons were immortal, Stheno and Euryale, their sister Medusa was not, and was slain by the mythical hero Perseus.

Gorgons were a popular image of Greek mythology, appearing in the earliest of written records of Ancient Greek religious beliefs such as those of Homer. Because of their legendary gaze, images of the Gorgons were put upon objects and buildings for protection. For example, an image of a Gorgon holds the primary location at the pediment of the temple at Corfu. It is the oldest stone pediment in Greece and is dated to c. 600 BC.

Classical tradition

Gorgon Medusa 200 AD (Romano-Germanic Museum in Cologne)

Gorgons sometimes are depicted as having wings of gold, brazen claws, the tusks of boars, but most often with the fangs and skin of a serpent. The oldest oracles were said to be protected by serpents and a Gorgon image often was associated with those temples. Lionesses or sphinxes frequently are associated with the Gorgon as well. The powerful image of the Gorgon was adopted for the classical images and myths of Zeus and Athena, perhaps being worn in continuation of a more ancient imagery. The Gorgons were said to be the daughters of the sea god Phorcys and sister Ceto the sea monster.

Homer, the author of the oldest known work of European literature, speaks only of one Gorgon, whose head is represented in the Iliad as fixed in the center of the aegis of Zeus:

"About her shoulders she flung the tasselled aegis, fraught with terror...and therein is the head of the dread monster, the Gorgon, dread and awful, a portent of Zeus that beareth the aegis."(5.735ff)

Its earthly counterpart is a device on the shield of Agamemnon:

"...and therein was set as a crown the Gorgon, grim of aspect, glaring terribly, and about her were Terror and Rout."(11.35ff)

The date of Homer was controversial in antiquity, and is no less so today. Herodotus said that Homer lived 400 years before his own day, which would place Homer about 850 BC;^[1] but other ancient sources gave dates much closer to the Trojan War.^[2] Those who believe that the stories of the Trojan War derive from a specific historical conflict usually date it to the twelfth or eleventh centuries BC, often preferring the dates given by Eratosthenes, 1194–1184 BC, which roughly corresponds with archaeological evidence of a catastrophic burning of Troy VIIa. For modern scholarship, 'the date of Homer' refers to the date of the poems as much as to the lifetime of an individual.

Athena wears the ancient form of the Gorgon head on her aegis, as the huge serpent who guards the golden fleece regurgitates Jason; cup by Douris, Classical Greece, early fifth century BC – Vatican Museum

The scholarly consensus is that "the Iliad and the Odyssey date from the extreme end of the ninth century BC or from the eighth, the Iliad being anterior to the Odyssey, perhaps by some decades."^[3] They are presumed to have existed as an oral tradition that eventually became set in historical records. Even at that early time the Gorgon is displayed as a vestige of ancient powers that preceded the historical transition to the beliefs of the Classical Greeks, displayed on the chest of Athene and Zeus.

In the Odyssey, the Gorgon is a monster of the underworld to which the earliest deities were cast:

"...and pale fear seized me, lest august Persephone might send forth upon me from out of the house of Hades the head of the Gorgon, that awful monster..."(11.635)

Around 700 BC, Hesiod (Theogony, Shield of Heracles) increases the number of Gorgons to three—Stheno (the mighty), Euryale (the far-springer), and Medusa (the queen), and makes them the daughters of the sea-god Phorcys and of Keto. Their home is on the farthest side of the western ocean; according to later authorities, in Libya. Ancient Libya is identified as a possible source of the deity, Neith, who was called Athene in Greece.

The Attic tradition, reproduced in Euripides (Ion), regarded the Gorgon as a monster, produced by Gaia to aid her children, the Titans, against the new Olympian deities and she was slain by Athena, who wore her skin thereafter. Of the three Gorgons, only Medusa is mortal.

Apollodorus, c. 180–120 BC, (11.2.6, 2.4.1, 22.4.2) provides a good summary of the Gorgon myth. Much later stories claim that each of three Gorgon sisters, Stheno, Euryale, and Medusa, had snakes for hair, and that they had the power to turn anyone who looked at them to stone.

According to Ovid (Metamorphoses), a Roman poet writing in 8 AD who was noted for accuracy regarding the Greek myths, Medusa alone had serpents in her hair, and that this was due to Athena (Roman Minerva) cursing her. Medusa had copulated with Poseidon (Roman Neptune) in a temple of Athena after he was aroused by the golden color of Medusa's hair. Athena therefore changed the enticing golden locks into serpents. Diodorus and Palaephatus mention that the Gorgons lived in the Gorgades, islands in the Aethiopian Sea. The main island was called Cerna and, according to Henry T. Riley, these islands may correspond to Cape Verde.^[4]

Pausanias (5.10.4, 8.47.5, many other places), a geographer of the second century A.D., supplies the details of where and how the Gorgons were represented in Greek art and architecture.

Perseus and Medusa

In late myths, Medusa was the only one of the three Gorgons who was not immortal; hence Perseus was able to kill her by cutting off her head while looking at her in the reflection of a bronze mirrored shield he supposedly got from Athena.

Some authors say that Perseus was armed with a scythe by Hermes (Mercury) and a mirror (or a shield) by Athena (Minerva). Whether the mirrored shield or the scythe, these weapons allowed him to defeat Medusa easily. From the blood that spurted from her neck sprang Pegasus and Chrysaor, her sons by Poseidon. Other sources say that each drop of blood became a snake. He gave the head, which had the power of turning into stone all who looked upon it, to Athena, who placed it on the shield called Aegis which she gave to Zeus. According to another account, Perseus buried it in the marketplace of Argos.

According to other accounts, either he or Athena used the head of Medusa to freeze Atlas into stone, transforming him into the Atlas Mountains that held up both heaven and earth.^[5] He also used it against a competing suitor. Ultimately, he used it against King Polydectes, who originally had sent him to kill Medusa in hopes of getting him out of the way, while he pursued Perseus's mother, Danae.

So the story goes, Perseus returned to the court of King Polydectes, who sat at his throne with Danae. The king asked if Perseus has the head of Medusa, and he replied "here it is" and held it aloft, turning the whole court to stone.

Protective and healing powers

Archaic (Etruscan) fanged goggle-eyed Gorgon flanked by standing winged lionesses or sphinxes on a hydria from Vulci, 540–530 BC

In Ancient Greece a Gorgoneion (or stone head, engraving, or drawing of a Gorgon face, often with snakes protruding wildly and the tongue sticking out between her fangs) frequently was used as an apotropaic symbol ^[6] and placed on doors, walls, floors, coins, shields, breastplates, and tombstones in the hopes of warding off evil. In this regard Gorgoneia are similar to the sometimes grotesque faces on Chinese soldiers’ shields, also used generally as an amulet, a protection against the evil eye. Likewise, in Hindu Mythology, Kali is often shown with a protruding tongue and snakes around her head.

In Greek mythology, blood taken from the right side of a Gorgon could bring the dead back to life, yet blood taken from the left side was an instantly fatal poison. Athena gave a vial of the healing blood to Asclepius, which ultimately brought about his demise. Heracles is said to have obtained a lock of Medusa’s hair (which possessed the same powers as the head) from Athena and to have given it to Sterope, the daughter of Cepheus, as a protection for the town of Tegea against attack. According to the later idea of Medusa as a beautiful maiden, whose hair had been changed into snakes by Athena, the head was represented in works of art with a wonderfully handsome face, wrapped in the calm repose of death.

Origins

The concept of the Gorgon is at least as old in mythology as Perseus and Zeus. The name is Greek, being derived from "gorgos" and translating as terrible. Other scholars find the goddess to have early origins in Ancient Greek religion.

Author Marija Gimbutas (Language of the Goddess) believed she saw the prototype of the Gorgoneion in Neolithic art motifs, especially in anthropomorphic vases and terracotta masks inlaid with gold.

The large eyes, as well as Athena's "flashing" eyes, are symbols termed "the divine eyes" by Gimbutas (who did not originate the perception), appearing also in Athena's bird, the owl. They can be represented by spirals, wheels, concentric circles, swastikas, firewheels, and other images.

The fangs of the Gorgons are those of snakes and are likely derived from the guardians closely associated with early Greek religious concepts at the centers of oracles. In some cruder representations such as the image just above to the right, blood flowing under the head of the Gorgon has been mistaken for a beard or wings.

Cultural depictions of Gorgons

Gorgons, especially Medusa, have been a common image and symbol in Western culture since their origins in Greek Mythology, appearing in art, literature and elsewhere throughout history.

References

 This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed (1911). Encyclopædia Britannica (Eleventh ed.). Cambridge University Press.  Additional material has been added from the 1824 Lemprière's Classical Dictionary.