View source for List of Greek deities

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[[File:Sculptures du Parthénon (British Museum) (8706164279).jpg|thumb|upright=1.5|alt=Four large, seated figures, with faces missing|From left to right are seated [[Hermes]], [[Dionysus]] (probably), [[Demeter]], and [[Ares]]. Block IV from the east [[Parthenon Frieze|frieze]] of the [[Parthenon]], {{circa||lk=yes}}438&ndash;432 BC.<ref>[[British Museum]], [https://www.britishmuseum.org/collection/object/G_1816-0610-18 1816,0610.18].</ref>]]
In [[ancient Greece]], deities were regarded as immortal, [[anthropomorphism|anthropomorphic]], and powerful.{{sfn|Henrichs|2010|p=29}} They were conceived of as individual persons, rather than abstract concepts or notions,{{sfn|Burkert|1985|p=182}} and were described as being similar to humans in appearance, albeit larger and more beautiful.{{sfn|Hansen|pp=32&ndash;33}} The emotions and actions of deities were largely the same as those of humans;{{sfn|Hansen|p=32}} they frequently engaged in sexual activity,{{sfn|Burkert|1985|p=183}} and were jealous and amoral.{{sfn|Bremmer|1994|p=11}} Deities were considered far more knowledgeable than humans,{{sfnm|Burkert|1985|1p=183|Hansen||2p=33}} and it was believed that they conversed in a language of their own.{{sfn|Hansen|p=34}} Their immortality, the defining marker of their godhood,{{sfn|Henrichs|2010|p=29}} meant that they ceased aging after growing to a certain point.{{sfn|Hansen|p=35}} In place of blood, their veins flowed with [[ichor]], a substance which was a product of their diet,{{sfn|Sissa|Detienne|p=29}} and conferred upon them their immortality.{{sfn|Hansen|p=35}} Divine power allowed the gods to intervene in mortal affairs in various ways: they could cause natural events such as rain, wind, the growing of crops, or epidemics, and were able to dictate the outcomes of complex human events, such as battles or political situations.{{sfn|Dover|pp=133&ndash;134}}

As [[ancient Greek religion]] was [[polytheism|polytheistic]],{{sfn|Bremmer|1994|p=4}} a multiplicity of gods were venerated by the same groups and individuals.{{sfn|Burkert|1985|p=216}} The identity of a deity was demarcated primarily by their name, which could be accompanied by an [[epithet]] (a title or surname);{{sfn|Bremmer|1994|p=13}} religious epithets could refer to specific functions of a god, to connections with other deities, or to a divinity's local forms.{{sfn|Rose|Hornblower|p=548}} The Greeks honoured the gods by means of worship, as they believed deities were capable of bringing to their lives positive outcomes outside their own control.{{sfn|Mikalson|2010|pp=21&ndash;22}} Greek [[cult (religious practice)|cult]], or religious practice, consisted of activities such sacrifices, prayers, [[libation]]s, festivals, and the building of [[ancient Greek temple|temples]].{{sfn|Dowden|2007|p=41}} By the 8th century BC, most deities were honoured in sanctuaries ({{translit|grc|[[temenos|temenē]]}}), sacred areas which often included a temple and dining room,{{sfn|Larson|2007a|p=8}} and were typically dedicated to a single deity.{{sfn|Burkert|1985|p=217}} Aspects of a god's cult such as the kinds of sacrifices made to them and the placement of their sanctuaries contributed to the distinct conception worshippers had of them.{{sfn|Bremmer|1994|pp=13&ndash;14}}

In addition to a god's name and cult, their character was determined by their mythology (the collection of stories told about them), and their iconography (how they were depicted in [[ancient Greek art]]).{{sfn|Burkert|1985|p=119}} A deity's mythology told of their deeds (which played a role in establishing their functions) and genealogically linked them to gods with similar functions.{{sfn|Bremmer|1994|p=13}} The most important works of mythology were the [[Homer|Homeric epics]], including the ''[[Iliad]]'' ({{circa||lk=yes}}750&ndash;700 BC), an account of a period of the [[Trojan War]], and [[Hesiod]]'s ''[[Theogony]]'' (c. 700 BC), which presents a genealogy of the pantheon.{{refn|{{harvnb|Price|pp=12&ndash;13}}. For these datings, see {{harvnb|Latacz|loc=C. Time, para. 1}} and {{harvnb|Hard|p=21}}.}} Myths known throughout Greece had different regional versions, which sometimes presented a distinct view of a god according to local concerns.{{sfn|Price|pp=19, 23&ndash;24}} Some myths attempted to explain the origins of certain cult practices,{{sfn|Dowden|2007|p=42}} and some may have arisen from rituals.{{sfn|Bremmer|1994|p=62}} Artistic representations allow us to understand how deities were depicted over time, and works such as vase paintings can sometimes substantially predate literary sources.{{sfn|Burkert|1985|p=6}} Art contributed to how the Greeks conceived of the gods, and depictions would often assign them certain symbols, such as the thunderbolt of [[Zeus]] or the trident of [[Poseidon]].{{sfn|Bremmer|1994|p=13}}

The principal figures of the pantheon were the [[twelve Olympians]],{{sfn|Bremmer|1994|p=14}} thought to live on [[Mount Olympus]], and to be connected as part of a family.{{sfn|Price|p=12}} Zeus was considered the chief god of the pantheon, though [[Athena]] and [[Apollo]] were honoured in a greater number of sanctuaries in major cities, and [[Dionysus]] is the deity who has received the most attention in modern scholarship.{{sfn|Bremmer|1994|pp=15&ndash;16, 19}} Beyond the central divinities of the pantheon, the Greek gods were numerous.{{sfn|Burkert|1985|p=170}} Some parts of the natural world, such as the earth, sea, or sun, were held as divine throughout Greece, and other natural deities, such as the various [[nymphs]] and [[river gods (Greek mythology)|river gods]], were primarily of local significance.{{sfn|Larson|2007b|pp=56&ndash;57}} Personifications of abstract concepts appeared frequently in Greek art and poetry,{{sfn|Stafford|2000|pp=1&ndash;3}} though many were also venerated in cult, some as early as the 6th century BC.{{sfn|Stafford|2007|p=84}} Groups or societies of deities could be purely mythological in importance, such as the [[Titans]], or they could be the subject of substantial worship, such as the [[Muses]] or [[Charites]].{{sfn|Burkert|1985|p=174}}

==Major deities in Greek religion==
The following section is structured after [[Walter Burkert]]'s ''Greek Religion'', particularly his section "Chapter III: The Gods".{{refn|{{harvnb|Burkert|1985|pp=119&ndash;189}}. The deities listed in the subsections here are the same as those discussed by Burkert, with the exception of {{section link||Foreign deities worshipped in Greece}}, to which additional figures have been added; [[Hestia]] has also been included among the [[twelve Olympians]]. The subsection {{section link||Chthonic deities}} is loosely based upon Burkert's section "IV 3. Olympian and Chthonic", and the figures in {{section link||Other deities in cult}} are from "III 3.2. Societies of Gods" and "IV 4. Figures who cross the Chthonic&ndash;Olympian Boundary".}}

=== Twelve Olympians ===
The main deities of the Greek pantheon were the [[twelve Olympians]].{{sfn|Bremmer|1994|p=14}} They were believed to reside on [[Mount Olympus]],{{sfn|Price|p=12}} from which they derived their name,{{sfn|Hansen|pp=250&ndash;251}} and were thought to be connected as part of a familial group,{{sfnm|Burkert|1985|1p=218|Price||2p=12}} which had [[Zeus]] at its head.{{sfn|Price|p=12}} This family included two generations: the first consisted of children of [[Cronus]] and [[Rhea (mythology)|Rhea]] &ndash; Zeus, [[Poseidon]], [[Hera]], [[Demeter]], and [[Hestia]] &ndash; and the second consisted of children of Zeus &ndash; [[Athena]], [[Apollo]], [[Artemis]], [[Ares]], [[Hephaestus]], [[Aphrodite]], [[Hermes]], and [[Dionysus]] (though Aphrodite and Hephaestus were sometimes said not to be children of Zeus).{{sfnm|Hard||1p=80|Hansen||2p=250}} In myth, the Olympians are preceded by another group of gods, the [[Titans]] (among them Cronus and Rhea), who are supplanted by Zeus and the Olympian gods in a war known as the [[Titanomachy]], after which Zeus becomes ruler of the gods.{{sfn|Hansen|pp=250&ndash;251}}

In cult, the notion of the twelve gods (or {{lang|grc|Dodekatheon}}) is first attested in the latter half of the 6th century BC, when the [[Altar of the Twelve Gods]] was constructed in [[Athens]].{{sfn|Rutherford|p=43}} Around the same time, the ''[[Homeric Hymns|Homeric Hymn to Hermes]]'' referred to the division of a sacrifice into twelve pieces,{{sfn|Rutherford|p=44}} and in 484 BC the poet [[Pindar]] mentioned the honouring of twelve gods at [[Olympia, Greece|Olympia]].{{sfnm|Dowden|2007|1p=43|Rutherford||2p=44}} By the [[Classical Greece|Classical period]] ({{circa||lk=yes}}5th–4th centuries BC), this idea of twelve gods had become established.{{sfn|Dowden|2007|pp=44, 45}} Although the Olympians were consistently considered twelve in number, the individual gods which comprised this group of twelve could differ by region; in particular, Hestia and Dionysus were sometimes excluded.{{sfn|Berger-Doer|p=646}} Although [[Hades]] is the brother of the first-generation Olympians, he was not included among the twelve Olympians because of his residency in the [[Greek underworld|underworld]].{{sfn|Hansen|p=250}} In addition to the canonical twelve Olympians, there were numerous other gods generally believed to live on Olympus.{{sfn|Ogden|p=2}}

{| class="wikitable"
!scope="col" | Name
!scope="col" | Image
!scope="col" | Description
|-
!scope="row" | [[Aphrodite]]<br><small>{{lang|grc|Ἀφροδίτη}}</small>
| [[File:Aphrodite Naples Fréjus - Musée du Louvre AGER Ma 335 ; MR 369 ; N 530.jpg|center|160px|alt=Statue of Aphrodite with short hair and light drapery]]
| The goddess of sexual love and beauty.{{sfn|Cyrino|p=3}} In [[Hesiod]]'s ''[[Theogony]]'' she is born from the castrated genitals of [[Uranus (mythology)|Uranus]], and in the ''[[Iliad]]'' she is the child of [[Zeus]] and [[Dione (Titaness)|Dione]].{{sfnm|Pirenne-Delforge||1loc=para. 1|Gantz||2p=99}} She was worshipped throughout the Hellenic world, and her best-known cults were located on the island of [[Cyprus]].{{sfn|Pirenne-Delforge|Motte|p=120}} Many scholars believe she was [[Near East|Near-Eastern]] in origin, and others argue she was derived from a Cypriot goddess who contained indigenous elements.{{sfn|Larson|2007a|p=114}} In the ''[[Odyssey]]'' she is the wife of [[Hephaestus]], though she fornicates with [[Ares]], and the two are caught in sexual embrace by an invisible net crafted by her husband.{{sfn|Hansen|p=108}} Elsewhere in myth, she has affairs with mortals such as [[Adonis]] and [[Anchises]], and provides help to mortal lovers while punishing those who spurn love.{{sfn|Tripp|loc=s.v. Aphrodite, pp. 57&ndash;59}} In art, she is represented from the 7th century BC as a robed figure, with various nude and semi-nude depictions being produced in the [[Hellenistic period]] ({{circa||lk=yes}}323&ndash;30 BC).{{sfn|Burkert|1985|pp=155&ndash;156}} Among her symbols are various birds, especially doves.{{sfn|Cyrino|pp=120&ndash;121}} Her Roman counterpart is [[Venus (mythology)|Venus]].{{sfnm|Tripp||1loc=s.v. Aphrodite, p. 57|Grimal||2loc=s.v. Aphrodite, p. 46}}

|-
!scope="row" | [[Apollo]]<br><small>{{lang|grc|Ἀπόλλων}}</small>
| [[File:Kylix with Apollo, AM of Delphi 8140, 201391x.jpg|center|200px|alt=Apollo, holding a kithara, beside a black bird]]
| The son of [[Zeus]] and [[Leto]], and the twin brother of [[Artemis]].{{sfnm|Morford||1p=247|Gantz||2p=87}} His various functions and associations include healing, music, archery and prophecy,{{sfnm|Tripp||1loc=s.v. Apollo, p. 61|Graf|2003b|2p=122|Hansen||3p=109}} and he has often been characterised as the "most Greek" of the gods.{{sfn|Graf|2003b|p=122}} Apollo's cult existed across the Greek world, and was already dispersed by the beginning of the 7th century BC;{{sfn|Burkert|1985|pp=143&ndash;144}} it seems to have arrived during the [[Greek Dark Ages]] ({{circa||lk=yes}}1180&ndash;800 BC).{{sfn|Graf|2003b|p=122}} By the 5th century BC, his worship had been introduced to Rome, where he was revered primarily as a god of healing.{{sfn|Graf|Ley|2002|loc=C.2 Rome, para. 1}} In mythology, he slays the dragon [[Python (mythology)|Python]], who guards an oracle of [[Themis]] at [[Delphi]], before taking over the shrine for himself.{{sfn|Grimal|loc=s.v. Apollo, p. 47}} He has numerous love affairs with [[nymph]]s and women such as [[Daphne]] and [[Cyrene (mythology)|Cyrene]], and with males such as [[Hyacinth (mythology)|Hyacinth]],{{sfnm|Tripp||1loc=s.v. Apollo, pp. 63&ndash;64|Grimal||2loc=s.v. Apollo, pp. 48&ndash;49}} though he was often unsuccessful in his amorous pursuits.{{sfn|Morford|p=256}} In art, he is depicted as a youth, usually without a beard,{{sfn|March|loc=s.v. Apollo, p. 115}} and can be found portrayed as a lyre player or archer.{{sfn|Graf|Ley|2002|loc=D. Iconography, para. 1}} From the 5th century BC, he was often equated with the sun.{{sfn|Graf|2009|p=151}}

|-
!scope="row" | [[Ares]]<br><small>{{lang|grc|Ἄρης}}</small>
| [[File:Ares Ludovisi Altemps Inv8602 n2.jpg|center|140px|alt=Statue of Ares, young, seated, and with short hair]]
| The god of war.{{sfnm|Hard||1p=168|Grimal||2loc=s.v. Ares, p. 52}} He is the son of [[Zeus]] and [[Hera]],{{sfn|Gantz|p=78}} and the lover of [[Aphrodite]],{{sfn|Tripp|loc=s.v. Ares, p. 71}} by whom, in the ''[[Theogony]]'', he is the father of [[Deimos (deity)|Deimos]], [[Phobos (mythology)|Phobos]] and [[Harmonia]].{{sfnm|Hard||1p=169|Hansen||2p=114}} His cult was fairly limited,{{sfn|Larson|2007a|p=156}} with his temples located mostly on [[Crete]] and in the [[Peloponnese]],{{sfn|Graf|2003c|p=152}} and he often appeared alongside [[Aphrodite]] in cult.{{sfn|Schachter|Ley|loc=G. Cult, para. 1}} In the ''[[Iliad]]'', he is depicted in a largely negative manner, as a brash and wild warrior;{{sfn|Graf|2003c|p=152}} he supports the Trojan side of the war, and is frequently presented in opposition to [[Athena]].{{sfn|Burkert|1985|p=169}} In ancient art, he is depicted early on as a warrior, bearded and generally holding a spear and shield, though in the [[Classical Greece|Classical period]] ({{circa||lk=yes}}5th–4th centuries BC) he can be found as a beardless and more youthful figure.{{sfn|Schachter|Ley|loc=H. Iconography, para. 1}} In Rome, his counterpart was [[Mars (mythology)|Mars]].{{sfn|Tripp|loc=s.v. Ares, p. 70}}

|-
!scope="row" | [[Artemis]]<br><small>{{lang|grc|Ἄρτεμις}}</small>
| [[File:Diane de Versailles - Musée du Louvre AGER Ma 589.jpg|center|160px|alt=Statue of Artemis reaching into her quiver]]
| The daughter of [[Zeus]] and [[Leto]], and the twin sister of [[Apollo]].{{sfn|Hansen|p=117}} She presided over transitions,{{sfn|Graf|Ley|2003a|loc=A. Etymology and Early History, para. 1}} and was associated with hunting and the wild.{{sfn|Burkert|1985|p=151}} Her cult was the most far-reaching of any goddess,{{sfn|Larson|2007a|p=101}} and she presided over female (and male) initiation rites.{{sfn|Graf|Ley|2003a|loc=C. Functions, para. 3}} She was among the oldest of the Greek gods, and was closely linked with [[Anatolia]].{{sfn|Burkert|1985|p=149}} In [[Homer|Homeric epic]], she is described as a talented hunter who traverses the [[Arcadia (region)|Arcadia]]n mountains, accompanied by a retinue of [[nymph]]s.{{sfn|Hard|pp=186&ndash;188}} She remains a young maiden and virgin indefinitely,{{sfn|Budin|2015|pp=38, 40}} and men who attempt to violate her chastity generally face severe consequences.{{sfn|Tripp|loc=s.v. Artemis, p. 103}} She swiftly punishes mortals who display arrogance towards her, or fail to honour her properly,{{sfn|Hansen|pp=118&ndash;119}} and is said to unexpectedly and suddenly kill mortal women.{{sfnm|Gantz||1p=97|Hard||2p=188}} In art, she is often depicted as a hunter carrying a bow and arrow and wearing a dress, though from the 7th century BC there exist depictions of her as {{lang|grc|[[Potnia Theron]]}} ({{gloss|Mistress of Animals}}).{{sfn|Graf|Ley|2003a|loc=II. Iconography, para. 1}} Her Roman counterpart is [[Diana (mythology)|Diana]].{{sfn|Tripp|loc=s.v. Artemis, p. 103}}

|-
!scope="row" | [[Athena]]<br><small>{{lang|grc|Ἀθηνᾶ}}</small>
| [[File:Athena Enkelados Louvre CA3662.jpg|center|200px|alt=Athena, holding a spear and shield, slays a Giant]]
| A daughter of [[Zeus]], who is born from his head after he swallows her mother, [[Metis (mythology)|Metis]].{{sfn|Hard|p=181}} She originated from a [[Minoan]] or [[Mycenaean Greece|Mycenaean]] goddess, and it is likely her name derives from that of Athens.{{sfn|Larson|2007a|p=41}} Throughout Greece she was the foremost [[polis]] ({{gloss|city}}) deity, and in poleis ({{plural form}} of 'polis') her temple was typically located on the [[citadel]];{{sfn|Burkert|1985|p=140}} the nexus of her worship was the [[Acropolis of Athens|Athenian Acropolis]], upon which she had a temple by the 8th or 7th century BC.{{sfn|Larson|2007a|pp=41&ndash;42}} She is both a virgin goddess and a warrior,{{sfn|Deacy|p=6}} and is the patroness of all forms of craftsmanship.{{sfn|Graf|Ley|2003c|loc=C. Functions, para. 7}} In mythology, she competes with [[Poseidon]] for the patronage of Athens, besting him by offering its inhabitants the olive tree.{{sfnm|1a1=Tripp|1loc=s.v. Athena, p. 116|2a1=Graf|2a2=Ley|2y=2003c|2loc=B. Mythology, para. 2}} She provides aid to male [[Hero#Antiquity|heroes]],{{sfn|Parker|2003a|p=202}} helping figures such as [[Heracles]], [[Perseus]], and [[Bellerophon]] in their quests.{{sfn|Tripp|loc=s.v. Athena, pp. 115&ndash;116}} In her earliest known artistic depictions, she wears a helmet and carries a spear and lance, and from roughly the early 6th century BC she can be found holding the [[aegis]] or a shield adorned with a [[gorgoneion]].{{sfn|Graf|Ley|2003c|loc=E. Iconography, para. 1}} Her Roman counterpart is [[Minerva]].{{sfnm|March||1loc=s.v. Athena, p. 150|Grimal||2loc=s.v. Athena, p. 66}}

|-
!scope="row" | [[Demeter]]<br><small>{{lang|grc|Δημήτηρ}}</small>
| [[File:Demeter Altemps Inv8596.jpg|center|160px|alt=Bust of Demeter, wearing a polos]]
| The goddess of agriculture.{{sfn|Graf|Ley|2004|loc=para. 1}} She is the daughter of [[Cronus]] and [[Rhea (mythology)|Rhea]], and the mother of [[Persephone]] by [[Zeus]].{{sfn|Tripp|loc=s.v. Demeter, p. 194}} She and her daughter were intimately connected in cult,{{sfn|Grimal|loc=s.v. Demeter, p. 132}} and the two were honoured in the [[Thesmophoria]] festival, which included only women.{{sfn|Larson|2007a|p=70}} Demeter presided over the growing of grain, and was responsible for the lives of married women.{{sfn|Graf|Ley|2004|loc=C. Functions, paras. 1, 3}} Her most important myth is that of her daughter's abduction, in which Persephone is stolen by [[Hades]] and taken into the [[Greek underworld|underworld]].{{sfn|March|loc=s.v. Demeter, p. 252}} Hearing her daughter's screams as she is taken, Demeter traverses the earth to look for her; local versions of the story tell of her interactions with mortals during the search.{{sfn|Burkert|1985|p=160}} This myth, which first survives in the ''[[Homeric Hymn to Demeter]]'' (7th&ndash;6th century BC),{{sfn|Richardson|2003a|p=447}} was central to the [[Eleusinian Mysteries]],{{sfn|Larson|2007a|p=70}} the most ancient [[Greco-Roman mysteries|Greek mystery religion]].{{sfn|Graf|Ley|2004|loc=D. Connection with Eleusis, para. 1}} In art, Demeter is typically depicted as a clothed figure, and her iconographic features include the [[polos]], [[calathus (basket)|calathus]], sheaf, and torch.{{sfn|Graf|Ley|2004|loc=F. Iconography, para. 1}} Her Roman counterpart is [[Ceres (mythology)|Ceres]].{{sfnm|Tripp||1loc=s.v. Demeter, p. 194|March||2loc=s.v. Demeter, p. 252}}

|-
!scope="row" | [[Dionysus]]<br><small>{{lang|grc|Διόνυσος}}</small>
| [[File:Dionysos on a cheetah, Pella, Greece.jpg|center|200px|alt=Dionysus, riding a cheetah and holding a thyrsus]]
| The son of [[Zeus]] and the mortal woman [[Semele]].{{sfn|Hard|pp=170&ndash;171}} He is the "most versatile and elusive" Greek deity (according to Albert Henrichs),{{sfn|Henrichs|2003a|p=479}} and is the god who has received the greatest attention in modern scholarship.{{sfn|Bremmer|1994|p=19}} He is the god of wine, intoxication, and ecstasy,{{sfnm|Henrichs|2003a|1p=479|Hard||2p=170}} and is associated with theatre, eroticism, masks, and madness.{{sfnm|Schlesier|Ley|1loc=C. Areas of influence, paras. 4, 6&ndash;7|Larson|2007a|2p=126}} His name is attested in [[Mycenaean Greece]] ({{circa||lk=yes}}1750&ndash;1050 BC),{{sfnm|Hard||1p=170|Schlesier|Ley|2loc=B. Tradition, para. 1}} and on [[Kea (island)|Keos]] there is evidence of him being worshipped continuously from the 15th century BC.{{sfn|Burkert|1985|p=162}} [[Cult of Dionysus|His cult]] was more far-reaching than that of any other Greek god.{{sfn|Schlesier|Ley|loc=A. Special features and genealogy, para. 1}} His festivals, which existed across the Greek world, often featured drunkenness and revelry;{{sfn|Henrichs|2003a|p=481}} they included the [[Anthesteria]], the [[Agrionia]], the [[Rural Dionysia]], and the [[City Dionysia]].{{sfnm|Burkert|1985|p=163}} In myth, his pregnant mother dies upon seeing Zeus in the form in which he appears to [[Hera]], with Zeus stitching the infant into his thigh, from which he is later born.{{sfn|Hard|p=171}} He is accompanied by a retinue of [[satyr]]s, [[maenad]]s, and [[silenoi]], and is said to travel with his followers to locations such as Egypt and India.{{sfn|Tripp|loc=s.v. Dionysus, pp. 206, 208&ndash;209}} His artistic depictions are more numerous than those of any other god. Prior to 430 BC, he is portrayed as a bearded and clothed adult, often adorned with an animal skin, while later representations depict him as a beardless, effeminate youth.{{sfn|Henrichs|2003a|p=481}}

|-
!scope="row" | [[Hephaestus]]<br><small>{{lang|grc|Ἥφαιστος}}</small>
| [[File:Hephaistos Thetis at Kylix by the Foundry Painter Antikensammlung Berlin F2294.jpg|center|200px|alt=Hephaestus, handing armour to Thetis]]
| The god of fire and metalworking.{{sfnm|March||1loc=s.v. Hephaestus, p. 370|Tripp||2loc=s.v. Hephaestus, p. 270}} He is the son of [[Hera]], either on her own or by [[Zeus]].{{sfn|Tripp|loc=s.v. Hephaestus, p. 271}} He is non-Greek in origin,{{sfn|Burkert|1985|p=167}} and his cult was probably imported from [[Anatolia]].{{sfn|Larson|2007a|p=159}} He was worshipped on the island of [[Lemnos]], and more famously at Athens, where he was linked with [[Athena]].{{sfnm|1a1=Graf|1a2=Ley|1y=2005a|1loc=II. Cult, paras. 1&ndash;2|2a1=Graf|2y=2003e|2p=682}} In [[Homer|Homeric epic]] he is the smith of the gods, who produces creations such as the shield of [[Achilles]];{{sfn|Graf|Ley|2005a|loc=I. Myth, para. 2}} he has crippled feet, and is an outcast among the Olympians.{{sfn|Graf|2003g|p=682}} He is said to be hurled from [[Mount Olympus|Olympus]] as an infant, either by Zeus (landing on Lemnos) or by Hera (landing in the sea).{{sfn|Grimal|loc=s.v. Hephaestus, p. 191}} His wife is either the unfaithful [[Aphrodite]] or [[Aglaia (Grace)|Aglaea]], one of the [[Charites]].{{sfn|Tripp|loc=s.v. Hephaestus, p. 271}} In art, he is depicted as wearing a ''[[Pileus (hat)|pilos]]'' from the 5th century BC, and can be found holding an axe or hammer.{{sfn|Graf|Ley|2005a|loc=III. Iconography, para. 1}} His Roman counterpart is [[Vulcan (mythology)|Vulcan]].{{sfn|Tripp|loc=s.v. Hephaestus, pp. 270&ndash;271}}

|-
!scope="row" | [[Hera]]<br><small>{{lang|grc|Ἥρα}}</small>
| [[File:Hera Borghese.jpg|center|160px|alt=Statue of Hera, holding a staff]]
| The wife of [[Zeus]], and the daughter of [[Cronus]] and [[Rhea (mythology)|Rhea]].{{sfn|Hansen|p=186}} She is strongly associated with marriage,{{sfnm|Motte|Pirenne-Delforge|1p=683|Hard||2p=134}} and is the queen of the gods.{{sfn|Burkert|1985|p=131}} She probably descended from a goddess who was worshipped in [[Mycenaean Greece]] ({{circa||lk=yes}}1750&ndash;1050 BC).{{sfn|Larson|2007a|p=29}} She had some of the oldest sanctuaries, which often contained immense temples,{{sfn|Graf|Ley|2005b|loc=para. 3}} and her two most important locations of worship were the [[Heraion of Argos]] and the island of [[Samos]].{{sfn|Burkert|1985|p=131}} She was venerated in her role as the wife of Zeus, and as a city goddess.{{sfn|Larson|2007a|p=29}} By her husband she is the mother of [[Ares]], [[Hebe (mythology)|Hebe]], and [[Eileithyia]],{{sfnm|March||1loc=s.v. Hera, p. 373|Tripp||2loc=s.v. Hera, p. 272}} and in myth she is a jealous wife who torments Zeus's mistresses and other children.{{sfn|March|loc=s.v. Hera, pp. 373&ndash;374}} In artistic depictions featuring groups, she can sometimes be distinguished as a figure in bride's attire, accompanying Zeus, and in scenes of {{lang|grc|[[hieros gamos]]}} ({{gloss|sacred marriage}}) she is portrayed as a matronly figure. Features of her depictions include clothing drawn around her head (similarly to a veil), the ''[[patera]]'', the sceptre, and the pomegranate.{{sfn|Graf|Ley|2005b|loc=paras. 1, 3}} Her Roman counterpart is [[Juno (mythology)|Juno]].{{sfn|Tripp|loc=s.v. Hera, p. 272}}

|-
!scope="row" | [[Hermes]]<br><small>{{lang|grc|Ἑρμῆς}}</small>
| [[File:Hermes Logios Altemps 33.jpg|center|140px|alt=Statue of Hermes, nude and with drapery over his arm]]
| The son of [[Zeus]] and the nymph [[Maia]].{{sfn|Tripp|loc=s.v. Hermes, p. 299}} He is the messenger and herald of the gods,{{sfnm|Hard||1p=158|Burkert|1985|2p=158}} the god of boundaries and their crossing,{{sfn|Burkert|1985|p=158}} and a [[trickster]] deity.{{sfn|Baudy|Ley|loc=A. Profile, para. 1}} He probably derives from a god of [[Mycenaean Greece]] ({{circa||lk=yes}}1750&ndash;1050 BC), and the most ancient location of his cult was the region of [[Arcadia (region)|Arcadia]], where his worship was especially prevalent.{{sfn|Larson|2007a|p=144}} His cult was spread through the [[Peloponnese]], and existed in a particularly old form in Athens.{{sfn|Jost|2003b|p=691}} He was closely linked with [[herms]] (stone statues which marked various kinds of boundaries), and was the patron of shepherds, especially young men whose job it was to protect crops from cattle.{{sfn|Baudy|Ley|loc=B. God of the herm, para. 1, C. God of the shepherds, para. 1}} In myth, he steals the cattle of [[Apollo]] as a new-born, eventually receiving the herd from the god by gifting him the lyre, which he creates from a tortoise's shell.{{sfnm|Grimal||1loc=s.v. Hermes, pp. 209&ndash;210|Tripp||2loc=s.v. Hermes, pp. 299&ndash;300}} In art, his symbols include the [[caduceus]], the ''[[petasos]]'' (or ''[[pileus (hat)|pilos]]''), and his [[talaria|winged sandals]]. He is a bearded figure prior to the 4th century BC, after which beardless depictions begin appearing.{{sfn|Jost|2003b|p=690}} His Roman counterpart is [[Mercury (mythology)|Mercury]].{{sfnm|March||1loc=s.v. Hermes, p. 389|Tripp||2loc=s.v. Hermes, p. 299}}

|-
!scope="row" | [[Hestia]]<br><small>{{lang|grc|Ἑστία}}</small>
| [[File:Statua di divinità con peplo, detta hestia giustiniani, 120-140 dc ca., da un orig. del 470-460 ac ca, dalla coll. giustiniani, MT 490, 02.jpg|center|160px|alt=Upper portion of a statue of Hestia]]
| The goddess of the hearth.{{sfnm|Mikalson|2003|1p=701|Graf|2005a|2loc=para. 1}} She is the daughter of [[Cronus]] and [[Rhea (mythology)|Rhea]].{{sfn|Tripp|loc=s.v. Hestia, p. 304}} Her role in mythology is minimal,{{sfnm|Mikalson|2003|1p=701|Grimal||2loc=s.v. Hestia, p. 213}} and she is never fully anthropomorphic.{{sfn|Burkert|1985|p=170}} In cultic activity, she is always the deity who receives the first offering or prayer, and she was venerated in each city's communal hearth, or ''[[prytaneion]]''.{{sfn|Graf|2005a|loc=paras 2&ndash;3}} She is a virgin goddess, who forever retains her chastity, and rejects the advances of male deities such as [[Apollo]] and [[Poseidon]].{{sfn|Hansen|p=202}} Her Roman counterpart is [[Vesta (mythology)|Vesta]].{{sfn|Hard|pp=139&ndash;140}}

|-
!scope="row" | [[Poseidon]]<br><small>{{lang|grc|Ποσειδῶν}}</small>
| [[File:Poseidon Penteskouphia Louvre CA452.jpg|center|200px|alt=Poseidon, robed and holding his trident]]
| The god of the sea, earthquakes, and horses.{{sfnm|Bremmer|Bäbler|1loc=A. General remarks, para. 1|Tripp||2loc=s.v. Poseidon, p. 490}} He is the son of [[Cronus]] and [[Rhea (mythology)|Rhea]], and the brother of [[Zeus]] and [[Hades]].{{sfn|Hansen|p=266}} He was an important deity in [[Mycenaean Greece]] ({{circa||lk=yes}}1750&ndash;1050 BC), and through the [[archaic Greece|archaic period]] (c. 800&ndash;480 BC) his position receded.{{sfn|Larson|2007a|p=57}} He had sanctuaries in many coastal locations, though he was also worshipped in inland areas, where he was associated with bodies of water such as pools and streams.{{sfn|Jameson|p=1230}} His [[epithet]]s include ''Hippios'' (relating to horses), 'Earth-Shaker', and 'Embracer of Earth'.{{sfnm|Bremmer|Bäbler|1loc=B. Functions, paras. 1&ndash;2|Larson|2007a|2p=57}} In the ''[[Iliad]]'', he and his brothers split the cosmos between themselves, with Poseidon receiving the sea.{{sfnm|Jameson||1p=1230|Hansen||2p=266}} His wife is [[Amphitrite]], with whom he lives beneath the sea, though he has affairs with numerous women, producing sometimes dangerous or monstrous children.{{sfn|March|loc=s.v. Poseidon, p. 654}} From the 7th century BC, Corinthian [[pinax|votive tablets]] show him holding [[Trident of Poseidon|his trident]] and wearing a diadem and [[chiton (garment)|chiton]]. In art, it can be difficult to tell him apart from [[Zeus]], and only from the [[Hellenistic period]] (c. 323&ndash;30 BC) is he found accompanied by marine life, in a chariot pulled by [[Hippocampus (mythology)|hippocampi]].{{sfn|Bremmer|Bäbler|loc=II. Iconography, paras. 1, 3}} His Roman counterpart is [[Neptune (mythology)|Neptune]].{{sfnm|Tripp||1loc=s.v. Poseidon, p. 49|Hard||2p=99}}

|-
!scope="row" | [[Zeus]]<br><small>{{lang|grc|Ζεύς}}</small>
| [[File:Zeus Otricoli Pio-Clementino Inv257.jpg|center|160px|alt=Bust of Zeus, with full beard and hair]]
| The chief god of the Greek pantheon.{{sfn|Graf|2003j|p=1636}} He is the king of the gods,{{sfnm|Hard||1p=65|March||2loc=s.v. Zeus, p. 790}} and the most powerful deity.{{sfnm|Burkert|1985|1p=126|Graf|2003j|2p=1638}} He is the son of the [[Titans]] [[Cronus]] and [[Rhea (mythology)|Rhea]], and the husband of [[Hera]].{{sfn|Tripp|loc=s.v. Zeus, pp. 605&ndash;606}} He is the only Greek god who is unquestionably [[Indo-European]] in origin,{{sfn|Graf|2003j|p=1636}} and he is attested in [[Mycenaean Greece]] ({{circa||lk=yes}}1750&ndash;1050 BC).{{sfn|Henrichs|Bäbler|loc=III. Zeus in myth and literature, para. 1}} His cult existed from the [[Bronze Age]], and was spread across the Greek world, with major temples in [[Olympia, Greece|Olympia]], Athens, and [[Agrigento|Acragas]].{{sfn|Henrichs|Bäbler|loc=IV. Rites, cults, festivals, para. 1}} His functions and domains are more varied than those of any other Greek god, and over 1000 of his [[epithet]]s survive.{{sfn|Henrichs|Bäbler|loc=II. Epicleses and sphere of influence, para. 1}} According to [[Hesiod]]'s ''[[Theogony]]'', he attains his power by overthrowing his father and the other Titans in a ten-year war known as the [[Titanomachy]].{{sfnm|Tripp||1loc=s.v. Zeus, p. 605|Grimal||2loc=s.v. Zeus, p. 467}} Through his many amorous encounters with mortal women, he is the father of [[Hero#Antiquity|heroes]] and progenitors of well-known family lines.{{sfn|Grimal|loc=s.v. Zeus, p. 468}} Among his symbols are the [[thunderbolt]], the sceptre, and the eagle.{{sfn|Henrichs|Bäbler|loc=I. Name and identity Chief Greek god of the heavens, para. 1}} In art, from the 6th century BC onwards he is often shown sitting on a throne, or as an upright figure wielding a lightning bolt. His lusting after women is also frequently found on vase paintings of the 5th century BC.{{sfn|Henrichs|Bäbler|loc=V. Iconography, paras. 1&ndash;2}} His Roman counterpart is [[Jupiter (god)|Jupiter]], also referred to as Jove.{{sfn|March|loc=s.v. Zeus, p. 790}}
|}

=== Chthonic deities ===
The word "[[Chthonic deities|chthonic]]" is applied to deities who were believed to inhabit the [[Greek underworld|underworld]] or to be otherwise subterranean in nature, and who were associated with fertility or the dead.{{sfn|Tripp|loc=s.v. chthonian deities, p. 163}} [[Hades]] and [[Persephone]], the rulers of the underworld, were the principal chthonic deities.{{sfnm|Tripp||1loc=s.v. chthonian deities, p. 163|Burkert|1985|2p=200}} They were not the only gods held as chthonic, though such figures were typically only alluded to, and were referenced with apprehension.{{sfn|Burkert|1985|p=200}}

{| class="wikitable"
!scope="col" | Name
!scope="col" | Image
!scope="col" | Description
|-
!scope="row" | [[Hades]]<br><small>{{lang|grc|Ἅιδης}}</small>
| [[File:Hades Altemps Inv8584.jpg|130px|alt=Bust of Hades, bearded]]
| Ruler of the [[Greek underworld|underworld]] and of the dead.{{sfnm|Bremmer|2004|1loc=para. 1|Hard||2p=107}} He is the child of [[Cronus]] and [[Rhea (mythology)|Rhea]], and the consort of [[Persephone]].{{sfn|Hansen|p=179}} In the ''[[Iliad]]'', Hades and his brothers, [[Poseidon]] and [[Zeus]], split the world between themselves, with Hades receiving the underworld.{{sfn|Bremmer|2004|loc=para. 2}} He is mentioned under names such as [[Pluto (mythology)|Plouton]] and "chthonian Zeus", and his [[epithet]]s include {{lang|grc|Klymenos}} ({{gloss|Renowned}}) and {{lang|grc|Eubouleus}} ({{gloss|Good Counsellor}}).{{sfnm|Henrichs|2003b|1p=661|Hard||2p=108}} In myth, he kidnaps Persephone with Zeus's assent, and takes her into the underworld. While there, she consumes some of his food, forcing her to henceforth spend part of each year in the underworld.{{sfn|Tripp|loc=s.v. Hades, pp. 256&ndash;257}} He had virtually no role in cult, and was instead worshipped in the form of Plouton (whose cult existed across the Greek world).{{sfn|Henrichs|2003b|p=661}} In artistic depictions, he often holds a sceptre or key, and his appearance is similar to that of Zeus.{{sfn|Hard|p=108}} His name can also denote the underworld itself.{{sfnm|Bremmer|2004|1loc=para. 1|Henrichs|2003b|2p=661}}
|-

!scope="row" | [[Persephone]]<br><small>{{lang|grc|Περσεφόνη}}</small>
| [[File:Head of Persephone. Earthenware. From Sicily, Centuripae, c. 420 BCE. The Burrell Collection, Glasgow, UK.jpg|center|110px|alt=Head of Persephone, grey and broken at top]]
| Daughter of [[Zeus]] and [[Demeter]].{{sfn|Tripp|loc=s.v. Persephone, p. 463}} She is the wife of [[Hades]], and queen of the [[Greek underworld|underworld]].{{sfn|Sourvinou-Inwood|2007|loc=I. Genealogy and Myth, para. 1}} In her central myth, first narrated in the ''[[Homeric Hymn to Demeter]]'' (7th&ndash;6th century BC), she is seized by [[Hades]] while frolicking in a meadow, and carried into the underworld.{{sfnm|Burkert|1985|1pp=159&ndash;160|Sourvinou-Inwood|2007|2loc=I. Genealogy and Myth, para. 1}} Zeus asks for her return, but she consumes pomegranate seeds during her stay, and so is forced to spend a part of each year from then on in the underworld.{{sfn|Grimal|loc=s.v. Persephone, p. 359}} She was frequently found alongside her mother in cult, and the two were honoured in the [[Thesmophoria]] festival,{{sfn|Sourvinou-Inwood|2007|loc=II. Cult, paras. 1&ndash;2}} as well as the [[Eleusinian Mysteries]].{{sfn|Sourvinou-Inwood|2003b|p=1142}} In some places, she was worshipped in conjunction with her husband.{{sfn|Sourvinou-Inwood|2007|loc=C. Kore and Hades, para. 1}} In myth, she can also be found in the role of queen of the underworld, a domain over which she has substantial control; she is described as helping certain mortals, such as [[Heracles]] and [[Sisyphus]], when they are in the underworld.{{sfn|Hard|p=130}}
|-

!scope="row" | [[Pluto (mythology)|Plouton]]<br><small>{{lang|grc|Πλούτων}}</small>
| [[File:Pluto as Sarapis, Marble, 2nd c AD, AM Heraklion, 145424.jpg|center|110px|alt=Upper portion of statue of Plouton]]
| A name for the ruler of the underworld, who is also known as [[Hades]].{{sfn|Parker|2007|loc=para. 1}} Plouton is attested from around the beginning of the 5th century BC,{{sfn|Parker|2007|loc=para. 2}} before which he is a distinct deity from Hades.{{sfn|Henrichs|2003b|p=661}} The name {{lang|grc|Plouton}} is a euphemistic title, which alludes to the riches that exist beneath the earth.{{sfn|Parker|2007|loc=para. 1}} He appears in cult linked with Persephone and Demeter, and prior to the [[Hellenistic period]] ({{circa||lk=yes}}323&ndash;30 BC) his worship is attested almost exclusively in [[Attica]], particularly in relation to the [[Eleusinian Mysteries]].{{sfn|Parker|2007|loc=paras. 1&ndash;3}} In art, he is depicted with a beard (which is sometimes white), carrying a [[cornucopia]] or sceptre.{{sfn|Clinton|1992|p=97}}
|}

=== Lesser deities ===
{| class="wikitable"
!scope="col" | Name
!scope="col" | Image
!scope="col" | Description
|-
!scope="row" | [[Eileithyia]]<br><small>{{lang|grc|Εἰλείθυια}}</small>
| [[File:Amphora birth Athena Louvre F32.jpg|center|130px|alt=Detail of vase, showing Zeus, Athena, and Eileithyia]]
| A goddess associated with birth.{{sfn|Burkert|1985|p=170}} In the ''[[Theogony]]'', she is the daughter of [[Zeus]] and [[Hera]].{{sfnm|Hansen||1p=160|Gantz||2p=81}} She is attested in the [[Bronze Age]],{{sfn|Larson|2007a|p=163}} and was worshipped at a cave in [[Amnisos]] on [[Crete]] as early as the [[Middle Minoan]] period ({{circa||lk=yes}}2100&ndash;1700 BC).{{sfn|Rose|Parker|Dietrich|p=513}} She was venerated mostly by women,{{sfn|Burkert|1985|p=171}} and in the [[archaic Greece|archaic period]] (c. 800&ndash;480 BC) her worship was found most prominently on Crete, in the [[Peloponnese]], and in the [[Cyclades]].{{sfn|Larson|2007a|p=164}} She was also worshipped in a number of locations as an aspect of [[Artemis]].{{sfn|Graf|2004a|loc=para. 2}}
|-

!scope="row" style="height: 120px;" | [[Enyalius]]<br><small>{{lang|grc|Ἐνυάλιος}}</small>
| 
| A war god.{{sfnm|Tripp||1loc=s.v. Enyalius, p. 222|Larson|2007a|2p=157}} He is associated in particular with close-quarters fighting, though the degree to which he is a separate deity from [[Ares]] has been debated since antiquity.{{sfn|Gordon|2004|loc=para. 1}} He is mentioned as early as the [[Mycenaean Greece|Mycenaean period]] ({{circa||lk=yes}}1750–1050 BC),{{sfn|Hard|p=168}} and his worship is most clearly attested in the [[Peloponnese]]; he possessed a cult in [[Sparta]], where there sat a statue of him bound in chains.{{sfn|Larson|2007a|p=157}} In literature, he is little more than an [[epithet]] or byname for Ares.{{sfn|Gordon|2004|loc=para. 3}}
|-

!scope="row" | [[Hecate]]<br><small>{{lang|grc|Ἑκάτη}}</small>
| [[File:Pergamonaltarhekate.jpg|center|110px|alt=Hecate on a frieze, robed and holding a shield]]
| A goddess associated with ghosts and magic.{{sfn|Johnston|2005|loc=para. 1}} In the ''[[Theogony]]'', she is the daughter of [[Perses (mythology)|Perses]] and [[Asteria]].{{sfn|Grimal|loc=s.v. Hecate, p. 181}} She emerged in [[Caria]] in [[Anatolia]], and her worship seems to have been taken up by the Greeks during the [[archaic Greece|archaic period]] ({{circa||lk=yes}}800&ndash;480 BC).{{sfn|Larson|2007a|p=165}} She is attested in Athens in the 6th century BC, and statues of her stood guard throughout the city by the [[Classical Greece|Classical period]] (c. 5th&ndash;4th centuries BC).{{sfn|Larson|2007a|p=166}} She is absent from [[Homer|Homeric epic]], and [[Hesiod]] celebrates her in a section of his ''Theogony'', treating her as a mighty goddess who helps various members of society.{{sfn|Henrichs|2003c|p=671}} She was believed to be accompanied by the ghosts of maidens and women who died childless, and was linked with dogs and their sacrifice.{{sfn|Johnston|2005|loc=paras. 3, 5}} Beginning in the 5th century BC, she was assimilated with [[Artemis]].{{sfn|Burkert|1985|p=171}} In art, she is depicted with either one or three faces (and sometimes three bodies), and is frequently found wearing a ''[[polos]]'' and carrying torches.{{sfn|Henrichs|2003c|p=672}}
|-

!scope="row" | [[Pan (god)|Pan]]<br><small>{{lang|grc|Πάν}}</small>
| [[File:Pan goat MAN Napoli Inv27709 n01.jpg|center|140px|alt=Statue of Pan copulating with a goat]]
| The god of shepherds and goatherds.{{sfnm|Hard||1p=214|Holzhausen||2loc=para. 1}} He originated from the region of [[Arcadia (region)|Arcadia]], and was conceived of as partly human and partly goat.{{sfn|Jost|2003c|p=1103}} During the 5th century BC, his worship spread to Athens from Arcadia, before being dispersed across the Greek world.{{sfn|Larson|2007a|p=151}} He was venerated in caves, sometimes in conjunction with [[Hermes]] and the [[nymph]]s.{{sfn|Jost|2003c|p=1103}} There are numerous conflicting versions of his parentage,{{sfnm|Hard||1p=215|Jost|2003c|2p=1103}} and in myth he roams the mountains and plays the [[pan flute|syrinx]].{{sfn|Tripp|loc=s.v. Pan, p. 442}} He is a lecherous figure who lusts after both nymphs and young men,{{sfn|Grimal|loc=s.v. Pan, p. 340}} though he typically has little success in his amorous pursuits.{{sfn|Hard|p=216}} In art, he is commonly portrayed as [[phallus|ithyphallic]].{{sfn|Boardman|1997|p=940}}
|-

!scope="row" | [[Prometheus]]<br><small>{{lang|grc|Προμηθεύς}}</small>
| [[File:Atlas Typhoeus Prometheus.png|center|140px|alt=An eagle pecks at the midriff of a tied Prometheus]]
| The son of the [[Titans|Titan]] [[Iapetus]].{{sfn|Kiel|loc=B. Genealogy, para. 1}} He is credited with the creation of mankind, producing the first human from a lump of clay.{{sfn|Grimal|loc=s.v. Prometheus, p. 394}} He is said to bring fire to humanity, after covertly stealing it from Olympus. This action earns him the punishment of [[Zeus]], who has him attached to a rock face in the [[Caucasus Mountains]], where each day an eagle tears apart his liver, which regenerates over the following night.{{sfn|Tripp|loc=s.v. Prometheus, p. 500}} He is later set free from his punishment by [[Heracles]].{{sfn|Dowden|2003b|p=1253}} The image of his punishment is found in art as early as the 7th century BC, and he is typically portrayed as a bearded figure with an unclothed body and arms bound, while the eagle hovers overhead.{{sfn|Kiel|loc=F. Ancient Iconography, para. 1}}
|-

!scope="row" | [[Leto]]<br><small>{{lang|grc|Λητώ}}</small>
| [[File:Leto, terracotta calyx-krater, c. 450–440 BC.jpg|center|130px|alt=Leto, standing and robed]]
| The mother of [[Apollo]] and [[Artemis]] by [[Zeus]].{{sfn|Hard|p=78}} She is the daughter of the [[Titans]] [[Coeus]] and [[Phoebe (mythology)|Phoebe]].{{sfn|Grimal|loc=s.v. Leto, p. 257}} When pregnant with her twins, she travels to find somewhere she can give birth, but is rebuffed in each location (in some accounts because of the efforts of a jealous [[Hera]]), before arriving on [[Delos]], where she eventually delivers both children (though in an early version Artemis is born instead on [[Ortygia]]).{{sfn|Hard|pp=188&ndash;189}} In cult, she was frequently linked with her children,{{sfn|Graf|2003h|p=846}} though in [[Anatolia]] she had more importance as an individual, and from the 6th century BC she was worshipped at the [[Letoon]] in [[Lycia]].{{sfn|Graf|2005c|loc=para. 3}}
|-

!scope="row" | [[Leucothea]]<br><small>{{lang|grc|Λευκοθέα}}</small>
| [[File:Etruscan terra cotta head of either Catha or Leucothea.jpg|center|120px|alt=Head of Leucothea, with expansive hair]]
| A sea goddess.{{sfn|Hard|p=497}} In myth, she is originally a mortal women named [[Ino (mythology)|Ino]], who flees from her frenzied husband with her young son, [[Melicertes]], in her arms. She jumps into the sea, taking her son with her, and the two are deified, becoming Leucothea and Palaemon, respectively.{{sfn|Hard|p=421}} Leucothea was venerated across the Mediterranean world,{{sfn|Burkert|1985|p=172}} and was linked with initiation rites, a connection which is probably responsible for her identification with Ino.{{sfn|Bremmer|2005|loc=para. 1}}
|-

!scope="row" | [[Thetis]]<br><small>{{lang|grc|Θέτις}}</small>
| [[File:Detail Pioneer Group Louvre G65.jpg|center|140px|alt=Detail of Thetis's face, with short hair]]
| The mother of Achilles.{{sfnm|Vollkommer|1997|1p=6|Brown||2p=1512}} She is one of the [[Nereid]]s, the daughters of [[Nereus]] and [[Doris (mythology)|Doris]].{{sfn|Hansen|p=243}} She is courted by [[Poseidon]] and [[Zeus]] until they hear of a prophecy that any son she bears will overthrow his father, prompting Zeus to wed Thetis to the hero [[Peleus]].{{sfn|Waldner|2009b|loc=para. 1}} Prior to their marriage, Peleus pursues her, with her transforming into different shapes as she flees.{{sfn|Brown|p=1512}} After the birth of Achilles, she burns her son in an attempt to make him immortal, an action which leads to the end of her marriage.{{sfn|Tripp|loc=s.v. Thetis, p. 574}} Her cult existed in [[Thessaly]] and [[Sparta]],{{sfn|Burkert|1985|p=172}} and she was a popular subject in vase paintings, particularly in the 6th and 5th centuries BC.{{sfn|Waldner|2009b|loc=para. 3}}
|}

=== Nature deities ===
While many of the major Greek gods were associated with aspects of nature, various lesser deities are classed as nature gods because they personify particular parts of the natural world.{{sfnm|Larson|2007b|1p=56|Larson|2007a|2p=152}} Some such deities stood for parts of nature that played a role in the lives of all people &ndash; such as the earth, sea, sun, moon, and winds &ndash; and so were held as divine throughout Greece (though these gods did not experience the same development in myth and cult as figures such as the Olympians).{{sfn|Larson|2007b|pp=56&ndash;57}} Other nature deities &ndash; the [[river gods (Greek mythology)|river gods]] and [[nymphs]],{{refn|On the nymphs, see their entry under {{section link||Groups of divinities and nature spirits}}.}} who represented features of the landscape such as rivers, springs, or mountains &ndash; were individually worshipped only in a specific town or area.{{sfn|Larson|2007b|p=56}} They were numerous, and their cults were found throughout the Greek world.{{sfn|Larson|2007a|p=152}}

{| class="wikitable"
!scope="col" | Name
!scope="col" | Image
!scope="col" | Description
|-
!scope="row" | [[Achelous]]<br><small>{{lang|grc|Ἀχελῷος}}</small>
| [[File:EB1911 Greek Art - Heracles and Achelous.jpg|center|140px|alt=Monochrome illustration of a serpentine Achelous fighting Heracles]]
| One of the [[river gods (Greek mythology)|river gods]], sons of [[Oceanus]] and [[Tethys (mythology)|Tethys]].{{sfn|Gantz|p=29}} He was the god of the [[Achelous River]],{{sfn|Tripp|loc=s.v. Acheloüs, p. 5}} the largest river in [[Greece]].{{sfn|W. M. Murray|p=6}} The oracle of [[Zeus]] at [[Dodona]] helped to spread his worship,{{sfn|Isler|2002|loc=para. 1}} which began to recede in the 4th century BC.{{sfn|Isler|2002|loc=para. 1}} He was often venerated alongside the [[nymph]]s.{{sfn|Larson|2007a|p=153}} In myth, he fights the hero [[Heracles]] for the hand of [[Deianeira]], assuming multiple forms in the battle, including that of a bull; he is beaten when Heracles snaps one of his horns from his head.{{sfn|Isler|1981|p=12}}
|-

!scope="row" | [[Anemoi]]<br><small>{{lang|grc|ἄνεμοι}}</small>
| [[File:Affreschi romani - pompei - nozze zefiro e clori particolare.JPG|center|120px|alt=Mosaic of a winged Zephyrus]]
| The personifications of the winds.{{sfn|Simon|1997|p=186}} They are typically four in number &ndash; [[Zephyrus]] (West Wind), [[Boreas (god)|Boreas]] (North Wind), [[Notus]] (South Wind), and [[Eurus]] (East Wind){{sfn|Hünemörder|Phillips|loc=B. Greece, para. 2}} &ndash; though [[Hesiod]], who describes them as children of [[Eos]] and [[Astraeus]], omits Eurus.{{sfnm|Hansen||1p=321|Griffiths|2003c|2p=1622}} There survives a reference to a "Priestess of the Winds" from the [[Mycenaean Greece|Mycenaean period]] ({{circa||lk=yes}}1750–1050 BC), and, of the four winds, Boreas and Zephyrus were individually worshipped in antiquity.{{sfn|Hünemörder|Phillips|loc=B. Greece, para. 3}} In myth, Boreas is said to kidnap the Athenian princess [[Orithyia]].{{sfn|Grimal|loc=s.v. Boreas, p. 77}}
|-

!scope="row" | [[Gaia (mythology)|Gaia]]<br><small>{{lang|grc|Γαῖα}}</small>
| [[File:Pergamonmuseum - Antikensammlung - Pergamonaltar 13 detail.jpg|center|140px|alt=Upper body of Gaia, with long hair, on a frieze]]
| The personification and goddess of the earth.{{sfnm|Graf|2004c|1loc=para. 1|Tripp||2loc=s.v. Ge, p. 245}} In [[Hesiod]]'s ''[[Theogony]]'', she is one of the earliest beings in existence, and the progenitor of an extensive genealogy,{{sfn|Hansen|pp=139&ndash;140}} producing figures such as [[Uranus (mythology)|Uranus]] and [[Pontus (mythology)|Pontus]] on her own, and the [[Titans]], [[Cyclopes]], and [[Hecatoncheires]] by Uranus.{{sfn|Grimal|loc=s.v. Gaia, p. 167}} She is capable of prophecy, and is said to precede [[Apollo]] as the owner of the [[Pythia|oracle of Delphi]].{{sfn|March|loc=s.v. Gaia, p. 326}} In cult, she was more commonly referred to as Ge, and was often venerated alongside [[Zeus]].{{sfn|Larson|2007a|p=157}} Her worship existed primarily outside of the [[polis]] ({{gloss|city}}),{{sfn|Graf|2004c|loc=para. 2}} though she was venerated in Athens under the [[epithet]] {{lang|grc|[[Kourotrophos]]}}.{{sfn|Sourvinou-Inwood|2003a|p=618}}
|-

!scope="row" | [[Helios]]<br><small>{{lang|grc|Ἥλιος}}</small>
| [[File:Ilion---metopa.jpg|center|140px|alt=Helios, flying a four-horse chariot]]
| The sun and its god.{{sfn|Tripp|loc=s.v. Helius, p. 267}} He is the son of the [[Titans]] [[Hyperion (Titan)|Hyperion]] and [[Theia]].{{sfnm|Hard||1p=43|Gantz||2p=30}} He is said to travel through the sky each day in a horse-pulled chariot, making his way from east to west. Each night he drifts back to the east in a bowl, through [[Oceanus]] (the river thought to wrap around the earth).{{sfn|March|loc=s.v. Helios, p. 366}} Though the sun was universally viewed as divine in [[Classical Greece]], it received relatively little worship.{{sfn|Larson|2007a|p=158}} The most important location of Helios's cult was the island of [[Rhodes]], where he was the subject of the [[Colossus of Rhodes]].{{sfn|Burkert|1985|p=175}} He was commonly called upon in oaths, as it was believed he could witness everything across the earth.{{sfn|Hard|p=43}} He was assimilated with Apollo by the 5th century BC, though their equation was not established until later on.{{sfn|Parker|2003c|p=677}}
|-

!scope="row" | [[River gods (Greek mythology)|River gods]]<br><small>{{lang|grc|ποταμοί}}</small>
| [[File:Gaziantep Achaeological Museum River God and nymphs mosaic Euphrates in 2005 4068.jpg|center|90px|alt=Mosaic of a reclining elderly river god]]
| The 3000 male offspring of [[Oceanus]] and [[Tethys (mythology)|Tethys]], and brothers of the [[Oceanid]]s.{{sfn|Gantz|p=28}} River gods were often locally worshipped in Greek cities, and seen as a representation of a city's identity.{{sfn|Graf|2003i|loc=A. General, para. 1}} Their worship was developed by the time of [[Homer]] ({{circa||lk=yes}}750–700 BC);{{sfnm|Larson|2007a|1p=152|Graf|2003i|loc=C. Cult, para. 1}} a river god was given a sanctuary in his city, and was honoured with sacrifices of youths' hair.{{sfn|Burkert|1985|p=174}} The only river god worshipped throughout Greece was [[Achelous]].{{sfn|Larson|2007a|p=153}} Their iconography includes the melding of the human form with bull-like features.{{sfn|Graf|2003i|loc=D. Iconography, Anthropomorphism, para. 1}} Other river gods include [[Eridanos (mythological river)|Eridanos]], [[Alpheus (mythology)|Alpheus]], and [[Scamander]].{{sfn|Hard|p=41}}
|}

=== Other deities with cults ===
{| class="wikitable"
!scope="col" | Name
!scope="col" | Image
!scope="col" | Description
|-
!scope="row" | [[Asclepius]]<br><small>{{lang|grc|Ἀσκληπιός}}</small>
| [[File:(Venice) Bust of Asclepius in Correr Museum.jpg|center|100px|alt=Bust of Asclepius, with a beard and hat]]
| God of healing and medicine.{{sfnm|Hard||1p=149|Grimal||2loc=s.v. Asclepius, p. 62|March||3loc=s.v. Asclepius, p. 139}} In mythology, he is described as a mortal [[Hero#Antiquity|hero]],{{sfn|Hansen|p=121}} a son of [[Apollo]] and [[Coronis (lover of Apollo)|Coronis]] in the usual tradition.{{sfn|Hard|p=149}} While pregnant, Coronis weds the mortal [[Ischys]], leading Apollo to kill her and rescue the infant in the process.{{sfn|Graf|Ley|2003b|loc=A. Mythology, para. 2}} Asclepius grows up to become a skilled healer, capable even of bringing the deceased back to life, an activity which leads [[Zeus]] to strike him down with lightning.{{sfn|Hansen|p=120}} During the [[archaic Greece|archaic era]] ({{circa||lk=yes}}800–480 BC), his worship was probably centred in [[Tricca]] and [[Messenia]], spreading further abroad towards the end of the period.{{sfn|Graf|2003d|p=188}} His cult at [[Epidauros]] emerged around 500 BC, and in the late 5th century BC he had two sanctuaries in Athens.{{sfn|Larson|2007a|pp=192, 194}} He was worshipped alongside family members, such as [[Hygieia]], [[Machaon (mythology)|Machaon]], and [[Podalirius]].{{sfn|Graf|Ley|2003b|loc=B. History, para. 4}} Artistic depictions of Asclepius often portray him sitting on a throne, or as an upright figure holding a staff laden with a snake.{{sfn|Graf|Ley|2003b|loc=II. Iconography, para. 1}}
|-

!scope="row" | [[Cabeiri]]<br><small>{{lang|grc|Κάβειροι}}</small>
| [[File:Red figure bell krater, NAMA 1393, 191333.jpg|center|160px|alt=Vase painting of Cabeiros, reclining, near a snake]]
| A group of divinities venerated in [[Greco-Roman mysteries|mysteries]].{{sfn|Graf|2003e|loc=para. 1}} Evidence of their worship comes primarily from the island of [[Lemnos]] and from [[Thebes, Greece|Thebes]],{{sfn|Burkert|1985|p=281}} and they are also attested through the northern [[Aegean Sea|Aegean]], in [[Thrace]], and at [[Anthedon (Boeotia)|Anthedon]].{{sfn|Scheid|p=267}} They originated outside of Greece, though there is evidence of their worship in Thebes as early as the 7th century BC.{{sfn|Larson|2007a|p=172}} The gods of the mysteries on [[Samothrace]] are called Cabeiri by some sources, though only {{lang|grc|Megaloi Theoi}} ({{gloss|Great Gods}}) and {{lang|grc|Theoi}} ({{gloss|Gods}}) are mentioned in epigraphic evidence from the island.{{sfn|Larson|2007a|p=174}} The Cabeiri are commonly associated with other groups of divinities &ndash; such as the [[Kouretes]], [[Corybantes]], and [[Idaean Dactyls]]{{sfn|Graf|2003e|loc=B. Definition, para. 1}} &ndash; and their number varies by source.{{sfn|Hard|p=220}} Some authors call them the offspring of [[Hephaestus]].{{sfn|Gantz|p=148}}
|-

!scope="row" | [[Charites]]<br><small>{{lang|grc|Χάριτες}}</small>
| [[File:Τρεις Χάριτες ανάγλυφο ΑΜ Πειραιώς αρ. 2043 09.jpg|center|150px|alt=White relief of three robed Charites]]
| Goddesses who embody beauty, charm, and grace.{{sfnm|Arafat||1p=318|Tripp||2p=s.v. Graces, p. 251}} In the ''[[Theogony]]'' there are three Charites &ndash; [[Aglaia (Grace)|Aglaea]], [[Euphrosyne (mythology)|Euphrosyne]], and [[Thalia (Grace)|Thalia]] &ndash; who are offspring of [[Zeus]] and [[Eurynome (Oceanid)|Eurynome]].{{sfn|March|loc=s.v. Graces, p. 338}} They are associated with [[Aphrodite]], and are said to be her attendants.{{sfn|Harrison|p=191}} The most famous location of their worship was [[Orchomenus (Boeotia)|Orchomenus]],{{sfn|Schachter|2003a|loc=para. 4}} where they were venerated in the form of three stones.{{sfn|Larson|2007a|p=162}} They were also worshipped in Athens and on the island of [[Paros]].{{sfn|Larson|2007a|p=163}} In the ''[[Iliad]]'', the Charis [[Pasithea (mythology)|Pasithea]] is the wife of [[Hypnos]], while in the ''Theogony'' Aglaea is married to [[Hephaestus]].{{sfn|Schachter|2003a|loc=para. 1}}
|-

!scope="row" | The [[Castor and Pollux|Dioscuri]]<br><small>{{lang|grc|Διόσκουροι}}</small>
| [[File:Kastor Niobid krater Louvre G341.jpg|center|100px|alt=Castor, standing behind a horse, wearing a helmet]]
| A pair of divine twins named Castor and Polydeuces.{{sfn|Scheer|Ley|loc=I. Religion, para. 1}} The ''[[Iliad]]'' calls [[Helen of Troy]] their sister and [[Tyndareus]] their father, though in later sources Polydeuces is the son of [[Zeus]].{{sfn|Parker|2003b|p=484}} They are generally considered [[Indo-European]] in origin.{{sfn|Larson|2007a|p=189}} They were venerated across Greece, with [[Sparta]] regarded in antiquity as their primary location of worship.{{sfn|Parker|2003b|p=484}} In myth, they are often involved in disputes with other pairs of figures, such as [[Lynceus (son of Aphareus)|Lynceus]] and [[Idas (son of Aphareus)|Idas]], whose wives they steal, causing a battle (or, in an earlier version, the dispute arises over cattle).{{sfn|Scheer|Ley|loc=I. Religion, para. 3}} They are also said to retrieve a kidnapped Helen from Attica.{{sfn|Hard|p=527}} In art, their symbols include horses, [[pileus (hat)|piloi]], and stars.{{sfn|Scheer|Ley|loc=II. Iconography, para. 1}}
|-

!scope="row" | [[Heracles]]<br><small>{{lang|grc|Ἡρακλῆς}}</small>
| [[File:Herakles Niobid krater Louvre G341.jpg|center|80px|alt=Heracles, holding a club and bow]]
| The mightiest of the Greek [[Hero#Antiquity|heroes]].{{sfnm|Schachter|2003b|1p=684|March||2loc=s.v. Heracles, p. 376}} He is the son of [[Zeus]] and [[Alcmene]],{{sfn|Hard|p=247}} and was considered both a hero and a god.{{sfn|Burkert|1985|p=208}} He was worshipped throughout the Greek world (though to a limited extent in [[Crete]]), and his cults resembled those of the gods.{{sfn|Graf|Ley|2005c|loc=C. Cult, para. 1}} His cult on the island of [[Thasos]] was among his oldest, and he was worshipped in numerous locations in [[Attica]].{{sfn|Larson|2007a|pp=184&ndash;185}} In [[Thebes, Greece|Thebes]], his cult existed as early as the time of [[Homer]] ({{circa||lk=yes}}750&ndash;700 BC).{{sfn|Schachter|2003b|p=685}} In myth, he is said to complete [[Labours of Hercules|twelve labours]] on the command of [[Eurystheus]];{{sfn|Grimal|loc=s.v. Heracles, p. 196}} the canonical set of labours is established by around the end of the [[Archaic Greece|archaic era]] (c. 800&ndash;480 BC). His myths often involve him fighting monstrous beasts or humanoid creatures.{{sfn|Graf|Ley|2005c|loc=B. Myth, para. 3}} In art, scenes from his labours survive from the 8th century BC onwards,{{sfn|Hard|p=254}} and his attributes include his cape (made from the [[Nemean lion]]'s fur), a club, and a bow.{{sfnm|Schachter|2003b|1p=685|Hansen||2p=196}}
|-

!scope="row" style="height: 140px;" | [[Muse]]s<br><small>{{lang|grc|Μούσαι}}</small>
| [[File:Relief slab depicting three Muses (4th cent. B.C.), National Archaeological Museum of Athens (21 June 2018).jpg|center|150px|alt=Relief of three robed Muses]]
| Goddesses responsible for inspiring poets and others engaged in creative and intellectual pursuits.{{sfn|March|loc=s.v. Muses, p. 514}} In the ''[[Theogony]]'', they are the nine daughters of [[Zeus]] and the [[Titans|Titan]] [[Mnemosyne]].{{sfn|Hard|pp=204&ndash;205}} Their earliest site of worship was on [[Mount Olympus]],{{sfn|Walde|2006b|loc=D. Historical aspects and influence, para. 1}} and there was a sanctuary to them at the foot of [[Mount Helicon]].{{sfn|Schachter|2003c|p=1002}} There are different sets of Muses mentioned in relation to different locations,{{sfn|Grimal|loc=s.v. Muses, pp. 297&ndash;298}} and particular areas of creative activity are said to be governed by individual Muses.{{sfn|March|loc=s.v. Muses, p. 515}} As a group, they are commonly associated with [[Apollo]].{{sfn|Queyrel|1992|p=657}}
|}

=== Foreign deities worshipped in Greece ===
Greek [[polis|poleis]] ({{singular}}: polis, {{gloss|city}}) were able to adopt new gods fairly easily, a process which involved the deity's inclusion in the existing pantheon of the polis, and the starting of a cult in their honour.{{sfn|Anderson|pp=309&ndash;310}} Some deities were introduced from abroad (such as [[Cybele]]), experiencing some amount of alteration as a result, and others were original creations (such as [[Serapis]]), who took from existing divinities of different origins.{{sfn|Anderson|p=320}} The choice to adopt a new deity was largely pragmatic, and seems to have been decided through the regular political systems of the polis.{{sfn|Anderson|pp=310&ndash;311}} Which gods were considered "foreign" (which could include some gods from elsewhere in Greece) was also determined by the authority of the polis.{{sfn|Anderson|p=311}}

In ancient Greece, it was thought that different cultures all revered the same set of deities, who were simply known under various names.{{sfn|Budin|2004|p=98}} Because of this, when the Greeks encountered gods of other cultures, they identified them with their own deities (in a process known as {{lang|la|[[interpretatio graeca|interpretatio]]}}).{{sfn|Budin|2004|p=98}} The Greeks also held respect for foreign gods when in the homeland of those deities (without losing the distinct nature of their own gods),{{sfnm|Burkert|1985|1p=176|Noegel||2p=34}} and there is evidence of deities from foreign cultures retaining their identities when in the Greek world.{{sfn|Noegel|p=34}}

{| class="wikitable"
!scope="col" | Name
!scope="col" | Image
!scope="col" | Description
|-
!scope="row" | [[Adonis]]<br><small>{{lang|grc|Ἄδωνις}}</small>
| [[File:Aphrodite Adonis Louvre MNB2109.jpg|center|120px|alt=Vase painting including Aphrodite and Adonis]]
| A figure of [[Levant]]ine origin.{{sfnm|West|1997|1p=57|Larson|2007a|2p=124}} He is born of an incestuous union between a [[Phoenicia]]n king and his daughter, [[Myrrha]].{{sfn|Baudy|2002|loc=para. 2}} Though this genealogy places him as a mortal, in cult he was considered a god.{{sfn|Baudy|2002|loc=para. 1}} He was worshipped on [[Lesbos]] by the beginning of the 6th century BC,{{sfn|Burkert|1985|p=176}} and in Athens by the 5th century BC.{{sfn|Baudy|2002|loc=para. 1}} He was revered primarily by women, who were the participants in the [[Adonia]] festival.{{sfn|Larson|2007a|p=124}} In myth, he is a young man of great beauty who enchants both [[Aphrodite]] and [[Persephone]]; it is decided that he spends a part of the year with each goddess.{{sfn|Cyrino|pp=95&ndash;96}}
|-

!scope="row" | [[Amun|Ammon]]<br><small>{{lang|grc|Ἄμμων}}</small>
| [[File:Zeus Ammon (Antikensammlung München).jpg|center|120px|alt=Head of Zeus with horns]]
| The principal deity of the [[Ancient Egyptian deities|Egyptian pantheon]].{{sfn|Griffiths|2003a|p=74}} Because of this position, he was equated by the Greeks with [[Zeus]].{{sfnm|Larson|2007a|1p=175|Griffiths|2003a|2p=74}} He was worshipped at the [[Siwa Oasis]] from at least the 6th century BC,{{sfn|Parke|p=197}} and during that century his oracle there came to be widely known.{{sfn|Larson|2007a|p=175}} Greek attention towards Ammon was due primarily to the Greek colony of [[Cyrene, Libya|Cyrene]] in Libya,{{sfn|Larson|2007a|p=175}} and by the 4th century BC he was worshipped in Athens.{{sfn|Burkert|1985|p=179}}
|-

!scope="row" | [[Cybele]]<br><small>{{lang|grc|Κυβέλη}}</small>
| [[File:Cybele, from Formale in Campania c. 60 BC, marble - Ny Carlsberg Glyptotek, Copenhagen, 20220618 1056 7035.jpg|center|100px|alt=Statue of a robed Cybele, seated]]
| A mother goddess from [[Anatolia]].{{sfn|Walton|Scheid|2003b|p=416}} She is the Anatolian form of a Great Mother goddess, and in Greece she was usually referred to as ''Meter''.{{sfn|Burkert|1985|pp=177&ndash;178}} During the 6th century BC, her worship proliferated through the Greek world, and in the same century she was introduced in Athens.{{sfn|Larson|2007a|pp=170&ndash;171}} Upon the spread of her cult, she was identified with [[Rhea (mythology)|Rhea]] (the mother of the first generation of [[twelve Olympians|Olympians]]), and other goddesses such as [[Gaia]] and [[Demeter]];{{sfn|Larson|2007a|p=171}} she may also have been identified with an indigenous mother goddess.{{sfn|Takacs|2003|loc=B. Greece, para. 2}} In artistic depictions, she is found seated on a throne, accompanied by lions and holding a tambourine.{{sfn|Takacs|2003|loc=B. Greece, para. 2}} Her cult was officially introduced in Rome around the end of the 3rd century AD.{{sfn|Walton|Scheid|2003b|p=416}}
|-

!scope="row" | [[Isis]]<br><small>{{lang|grc|Ἶσις}}</small>
| [[File:Relief depicting Isis, from the facade of the main temple of the sanctuary of Isis, Archaeological Museum, Dion (7076647679).jpg|center|140px|alt=Relief of Isis, holding grain]]
| An [[Ancient Egyptian deities|Egyptian goddess]].{{sfn|Grimal|loc=s.v. Isis, p. 238}} In [[Egyptian mythology]], she was the wife of [[Osiris]], and the mother of [[Horus]].{{sfn|Witt|p=18}} She was known to the Greeks as early as the [[archaic Greece|archaic period]] ({{circa||lk=yes}}800&ndash;480 BC), and possessed a temple in Athens by the 4th century BC.{{sfn|Woolf|p=75}} In the Graeco-Roman world, she presided over the family,{{sfn|Witt|p=18}} and was a healer and protective figure.{{sfn|Gordon|2003b|p=768}} [[Herodotus]] equates her with [[Demeter]].{{sfnm|Gordon|2003b|1p=768|Woolf||2p=75}}
|-

!scope="row" | [[Men (deity)|Men]]<br><small>{{lang|grc|Μήν}}</small>
| [[File:Bust of Mên, the Moon God, a god worshipped in the western interior parts of Anatolia, he is shown with a crescent like open horns on his shoulders, Roman period, Museum of Anatolian Civilizations, Ankara (26438852956).jpg|center|100px|alt=Bust of Men, with crescent moons extending from his shoulders]]
| A deity from western [[Anatolia]].{{sfn|Gordon|2003c|p=955}} He was a moon god, and his worship is most clearly documented in [[Lydia]] and [[Phrygia]].{{sfn|Petzl|loc=paras. 1, 3}} He is attested from the 4th century BC, with the earliest evidence of the [[Hellenistic period]] ({{circa||lk=yes}}323&ndash;30 BC) originating from Greece, particularly [[Attica]].{{sfn|Vollkommer|1992|p=473}} In art, he is found with crescent moons extending up from his shoulders; he typically wears a [[Phrygian cap]] and sleeved clothes, and sometimes holds a sceptre or rod.{{sfn|Petzl|loc=para. 4}}
|-

!scope="row" | [[Sabazios]]<br><small>{{lang|grc|Σαβάζιος}}</small>
| [[File:Busto sincretistico del dio Sabazio, III sec. d.C. -FG.jpg|center|120px|alt=Bust of Sabazios, bearded]]
| A god from [[Phrygia]] in [[Anatolia]].{{sfn|Grimal|loc=s.v. Sabazius, p. 410}} The earliest literary references to him are from the 5th century BC,{{sfn|Takacs|2008|loc=para. 2}} and his worship in [[Attica]] is mentioned in the 4th century BC.{{sfn|Parker|2003d|p=1341}} He was identified with [[Dionysus]], and an [[Orphism|Orphic]] myth of Dionysus's birth to [[Zeus]] and his daughter, [[Persephone]], was linked with the [[mystery religions|mysteries]] of Sabazios.{{sfn|Gicheva|pp=1068&ndash;1069}} In art, he is portrayed either with a beard and Phrygian garb, or in the image of Zeus-[[Jupiter (god)|Jupiter]]. There also survive [[votive offering|votive]] hands dedicated to him, which hold objects such as snakes or pine cones.{{sfn|Takacs|2008|loc=para. 3}}
|-

!scope="row" | [[Serapis]]<br><small>{{lang|grc|Σέραπις}}</small>
| [[File:SarapisHead.jpg|center|100px|alt=Head of Serapis, bearded, wearing a calathus]]
| A god derived from the syncretic Egyptian figure [[Osiris]]-[[Apis (deity)|Apis]].{{sfn|Gordon|2003d|p=1355}} This Egyptian antecedent had a cult in [[Memphis, Egypt|Memphis]], where he was a sacred bull figure.{{sfn|Quack|Takacs|loc=I. Egypt, para. 1}} This cult was adapted by the Greeks into that of Serapis;{{sfn|Thompson|p=213}} the first three [[Ptolemaic dynasty|Ptolemies]] had a [[Serapeum]] constructed in [[Alexandria]],{{sfnm|Quack|Takacs|1loc=II. Graeco-Roman Antiquity, para. 1|Gordon|2003d|p=1355}} and [[Ptolemy I Soter]] ({{circa||lk=yes}}367&ndash;282 BC) was said to have brought to the city a statue of [[Pluto (mythology)|Pluto]], which was given the name of Serapis.{{sfn|Clerc|Leclant|p=666}} The god was identified with Greek deities such as [[Dionysus]], Pluto, and [[Zeus]],{{sfn|Clerc|Leclant|p=667}} and in art he was depicted wearing a [[calathus (basket)|calathus]] atop his head.{{sfn|Quack|Takacs|loc=II. Graeco-Roman Antiquity, para. 1}} His worship was propagated, with temples built in places such as Athens and [[Corinth]].{{sfn|Quack|Takacs|loc=II. Graeco-Roman Antiquity, para. 2}}
|}

== Early deities ==
The following section is structured after the chapter "1. The Early Gods" in [[Timothy Gantz]]'s ''Early Greek Myth: A Guide to Literary and Artistic Sources''.{{sfn|Gantz|pp=1&ndash;56}}

In antiquity, the ''[[Theogony]]'' ({{circa||lk=yes}}700 BC), a work by the [[Boeotia]]n poet Hesiod, was considered the "standard mythical account" (according to Robin Hard) of the world's origins and earliest ages.{{sfn|Hard|pp=9, 21}} The poem details an extensive genealogy of the gods, and describes the events which led to the current state of the cosmos, under the rule of [[Zeus]].{{sfn|Hard|p=9}} The [[Creation myth|cosmogonic]] part of the work, which is fairly brief,{{sfn|Gantz|p=1}} begins the account of this mythical history.{{sfn|Hard|p=22}}

Though Hesiod's poem is the only [[wikt:theogony|theogony]] which is extant in its entirety, during the [[archaic Greece|archaic era]] (c. 800&ndash;480 BC) there existed similar works, ascribed to various legendary or historical writers such as [[Orpheus]], [[Musaeus of Athens|Musaeus]], [[Pherecydes of Syros|Pherecydes]], and [[Epimenides]].{{sfn|West|1966|p=12}} Of works outside the theogonic genre, [[Homer|Homeric epic]] only briefly references the world prior to Zeus's rule, and the 1st&ndash;2nd-century AD ''[[Bibliotheca (Apollodorus)|Bibliotheca]]'' of Apollodorus provides an account similar to Hesiod's.{{sfn|Gantz|pp=1, 3}}

=== Primal elements ===
Hesiod's cosmogony begins with [[Chaos (mythology)|Chaos]], who is followed by several other primal beings.{{sfn|Hard|pp=22&ndash;23}} The poet then details two generations of descendants of Chaos.{{sfn|Most|2018a|p=xxiv}} Later in the poem, he continues his enumeration of her descendants, listing various dismal abstractions who descend from her daughter, [[Nyx]] (these figures are listed under {{section link||Abstract personifications}}).{{sfn|Caldwell|p=7}} Of these primordial figures in Hesiod's poem, deities such as Nyx, [[Aether (mythology)|Aether]], and [[Eros]] feature in a number of other early cosmogonies.{{sfn|Fowler|p=6}}

<gallery mode="packed" heights="150">
File:Aether in battle with a lion-headed Giant.jpg|alt=Aether, fighting a lion-headed Giant, on a frieze|[[Aether (mythology)|Aether]] (right)
File:Atalanta Lekythos, 500-490 BC, Greek, Attic, attributed to Douris, ceramic - Cleveland Museum of Art - DSC08215.JPG|alt=Young adult Eros, winged and flying|[[Eros]]
File:Terracotta lekythos (oil flask) MET DP225322 (cropped).jpg|alt=Cloaked Nyx, flying a two-horse chariot|[[Nyx]]
</gallery>
{| class="wikitable"
!scope="col" | Name
!scope="col" | Description
|-
!scope="row" | [[Aether (mythology)|Aether]]
| Personification of the brightness present in the upper sky.{{sfn|Hard|p=24}} In the ''Theogony'', he is the offspring of [[Nyx]] and [[Erebus]], and the brother of [[Hemera]].{{sfnm|Gantz||1p=4|Fowler||2p=5}} He appears in a number of other early cosmogonies,{{sfn|Fowler|p=6}} and in an [[Orphism|Orphic]] theogony he is produced by [[Chronos]], alongside [[Chaos (mythology)|Chaos]] and Erebus.{{sfn|Meisner|p=126}}
|-

!scope="row" | [[Chaos (mythology)|Chaos]]
| The first being to exist in Hesiod's ''Theogony''.{{sfnm|Gantz||1p=3|Hard||2p=22}} The word means {{gloss|yawning}} or {{gloss|gap}}, though the location of Chaos, or what it sits between, is not specified.{{sfn|Gantz|p=3}} After Chaos there comes [[Gaia]], [[Tartarus]], and [[Eros]], and from Chaos herself is born [[Erebus]] and [[Nyx]].{{sfnm|Hard||1p=23|Gantz||2p=3&ndash;4}}
|-

!scope="row" | [[Erebus]]
| Personification of darkness.{{sfn|Hard|p=23}} In the ''Theogony'', he is the offspring of [[Chaos (mythology)|Chaos]], and the brother of [[Nyx]], with whom he produces [[Aether (mythology)|Aether]] and [[Hemera]].{{sfn|Tripp|loc=s.v. Erebus, p. 228}} In an [[Orphism|Orphic]] theogony, he is produced by [[Chronos]].{{sfn|West|1983|p=198}} The word {{lang|grc|Erebus}} is also often used to refer to the [[Greek underworld|underworld]].{{sfn|Hard|p=23&ndash;24}}
|-

!scope="row" | [[Eros]]
| God of love.{{sfnm|1a1=Grimal|1loc=s.v. Eros, p. 152|2a1=Hanfmann|2a2=Pollard|2a3=Arafat|2p=556}} He is typically considered the son of [[Aphrodite]],{{sfnm|1a1=Hermary|1a2=Cassimatis|1a3=Vollkommer|1p=556|2a1=Graf|2y=2004c|2loc=para. 1}} though in the ''Theogony'' he is among the earliest beings to exist.{{sfnm|Gantz||1p=3|Tripp||2loc=s.v. Eros, p. 232}} In other cosmogonies, he is similarly a primordial figure, a portrayal also present in [[Orphic literature]].{{sfn|Graf|2004b|loc=para. 2}} He is absent from [[Homer|Homeric epic]], and [[Greek lyric|lyric poets]] of the [[archaic Greece|archaic era]] ({{circa||lk=yes}}800&ndash;480 BC) present him as a representation of the subjective experience of love.{{sfn|Graf|2004b|loc=para. 1}} He appears in [[Aphrodite]]'s retinue alongside figures such as [[Himeros]] and [[Pothos (mythology)|Pothos]].{{sfnm|1a1=Hanfmann|1a2=Pollard|1a3=Arafat|1p=557|2a1=Graf|2y=2004c|2loc=para. 1}} In [[Thespiai]], he was venerated in the form of a stone,{{sfn|Burkert|1985|p=185}} and in cult he typically appears alongside Aphrodite.{{sfn|Graf|2004b|loc=para. 3}} The Romans referred to him as [[Cupid]] or Amor.{{sfnm|Tripp||1loc=s.v. Eros, pp. 232&ndash;233|Graf|2004b|2loc=para. 4}}
|-

!scope="row" | [[Gaia (mythology)|Gaia]]
| See {{section link||Nature deities}}.
|-

!scope="row" | [[Hemera]]
| The personification and goddess of the day.{{sfn|March|loc=s.v. Hemera, p. 369}} In the ''Theogony'', she is the offspring of [[Nyx]] and [[Erebus]], and the sister of [[Aether (mythology)|Aether]].{{sfn|Tripp|loc=s.v. Hemera, p. 270}} Hemera and [[Eos]] are frequently identified in later works.{{sfn|Hard|p=46}}
|-

!scope="row" | [[Nyx (mythology)|Nyx]]
| The goddess and personification of the night.{{sfn|Grimal|loc=s.v. Nyx, p. 314}} In the ''Theogony'', she is the offspring of [[Chaos (mythology)|Chaos]] and the sister of [[Erebus]], by whom she becomes the mother of [[Aether (mythology)|Aether]] and [[Hemera]].{{sfn|Karusu|p=905}} Without the help of a father, she gives rise to a brood of dismal personifications.{{sfn|Hard|p=26}} She is said to live at the extremes of the earth or in the [[Greek underworld|underworld]], and to drive a horse-pulled chariot.{{sfn|Walde|2006c|loc=para. 5}} In the ''[[Iliad]]'', even [[Zeus]] fears to upset her.{{sfn|Hard|p=25}} She figures prominently in early cosmogonies,{{sfn|Fowler|p=6}} and she appears to have been the first deity in the oldest known [[Orphism|Orphic]] theogonies.{{sfn|Edmonds|p=228}} In the [[Rhapsodies (Orphic literature)|Orphic Rhapsodies]], she is a ruler who supplants [[Phanes]].{{sfn|Guthrie|Spawforth|p=1056}}
|-

!scope="row" | [[Tartarus]]
| A region which sat far below the [[Greek underworld|underworld]],{{sfn|Grimal|loc=s.v. Tartarus, p. 433}} and its personification.{{sfn|Tripp|loc=s.v. Tartarus, p. 545}} In the ''Theogony'', he is one of the first beings to come into existence, appearing after [[Gaia]] and prior to [[Eros]].{{sfn|Hansen|p=139}} By Gaia, he becomes the father of the monstrous [[Typhon]] and (in later sources) of [[Echidna (mythology)|Echidna]].{{sfn|March|loc=s.v. Tartarus, p. 722}}
|}

=== Descendants of Gaia and Uranus ===
Aside from the progeny of Chaos, all the deities of Hesiod's poem, from this point on, descend from [[Gaia]] (or Earth).{{sfn|West|1966|p=35}} On her own, she produces several figures who represent parts of the phyical world, including [[Uranus (mythology)|Uranus]] (or Sky) and [[Pontus (mythology)|Pontus]] (or Sea), both of whom subsequently mate with her.{{sfn|Hard|p=24}} Together with Uranus, she sits at the head of the family which eventually produces the Olympians;{{sfn|Hard|pp=24, 31}} the couple's children include the twelve [[Titans]] (listed under {{section link||The Titans and their descendants}}), the youngest of whom, [[Cronus]], castrates his father.{{sfnm|Gantz||1p=10|Hard||2p=32}} The resulting spilt blood and detached genitals in time lead to further offspring.{{sfnm|Gantz||1pp=10&ndash;11|Hard||2pp=32&ndash;33}}

<gallery mode="packed" heights="150">
File:Klytaimnestra Erinyes Louvre Cp710.jpg|alt=Vase painting of two Erinyes, sleeping|[[Erinyes]]
File:Altar Pérgamo Urano 01.JPG|alt=Uranus, with wings, on a frieze|[[Uranus]]
</gallery>
{| class="wikitable"
!scope="col" | Name
!scope="col" | Description
|-
!scope="row" | [[Aphrodite]]
| See {{section link||Twelve Olympians}}.
|-

!scope="row" | [[Erinyes]]
| Figures who punish those who commit serious offences, particularly against family members.{{sfn|Hard|p=38}} Their names are [[Alecto]], [[Megaera]], and [[Tisiphone]].{{sfn|Johnston|2004|loc=para. 1}} In the ''Theogony'', they are produced from blood spilt onto the earth when [[Uranus (mythology)|Uranus]] is castrated by his son, [[Cronus]].{{sfnm|Tripp||1loc=s.v. Erinyes, p. 231|Gantz||2p=10}} Elsewhere, they are offspring of [[Nyx]].{{sfn|Gantz|p=13}} They are inhabitants of the [[Greek underworld|underworld]], and are capable of cursing mortals, or driving them mad.{{sfn|Johnston|2004|loc=para. 2}} Erinys ({{singular}} of 'Erinyes') was assimilated to [[Demeter]] in [[Arcadia (region)|Arcadia]], and was considered the mother of [[Arion]] by [[Poseidon]].{{sfn|Rose|Dietrich|2003c|p=556}} The Roman counterparts of the Erinyes are the Furies.{{sfnm|Sarian||1p=825|Grimal||2loc=s.v. Erinyes, p. 151}}
|-

!scope="row" | [[Meliae]]
| Considered by most scholars to be [[nymph]]s of [[fraxinus|ash trees]].{{sfn|Larson|2001|p=29}} According to Hesiod, they are born from drops of blood spilt when [[Uranus (mythology)|Uranus]]'s genitals are severed.{{sfn|Tripp|loc=s.v. meliae, p. 370}}
|-

!scope="row" | [[Ourea]]
| The mountains.{{sfnm|Gantz||1p=10|Tripp||2loc=s.v. creation myths, p. 173}} In the ''Theogony'', they are produced by [[Gaia]] without the aid of a father.{{sfn|Caldwell|p=6}}
|-

!scope="row" | [[Pontus (mythology)|Pontus]]
| The personification of the sea.{{sfnm|Grimal||1loc=s.v. Pontus, p. 387|Tripp||2loc=s.v. Pontus, p. 490}} In the ''Theogony'', he is the offspring of [[Gaia]], who produces him without a father.{{sfn|Tripp|loc=s.v. Pontus, p. 490}} By Gaia, he fathers [[Eurybia (mythology)|Eurybia]], [[Nereus]], [[Thaumas]], [[Phorcys]], and [[Ceto]].{{sfn|Hard|p=50}}
|-

!scope="row" | [[Uranus (mythology)|Uranus]]
| The personification of the sky.{{sfnm|Käppel|2009b|1loc=para. 1|Grimal||2loc=s.v. Uranus, p. 463}} He is the offspring of [[Gaia]], who produces him without the help of a partner.{{sfn|Gantz|p=10}} By Gaia, he fathers the [[Titans]], the [[Cyclopes]], and the [[Hecatoncheires]].{{sfn|Hard|p=32}} He imprisons his offspring within the earth, leading his Titan son Cronus to castrate him.{{sfn|Käppel|2009b|loc=para. 1}} He hurls the severed genitals into the ocean, and the blood spilt onto the earth in time produces the [[Erinyes]], [[Giants (Greek mythology)|Giants]], and [[Meliae]].{{sfn|Gantz|pp=10&ndash;11}}
|}

=== Descendants of Gaia and Pontus ===
The other lineage arising from Gaia is the family she produces with Pontus, which includes figures associated with the sea as well as an assortment of monsters.{{sfn|West|1966|p=36}}

<gallery mode="packed" heights="150">
File:Altar Pérgamo Keto 06.JPG|alt=Ceto, robed and with long hair, on a frieze|[[Ceto]]
File:Iris Louvre L43 n2.jpg|alt=Iris, winged, and with blonde hair|[[Iris (mythology)|Iris]]
File:Sea thiasos Nereis Glyptothek Munich 239 front n1.jpg|alt=Relief of a Nereid riding a sea-bull|A [[Nereid]]
File:Column krater, Sophilos, 590 BC, NAMA 12587, 191273.jpg|alt=Vase painting of Nereus, with a fishtail|[[Nereus]]
</gallery>
{| class="wikitable"
!scope="col" | Name
!scope="col" | Description
|-
!scope="row" | [[Anemoi|Winds]]
| See {{section link||Nature deities}}.
|-

!scope="row" | [[Astraeus]]
| The son of [[Crius]] and [[Eurybia (mythology)|Eurybia]].{{sfn|Gantz|p=25}} He is the husband of [[Eos]], by whom he becomes the father of the [[Anemoi|winds]] &ndash; [[Boreas]], [[Zephyrus]], and [[Notus]] &ndash; as well as the stars, including [[Phosphorus (morning star)|Eosphorus]].{{sfnm|Hard||1p=48|Gantz||2p=25}}
|-

!scope="row" | [[Ceto]]
| The daughter of [[Gaia]] and [[Pontus (mythology)|Pontus]].{{sfn|Hard|p=50}} She is the wife of the sea god [[Phorcys]], by whom she produces a brood of monstrous creatures, including the [[Gorgon]]s, the [[Graeae]], and [[Echidna (mythology)|Echidna]].{{sfn|Hard|pp=58&ndash;59, 62}}
|-

!scope="row" | [[Phosphorus (morning star)|Eosphorus]]
| The morning star.{{sfn|Tripp|loc=s.v. Eosphorus, p. 223}} He is one of the children of [[Eos]] and [[Astraeus]],{{sfn|Caldwell|p=9, table 11}} and his offspring, in different sources, include [[Stilbe]], [[Philonis]], and [[Leuconoe]].{{sfn|Fowler|pp=184&ndash;185}} His Roman counterpart is [[Lucifer]].{{sfn|Tripp|loc=s.v. Eosphorus, p. 224}}
|-

!scope="row" | [[Eurybia (mythology)|Eurybia]]
| The daughter of [[Gaia]] and [[Pontus (mythology)|Pontus]].{{sfn|Caldwell|p=7, table 6}} She is the wife of the [[Titans|Titan]] [[Crius]], by whom she becomes the mother of [[Astraeus]], [[Pallas (Titan)|Pallas]], and [[Perses (mythology)|Perses]].{{sfn|Hard|pp=48&ndash;49}}
|-

!scope="row" | [[Hecate]]
| See {{section link||Lesser deities}}.
|-

!scope="row" | [[Iris (mythology)|Iris]]
| The messenger of the gods and personification of the rainbow.{{sfn|Kossatz-Deissmann|1990|p=741}} She is considered the daughter of [[Thaumas]] and [[Electra]], and at times the wife of [[Zephyrus]].{{sfn|Hard|pp=56&ndash;57}} In the ''[[Iliad]]'', she is dispatched as divine messenger mostly by [[Zeus]], though she also acts independently in some instances.{{sfn|Gantz|p=17}} In later works, she serves [[Hera]].{{sfn|Richardson|2003c|p=766}} She sometimes transforms into another figure during a task, and her [[epithet]]s in the ''Iliad'' emphasise her swiftness.{{sfn|Kossatz-Deissmann|1990|p=741}} In art, she commonly has wings and carries a staff, and is often found accompanying more important deities.{{sfn|Hard|p=57}}
|-

!scope="row" | [[Nereus]]
| A sea god, and son of [[Gaia]] and [[Pontus (mythology)|Pontus]].{{sfn|Grimal|loc=s.v. Nereus, p. 308}} He is the husband of [[Doris (mythology)|Doris]], by whom he becomes the father of the fifty [[Nereids]], who live with him beneath the sea.{{sfn|Gantz|p=16}} He is one of the deities referred to as an "[[Old Man of the Sea]]", and is described as having prophetic abilities and being capable of shapeshifting.{{sfn|Bremmer|2006|loc=para. 1}} He is said to battle the hero [[Heracles]], changing himself into numerous forms during the struggle. This myth is represented in vase paintings; Nereus has the tail of a fish in the earliest depictions, and legs in later works.{{sfn|Hard|p=51}}
|-

!scope="row" | [[Nereids]]
| Sea nymphs, who are the fifty daughters of [[Nereus]] and [[Doris (Oceanid)|Doris]].{{sfnm|Hard||1p=51|Tripp||1loc=s.v. Nereïds, p. 395}} Ancient authors give varying lists of Nereids,{{sfn|Tripp|loc=s.v. Nereïds, p. 395}} and only a handful &ndash; such as [[Thetis]], [[Galateia]], [[Amphitrite]], and [[Psamathe (Nereid)|Psamathe]] &ndash; have any meaningful role in myth.{{sfn|Gantz|p=16}} They live with their father at the bottom of the sea, and were said to partake in song and dance.{{sfn|Ambühl|2006|loc=para. 2}} In art, they are often shown riding marine animals, accompanying a sea deity such as [[Poseidon]]. From the 4th century BC, they can be found partially or fully nude, and occasionally with fishtails.{{sfn|Ambühl|2006|loc=para. 2}}
|-

!scope="row" | [[Pallas (Titan)|Pallas]]
| A [[Titans|Titan]].{{sfnm|Tripp||1loc=s.v. Pallas (2), p. 442|Grimal||2loc=s.v. Pallas (1), p. 339}} In the ''Theogony'', he is the husband of [[Styx]] and the father of [[Zelus]], [[Nike (mythology)|Nike]], [[Kratos (mythology)|Kratos]], and [[Bia (mythology)|Bia]].{{sfnm|Hard||1p=49|Grimal||2loc=s.v. Pallas (1), p. 339}} Elsewhere, [[Eos]] is given as his daughter.{{sfn|Grimal|loc=s.v. Pallas (1), p. 339}}
|-

!scope="row" | [[Perses (Titan)|Perses]]
| The son of [[Crius]] and [[Eurybia (mythology)|Eurybia]].{{sfn|Parada|loc=s.v. Perses (1), p. 142}} With [[Asteria]], he produces the goddess [[Hecate]].{{sfn|Tripp|loc=s.v. Perses (3), p. 465}} Hesiod states that he is exceptionally wise.{{sfn|Hard|p=49}}
|-

!scope="row" | [[Phorcys]]
| An early sea god.{{sfnm|Tripp||1loc=s.v. Phorcys, p. 478|Grimal||2loc=s.v. Phorcys, p. 370}} He is most often considered the offspring of [[Gaia]] and [[Pontus (mythology)|Pontus]].{{sfn|Grimal|loc=s.v. Phorcys, p. 370}} His wife is [[Ceto]], with whom he produces a series of monsters, including the [[Gorgon]]s, the [[Graeae]], and [[Echidna]].{{sfn|Hard|pp=50, 58&ndash;59, 62}} In the ''[[Odyssey]]'', he is the father of [[Thoosa]] and is referred to as an "[[Old Man of the Sea]]".{{sfn|Gantz|p=19}} The [[Siren (mythology)|Sirens]], the [[Hesperides]], and [[Scylla]] are elsewhere given as his offspring.{{sfn|Ambühl|2007c|loc=para. 1}}
|-

!scope="row" | [[Thaumas]]
| The son of [[Gaia]] and [[Pontus (mythology)|Pontus]].{{sfn|Parada|loc=s.v. Thaumas (1), p. 174}} His wife is [[Electra]], by whom he becomes the father of the goddess [[Iris (mythology)|Iris]] and the [[Harpy|Harpies]].{{sfn|Caldwell|p=7}}
|}

=== The Titans and their descendants ===
The Titans, the twelve offspring of Uranus and Gaia, are the former gods, the generation who come before the Olympians.{{sfn|Hansen|p=302}} The group consists of six members of each sex:{{sfn|West|1966|p=36}} four male-female pairs are married couples,{{sfn|Gantz|p=27}} with the remaining two male Titans marrying other goddesses, and the remaining two female Titans later coupling with Zeus.{{sfn|Hard|p=40}} Many of the Titans' descendants relate to the physical world and its organisation.{{sfn|Hard|p=40}} In sources later than Hesiod, there is some disagreement as to the names of the twelve Titans,{{sfn|Hard|p=37}} and there are several figures described as Titans beyond the original group of twelve.{{sfn|Bremmer|2009|loc=para. 1}}

<gallery mode="packed" heights="150">
File:Comparable with the Nikias Painter - ARV 1335 extra - Herakles and Atlas and the garden of the Hesperides - draped youths - München AS - 10.jpg|alt=Vase painting of Atlas, holding up a disc|[[Atlas (mythology)|Atlas]]
File:Rhea handing a swaddled stone to Cronus, Attic terracotta pelike, c. 460–450 BC, Met 06.1021.144.jpg (cropped).jpg|alt=Rhea handing Cronus a swaddled stone|[[Cronus]] (right) and [[Rhea (mythology)|Rhea]] (left)
File:Eos Memnon Louvre G115.jpg|alt=A winged Eos holds a man's body in her arms|[[Eos]] (winged)
File:Okeanos London 1971.11-1.1.jpg|alt=Procession of figures in a vase painting|[[Oceanus]] and (immediately to his left) [[Tethys (mythology)|Tethys]]
File:Brygos Painter 370 10 Selene - gigantomachy (03).jpg|alt=Selene, flying a two-horse chariot|[[Selene]]
File:0029MAN-Themis.jpg|alt=Statue of a robed Themis|[[Themis]]
</gallery>

{| class="wikitable"
!scope="col" | Name
!scope="col" | Description
|-
!scope="row" | [[Asteria]]
| The daughter of [[Coeus]] and [[Phoebe (mythology)|Phoebe]].{{sfn|Parada|loc=s.v. Asteria (1), p. 30}} In the ''Theogony'', she marries [[Perses (son of Crius)|Perses]], and the two produce [[Hecate]].{{sfn|Gantz|p=40}} [[Zeus]] is said to chase her lustfully, resulting in her falling into sea and being transformed into a quail. In the place she lands rises an island, sometimes called Asteria, on which her sister [[Leto]] later gives birth.{{sfn|Tripp|loc=s.v. Asteria, p. 109}}
|-

!scope="row" | [[Atlas (mythology)|Atlas]]
| The offspring of the [[Titans|Titan]] [[Iapetus]] and an [[Oceanid]], either [[Clymene (wife of Iapetus)|Clymene]] or [[Asia (mythology)|Asia]].{{sfnm|Hard||1p=40|Tripp||2loc=s.v. Atlas, p. 120}} He is said to stand at the edge of the earth (in the far west or north) and hold up the sky.{{sfn|Scheer|2003|loc=para. 1}} Early sources give no explicit reason as to why he has this burden,{{sfn|Gantz|p=46}} though later authors state it is because of his role in the [[Titanomachy]].{{sfn|Hard|p=49}} A story from the ''[[Metamorphoses]]'' tells that [[Perseus]] encounters Atlas and causes him to become a mountain using the severed head of [[Medusa]]. He is also said to be approached by [[Heracles]], who tricks him and steals the golden apples from the nearby garden of the [[Hesperides]].{{sfn|Tripp|loc=s.v. Atlas, p. 122}}
|-

!scope="row" | [[Coeus]]
| One of the [[Titans]], children of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Hansen|p=66}} He marries [[Phoebe (mythology)|Phoebe]], with whom he produces [[Leto]] (the mother of [[Artemis]] and [[Apollo]]) and [[Asteria]].{{sfn|Hard|pp=37, 694}}
|-

!scope="row" | [[Crius]]
| One of the [[Titans]], offspring of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Tripp|loc=s.v. Crius, p. 177}} His wife is [[Eurybia (mythology)|Eurybia]], by whom he becomes the father of [[Astraeus]], [[Pallas (Titan)|Pallas]], and [[Perses (son of Crius)|Perses]].{{sfn|Hard|pp=40, 48}}
|-

!scope="row" | [[Cronus]]
| The youngest of the [[Titans]], the offspring of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Grimal|loc=s.v. Cronus, p. 115, p. 528, table 5}} He is chief among the Titans, and is ruler prior to [[Zeus]].{{sfn|Baudy|2005|loc=A. Brief description, paras. 1&ndash;2}} He is said to castrate his father with a sickle, overthrowing him, before becoming a tyrant. He swallows each child he has by his sister [[Rhea (mythology)|Rhea]], until she hands him a stone to swallow in place of their final child, Zeus.{{sfn|Tripp|loc=s.v. Cronus, p. 177}} Once grown, Zeus forces Cronus to disgorge his other children, who side with Zeus in a battle against the Titans, with Cronus and his siblings being defeated and banished to [[Tartarus]].{{sfn|Grimal|loc=s.v. Cronus, p. 115}} In Hesiod's ''[[Works and Days]]'', Cronus's reign is contrastingly described as an idyllic age in which there lives a golden race of humans.{{sfn|Hard|pp=69&ndash;70}} He was honoured in the [[Kronia]] festival, which may have been associated with the harvest, and he possessed a temple in [[Olympia, Greece|Olympia]].{{sfn|Baudy|2005|loc=C. Kronia, para. 1, D. Other cults and festivals, para. 1}} His Roman counterpart is [[Saturn (mythology)|Saturn]].{{sfnm|Tripp||1loc=s.v. Cronus, p. 177|Baudy|2005|2loc=A. Brief description, para. 1}}
|-

!scope="row" | [[Dione (Titaness)|Dione]]
| A consort of [[Zeus]] in some sources.{{sfn|Hard|p=41}} In the ''[[Bibliotheca (Apollodorus)|Bibliotheca]]'' of Apollodorus, she is one of the [[Titans]].{{sfn|Gantz|p=12}} [[Homer]] places her as the mother of [[Aphrodite]] (presumably by Zeus), and in the ''Theogony'' she is listed as one of the [[Oceanid]]s.{{sfn|Hard|p=80}} She was possibly considered the wife of Zeus prior to [[Hera]], who already had this role in the [[Mycenaean Greece|Mycenaean era]] ({{circa||lk=yes}}1750&ndash;1050 BC).{{sfn|Bloch|2004b|loc=para. 1}} Dione was venerated as his consort at the oracle of [[Dodona]], and the name 'Dione' is a feminine version of 'Zeus'.{{sfn|Larson|2007a|p=26}}
|-

!scope="row" | [[Eos]]
| The goddess of the dawn,{{sfnm|Scheer|2004|1loc=para. 1|Tripp||2loc=s.v. Eos, p. 223}} and the daughter of [[Hyperion (mythology)|Hyperion]] and [[Theia]].{{sfn|Parada|loc=s.v. Eos, p. 70}} With [[Astraeus]], she produces the [[Anemoi|winds]] &ndash; [[Boreas]], [[Zephyrus]], and [[Notus (mythology)|Notus]] &ndash; and the stars, including [[Phosphorus (morning star)|Eosphorus]].{{sfn|Tripp|loc=s.v. Eos, p. 223}} She is said to drive a chariot up from the horizon at the beginning of each day.{{sfn|Scheer|2004|loc=para. 1}} In myth, she steals away a number of young mortal men with amorous intent, as in the stories of [[Tithonus]], [[Orion (mythology)|Orion]], and [[Cleitus (mythology)|Cleitus]]. In the first of these, she lives with Tithonus, who Zeus grants immortality (but not eternal youth), and the couple produce two children, [[Emathion]] and [[Memnon]], before Tithonus slowly begins to deteriorate.{{sfn|Hard|p=47}} She is found in art from the 6th century BC onwards, and is typically portrayed with wings.{{sfn|Griffiths|2003b|p=526}}
|-

!scope="row" | [[Epimetheus (mythology)|Epimetheus]]
| The son of [[Iapetus]] and either [[Clymene (wife of Iapetus)|Clymene]] or [[Asia (Oceanid)|Asia]].{{sfn|Parada|loc=s.v. Epimetheus, p. 71}} His brother, [[Prometheus]], cautions him to refuse all gifts from [[Zeus]], but when the gods create [[Pandora]], the first woman, and Zeus has her sent to the half-witted Epimetheus, he accepts her. The two are married, and as a result she is brought among humans, allowing her to unleash upon them the evils from [[Pandora's box|her jar]].{{sfn|Hard|p=95}}
|-

!scope="row" | [[Helios]]
| See {{section link||Nature deities}}.
|-

!scope="row" | [[Hyperion (mythology)|Hyperion]]
| One of the [[Titans]], the offspring of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Caldwell|p=5, table 3}} His consort is [[Theia]], by whom he becomes the father of [[Helios]], [[Selene]], and [[Eos]].{{sfnm|Hard||1p=43|Tripp||2loc=s.v. Hyperion, p. 311}} He is frequently equated with Helios, and [[Homer]] uses "Hyperion" as an [[epithet]] of that god.{{sfn|Tripp|loc=s.v. Hyperion, p. 311}}
|-

!scope="row" | [[Iapetus (mythology)|Iapetus]]
| One of the [[Titans|Titan]] offspring of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Tripp|loc=s.v. Iapetus, p. 313}} In the ''[[Iliad]]'', he is mentioned as one of the Titans [[Zeus]] banishes to [[Tartarus]].{{sfn|Dowden|2003a|p=743}} In Hesiod's ''Theogony'', he is the father of [[Prometheus]], [[Epimetheus]], [[Atlas (mythology)|Atlas]], and [[Menoetius]], and the husband of [[Clymene (wife of Iapetus)|Clymene]], though other sources give his consort as [[Asia (Oceanid)|Asia]].{{sfn|Grimal|loc=s.v. Iapetus, p. 225}}
|-

!scope="row" | [[Leto]]
| See {{section link||Lesser deities}}.
|-

!scope="row" | [[Menoetius (mythology)|Menoetius]]
| The son of [[Iapetus]] and either [[Clymene (wife of Iapetus)|Clyemene]] or [[Asia (Oceanid)|Asia]].{{sfn|Parada|loc=s.v. Menoetius 1, p. 117}} [[Zeus]] punishes his hubris by hitting him with lightning and hurling him down to [[Tartarus]].{{sfn|Grimal|loc=s.v. Menoetius, p. 286}}
|-

!scope="row" | [[Metis (mythology)|Metis]]
| One of the [[Oceanid]]s, offspring of [[Oceanus]] and [[Tethys (mythology)|Tethys]].{{sfn|Tripp|loc=s.v. Metis (1), p. 377}} In the ''Theogony'', she is the first goddess [[Zeus]] marries.{{sfn|Käppel|2006b|loc=para. 1}} When he hears that she is destined to bear a child who will overthrow him, he swallows her.{{sfn|Grimal|loc=s.v. Metis, p. 289}} Metis, pregnant with [[Athena]], births her daughter inside Zeus, and Athena emerges from his head. Metis exists within him permanently, a position from which she provides him counsel.{{sfn|Tripp|loc=s.v. Metis (1), pp. 378&ndash;379}} In [[Bibliotheca (Apollodorus)|Apollodorus]]'s account, she aids Zeus against his father, [[Cronus]], by delivering the latter an emetic, which frees Zeus's siblings from his father's stomach.{{sfn|Hard|p=69}}
|-

!scope="row" | [[Mnemosyne]]
| The personification of memory.{{sfnm|Hard||1p=37|Grimal||2loc=s.v. Mnemosyne, p. 293}} She is the one of the [[Titans|Titan]] daughters of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Tripp|loc=s.v. Mnemosyne, p. 383}} In the ''Theogony'', she lies with [[Zeus]] for nine consecutive nights, resulting in the birth of the nine [[Muses]].{{sfn|Gantz|p=54}} She had some existence in cult, appearing alongside the Muses in particular.{{sfnm|Walde|2006a|1loc=para. 1}}
|-

!scope="row" | [[Oceanid]]s
| Ocean [[nymph]]s, the 3000 female offspring of [[Oceanus]] and [[Tethys (mythology)|Tethys]].{{sfnm|Hard|p=40}} The forty-one oldest Oceanids are enumerated in the ''Theogony'', and other lists are given in later works.{{sfnm|Ambühl|2007a|1loc=para. 1|Kahil|Icard-Gianolio|2pp=29&ndash;30}} They are said to be protectors of the young.{{sfn|Tripp|loc=s.v. Oceanids, p. 401}} Some of them feature in the retinue of [[Artemis]], and others are mentioned as companions of [[Persephone]] before her abduction.{{sfn|Ambühl|2007a|loc=para. 1}} Individual Oceanids include [[Styx]], [[Doris (Oceanid)|Doris]], [[Metis (mythology)|Metis]], and [[Peitho]].{{sfnm|Gantz||1p=29|Hard||2p=41}}
|-

!scope="row" | [[Oceanus]]
| The god of the river believed to encompass the earth and give rise to all other water bodies.{{sfn|Hard|p=36}} He is one of the [[Titans]], the offspring of [[Gaia]] and [[Uranus (mythology)|Uranus]].{{sfnm|Hansen||1p=302|Tripp||2p=s.v. Oceanus, p. 401}} His wife is [[Tethys (mythology)|Tethys]], by whom he is the father of the 3000 [[Oceanid]]s and the 3000 [[river gods (Greek mythology)|river gods]].{{sfn|March|loc=s.v. Oceanus, p. 541}} The ''[[Iliad]]'' possibly refers to him as the forefather of the gods.{{sfnm|Fowler||1p=11|Gantz||2p=11}} Various monsters and peoples are said to reside next to the river Oceanus, at the far extent of the world.{{sfn|Ambühl|2007b|loc=I. Myth, para. 5}} Artistic depictions portray him as part human and part marine creature.{{sfn|Ambühl|2007b|loc=I. Myth, para. 6}}
|-

!scope="row" | [[Phoebe (Titaness)|Phoebe]]
| A female [[Titans|Titan]], one of the offspring of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Grimal|loc=s.v. Phoebe (1), p. 369}} Her husband is her brother, [[Coeus]], by whom she becomes the mother of [[Leto]] and [[Asteria]],{{sfn|Caldwell|p=9}} and thereby the grandparent of [[Apollo]] and [[Artemis]].{{sfn|Hard|pp=40, 78}} In some accounts, she is credited as the founder of the [[Pythia|Delphic oracle]], which she hands on to Apollo.{{sfn|Grimal|loc=s.v. Phoebe (1), p. 369}}
|-

!scope="row" | [[Prometheus]]
| See {{section link||Lesser deities}}.
|-

!scope="row" | [[Rhea (mythology)|Rhea]]
| One of the female [[Titans]], daughters of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|March|loc=s.v. Titans, p. 759}} She is the wife of [[Cronus]], and the mother of [[Hestia]], [[Demeter]], [[Hera]], [[Hades]], [[Poseidon]], and [[Zeus]].{{sfn|Grimal|loc=s.v. Rhea, p. 403}} Her husband swallows each child upon their birth, until Rhea hides away their final child, Zeus, instead delivering Cronus a stone to consume. Once grown, Zeus wages war against Cronus, during which Rhea has [[Oceanus]] and [[Tethys (mythology)|Tethys]] look after [[Hera]].{{sfn|Tripp|loc=s.v. Rhea, p. 512}} As early as the 5th century BC, Rhea was identified with [[Cybele]].{{sfn|Gury|1994a|p=628}}
|-

!scope="row" | [[River gods (Greek mythology)|River gods]]
| See {{section link||Nature deities}}.
|-

!scope="row" | [[Selene]]
| The goddess and personification of the moon.{{sfnm|Hard||1p=46|Grimal||2loc=s.v. Selene, p. 415}} In the ''Theogony'', she is the offspring of [[Hyperion (Titan)|Hyperion]] and [[Theia]].{{sfn|Grimal|loc=s.v. Selene, p. 1379}} She is said to fall for the beautiful [[Endymion (mythology)|Endymion]], who sleeps permanently, with the two producing fifty daughters.{{sfn|Tripp|loc=s.v. Selene, p. 525}} She also has an affair with [[Pan (god)|Pan]], and births [[Pandia]] and [[Ersa]] to [[Zeus]].{{sfn|Gury|1994b|p=706}} She is found in art as early as the 5th century BC. She is depicted flying her horse-pulled (or oxen-pulled) chariot through the sky, and can also be found on horseback.{{sfn|Gordon|2008|loc=para. 1}}
|-

!scope="row" | [[Styx]]
| The goddess of the river [[Styx]], the main river of the [[Greek underworld|underworld]].{{sfn|Tripp|loc=s.v. Styx, p. 538}} She is the oldest of the [[Oceanids]], the daughters of [[Oceanus]] and [[Tethys (mythology)|Tethys]],{{sfn|Giudice|p=818}} and is the wife of [[Pallas (Titan)|Pallas]], with whom she produces [[Zelus]], [[Nike (mythology)|Nike]], [[Kratos (mythology)|Kratos]], and [[Bia (mythology)|Bia]].{{sfn|March|loc=s.v. Styx, 713}} She aids [[Zeus]] and the younger gods in the [[Titanomachy]], for which Zeus makes swearing upon her waters the highest oath of the gods.{{sfn|Silke|loc=para. 1}} She is said to reside in the underworld.{{sfn|Tripp|loc=s.v. Styx, p. 539}}
|-

!scope="row" | [[Tethys (mythology)|Tethys]]
| One of the [[Titans]], offspring of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Grimal|loc=s.v. Tethys, p. 440}} She is the wife of her brother [[Oceanus]], by whom she becomes the mother of the 3000 [[river gods (Greek mythology)|river gods]] and 3000 [[Oceanids]].{{sfn|Caldwell|p=9}} In the ''[[Iliad]]'', she and her husband may be referred to as the progenitors of the gods.{{sfnm|Fowler||1p=11|Gantz||2p=11}} During [[Zeus]]'s battle against the Titans, [[Hera]] is sent to stay with Oceanus and Tethys at the far extremes of the earth. The couple, who have become alienated, are brought together again by Hera.{{sfnm|Grimal||1loc=s.v. Tethys, p. 440|Waldner|2009a|2loc=para. 1}}
|-

!scope="row" | [[Theia]]
| One of the female [[Titans]], offspring of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Tripp|loc=s.v. Theia, p. 558}} She is the wife of [[Hyperion (mythology)|Hyperion]], by whom she becomes the mother of [[Helios]], [[Selene]], and [[Eos]].{{sfn|March|loc=s.v. Theia, p. 739}}
|-

!scope="row" | [[Themis]]
| One of the [[Titans]], a daughter of [[Uranus (mythology)|Uranus]] and [[Gaia]].{{sfn|Hard|pp=32, 37}} Hesiod names her as the second goddess married by [[Zeus]], with their union producing the three [[Horae]] and three [[Moirai]].{{sfn|Sourvinou-Inwood|2003c|p=1497}} She is the goddess who presides over "sacred ancient law",{{sfn|Käppel|2009a|loc=para. 1}} and she provides counsel to Zeus.{{sfn|Grimal|loc=s.v. Themis, p. 443}} [[Aeschylus]] names her as the mother of [[Prometheus]], and equates her with [[Gaia]].{{sfn|Sourvinou-Inwood|2003c|p=1496}} She possesses the power of prophecy, and delivers oracles (including that which stops Zeus from wedding Thetis). She is also said to be an owner of the [[Pythia|Delphic oracle]] prior to [[Apollo]].{{sfn|Tripp|loc=s.v. Themis, p. 559}} She was worshipped in a number of locations, including at [[Rhamnous]], where she was venerated in conjunction with [[Nemesis]].{{sfn|Käppel|2009a|loc=para. 3}}
|}

== Groups of divinities and nature spirits ==
The following section is based upon the chapter "6. Lesser deities and nature-spirits" in Robin Hard's ''Routledge Handbook of Greek Mythology'', and the section "Minor Divinities" in Timothy Gantz's ''Early Greek Myth: A Guide to Literary and Artistic Sources''.{{refn|{{harvnb|Hard|pp=204&ndash;224}}; {{harvnb|Gantz|pp=135&ndash;151}}. The figures listed here are all those discussed by either Hard or Gantz in the relevant sections, with the exception of individual deities, who are excluded.}}

Among the various minor deities are divine groups such as the [[Muses]] or [[Horae]].{{sfn|Hard|p=204}} These sorts of divinities are referred to under a collective name, and appear in one another's company.{{sfn|Burkert|1985|p=173}} The members of these groups, who are sometimes individually named, are consistently of one sex and are around the same age,{{sfn|Burkert|1985|p=173}} though their number often differs by source, as do their names.{{sfn|Hansen|p=151}} These divinities often feature in the retinue of major gods, or are otherwise said to accompany such deities; the [[satyr]]s and [[maenad]]s, for example, are among the companions of [[Dionysus]], and the dancing [[Kouretes]] surround the infant [[Zeus]].{{sfn|Burkert|1985|pp=173&ndash;174}} In some cases, these divine groups reflect the existence of real-world religious associations.{{sfn|Burkert|1985|pp=173&ndash;174}}

The various nature spirits, such as the [[nymphs]] and satyrs, are inhabitants of different parts of the landscape, and fall somewhere between gods and humans.{{sfn|Hard|p=204}} In antiquity, for example, there was disagreement as to the mortality of nymphs (who were sometimes described as goddesses), though it was seen as evident that they lived long enough to be virtually immortal by human standards.{{sfn|Larson|2001|pp=4, 29&ndash;30}} Similarly, whether or not satyrs were immortal seems to have been uncertain in ancient times.{{sfn|Hansen|p=280}}

<gallery mode="packed" heights="150">
File:Dionysos Horai Louvre MR720.jpg|alt=Procession of four figures, the first male|The three [[Horae]] (centre and right)
File:Base with reliefs of the birth of Zeus (Rome Mus Cap 1944) 04 crop.jpg|alt=Infant Zeus is suckled, and two men hold shields|Two [[Corybantes|Kouretes]]
File:Makron ARV 462 47 maenads and satyrs 02.jpg|alt=An ithyphallic satyr grasps a draped maenad|A [[maenad]] (left) and [[satyr]] (right)
File:Three nymphs, marble relief, c. 320–300 BC.jpg|alt=Three robed women walking|Three [[nymph]]s
</gallery>

{| class="wikitable"
!scope="col" | Name
!scope="col" | Description
|-
!scope="row" | [[Cabeiri]]
| See {{section link||Other deities in cult}}.
|-

!scope="row" | [[Charites]]
| See {{section link||Other deities in cult}}.
|-

!scope="row" | [[Dactyl (mythology)|Dactyls]]
| Figures described as companions of [[Rhea (mythology)|Rhea]] (or at times [[Cybele]]). Their name translates as {{gloss|fingers}}.{{sfn|Grimal|loc=s.v. Dactyls, p. 124}} In the ''[[Phoronis (epic poem)|Phoronis]]'', they are three in number, and are companions of [[Adrasteia]] who originate from [[Mount Ida (Turkey)|Ida]].{{sfn|Gantz|p=148}} Elsewhere they are more numerous, with some sources describing them as ten or 100 in number.{{sfnm|Grimal||1loc=s.v. Dactyls, p. 124|Hard||2p=221}} They are sometimes described as metal-workers or magicians,{{sfn|Hard|p=221}} and can be found, equated with the [[Kouretes]], as protectors of the young [[Zeus]].{{sfn|Rose|Dietrich|2003d|p=745}}
|-

!scope="row" | [[Horae]]
| The Seasons,{{sfn|Tripp|loc=s.v. Horae, p. 307}} daughters of [[Zeus]] and [[Themis]].{{sfn|Hansen|p=68}} They are three or four in number,{{sfn|Heinze|2005b|loc=para. 1}} and [[Hesiod]] names them as [[Eunomia (goddess)|Eunomia]], [[Dike (mythology)|Dike]], and [[Eirene (Greek goddess)|Eirene]].{{sfn|March|loc=s.v. Horae, p. 402}} In Athens, they called Thallo, Auxo, and Carpo.{{sfnm|Grimal||1loc=s.v. Horae, p. 217|March||2loc=s.v. Horae, p. 402}} They are connected with plant life and with order,{{sfn|Machaira|p=502}} and [[Homer]] states that they stand guard outside the entrance to [[Mount Olympus|Olympus]].{{sfn|Heinze|2005b|loc=para. 3}} They had a sanctuary in [[Attica]], and there is evidence of their worship elsewhere. In art, they often cannot be told apart from the [[nymph]]s and [[Charites]].{{sfn|Heinze|2005b|loc=paras. 5&ndash;6}}
|-

!scope="row" | [[Korybantes]]
| Figures who accompany [[Cybele]].{{sfn|Hard|p=72}} They were commonly equated with the [[Kouretes]], and are similarly described as dancers who clang their spears upon their shields.{{sfn|Tripp|loc=s.v. Corybantes, p. 172}} They are ascribed numerous parentages in different sources, with [[Apollo]] or [[Rhea (mythology)|Rhea]] frequently being named as one of their parents.{{sfn|Hard|p=219}}
|-

!scope="row" | [[Kouretes]]
| Figures who protect the young [[Zeus]] by producing a din with their spears and shields, so that the child's crying cannot be heard by his father, [[Cronus]].{{sfn|Hard|p=75}} Some writers give their number as two or nine.{{sfn|Grimal|loc=s.v. Curetes, p. 117}} The location in which they protect Zeus is usually given as [[Dikti|Mount Dicte]] on [[Crete]], though sometimes it is said to be [[Mount Ida]].{{sfn|Gordon|2003a|loc=para. 1}} A [[literary fragment|fragment]] of [[Hesiod]] calls them offspring of the daughters of [[Dorus (mythology)|Dorus]].{{sfn|Gantz|p=147}} Their cult was spread across Crete, and existed in locations such as [[Olympia, Greece|Olympia]], [[Ephesus]], [[Messenia]], and the island of [[Santorini|Thera]] (an early location of worship).{{sfn|Gordon|2003a|loc=para. 3}} They were often conflated with the Korybantes.{{sfn|Hard|p=218}}
|-

!scope="row" | [[Maenad]]s
| Female figures in the retinue of [[Dionysus]], who follow him in his travels.{{sfn|Tripp|loc=s.v. maenads, p. 354}} Artistic depictions portray them as nude or thinly clothed women, holding [[thyrsus|thyrsi]], [[kantharos|kantharoi]], or musical instruments such as flutes or tambourines.{{sfn|Grimal|loc=s.v. Maenads, pp. 269&ndash;270}} The nymphs who nurse the young Dionsyus are said to be the first Maenads.{{sfn|Grimal|loc=s.v. Maenads, p. 270}} The term is also used to refer to the historical women who took inspiration from the mythical Maenads.{{sfn|Heinze|2006|loc=para. 1}}
|-

!scope="row" | [[Muses]]
| See {{section link||Other deities in cult}}.
|-

!scope="row" | [[Nymph]]s
| Female divinities connected with nature, and conceived of as human women.{{sfn|Käppel|2006c|loc=para. 1}} There are types of nymphs, some of which are connected to certain habitats &ndash; such as the [[dryad]]s (tree nymphs), [[Oread]]s (mountain nymphs), or [[Meliae]] (ash tree nymphs) &ndash; and others are of a specific parentage, such as the [[Nereid]]s (daughters of [[Nereus]]) or [[Oceanid]]s (daughters of [[Oceanus]]).{{sfn|Hansen|pp=239&ndash;240}} In the [[Homer|Homeric epics]], they are called daughters of [[Zeus]].{{sfn|Hard|p=209}} They are typically found in groups, and are frequently included as part of a nature-dwelling god's retinue.{{sfn|Käppel|2006c|loc=para. 2}} Their cult is attested by the time of [[Homer]] ({{circa||lk=yes}}750–700 BC), and their worship was linked with caves and with the [[River gods (Greek mythology)|river gods]].{{sfn|Maldkin|p=1056}} The term was sometimes used more generally to refer to young women.{{sfn|Gantz|p=142}}
|-

!scope="row" | [[Satyr]]s
| Male figures who live in the wilderness.{{sfn|March|loc=s.v. Satyrs, p. 688}} They are first attested around the start of the 6th century BC, and are among the figures in [[Dionysus]]'s retinue.{{sfn|Heinze|Bäbler|loc=I. Mythology, art and cult, para. 1}} They are depicted as part human and part animal, [[phallus|ithyphallic]], and tailed.{{sfn|Grimal|loc=s.v. Satyrs, p. 412}} Although early representations depict them with horse-like features, they gradually come closer to humans, before developing more goat-like traits in the [[Hellenistic era]] ({{circa||lk=yes}}323&ndash;30 BC).{{sfn|Seaford|p=1361}} They are generally shown as nude, bald, and snub-nosed, with their equine features extending to their ears, their tail, and (less often) their feet.{{sfnm|Heinze|Bäbler|1loc=I. Mythology, art and cult, para. 1, II. Features of the iconography, para. 1}} Their first literary mention is a [[literary fragment|fragment]] of [[Hesiod]], which calls them offspring of daughters of [[Dorus (mythology)|Dorus]], as well as "worthless" and "good-for-nothing".{{sfn|Hard|pp=212, 219}} In myth, they are often found lusting after [[nymph]]s.{{sfn|Tripp|loc=s.v. satyrs, p. 521}} Their Roman counterparts are the [[faun]]s.{{sfnm|March||1loc=s.v. Satyrs, p. 688|Tripp||2loc=s.v. satyrs, p. 521}}
|-

!scope="row" | Silenoi
| Companions of [[Dionysus]], who live in the wild.{{sfn|Hard|p=212}} They are first mentioned in the ''[[Homeric Hymn]] to [[Aphrodite]]'', where they are said to be sexual partners of the mountain [[nymph]]s.{{sfn|Gantz|pp=135&ndash;136}} In art, they seem to be identical in appearance to the [[satyr]]s;{{sfn|Heinze|Bäbler|loc=I. Mythology, art and cult, para. 1}} they are perhaps the same figures as the satyrs, though they may have initially been separate.{{sfn|Gantz|p=137}}
|-

!scope="row" | [[Telchines]]
| Magical figures from the island of [[Rhodes]].{{sfn|Tripp|loc=s.v. Telchines, p. 549}} They are said to be the original inhabitants of a number of islands in the [[Aegean Sea]].{{sfn|Ambühl|2009a|loc=para. 1}} They are magicians and shapeshifters, and in art they are portrayed as amphibious creatures who are part fish or part snake.{{sfn|Grimal|loc=s.v. Telchines, p. 435}} They are sometimes said to invent metal-working, and different authors credit them with the creation of objects such as the [[Trident of Poseidon]] or the sickle of [[Cronus]].{{sfnm|Gantz||1p=149|Hard||2p=221}}
|-

!scope="row" | [[Thriae]]
| Prophetesses who are offspring of [[Zeus]].{{sfn|Grimal|loc=s.v. Thriai, p. 454}} They are nymphs belonging to [[Mount Parnassus]], and are three in number. They are said to be among the first to practice divination, doing so through the use of pebbles.{{sfn|Tripp|loc=s.v. Thriae, p. 576}}
|}

== Abstract personifications ==
Note that abstract personifications listed in previous sections are excluded here.

The Greeks often personified abstract concepts and represented them as deities; these concepts could range from emotions such as love or fear, to forces such as persuasion, luck or longing, and to states such as night, victory, or death.{{sfn|Hansen|p=264}} The sex of the resulting deity was dictated by the [[Grammatical gender|gender]] of the personified noun.{{sfn|Hansen|p=264}} Such personifications are first attested in Greece in the 8th century BC, with the emergence of [[epic poetry]].{{sfn|Stafford|2007|p=72}} In this genre, they are portrayed as anthropomorphic, and feature in roles which connect them to other deities of the pantheon, and to other personifications.{{sfn|Burkert|1985|p=185}} They sometimes appear in the retinues of major gods &ndash; for example, [[Eros]] and [[Himeros]] are companions of [[Aphrodite]] &ndash; and they commonly feature, genealogically linked to one another, in cosmogonies &ndash; for example, in the ''[[Theogony]]'', the descendants of [[Nyx]] (Night) include [[Thanatos]] (Death), [[Hypnos]] (Sleep), and [[Eris (mythology)|Eris]] (Strife), among various others.{{sfn|Hansen|pp=263&ndash;264}}

Although personifications originated in poetry,{{sfn|Burkert|1985|p=185}} some of those who were more developed in literature were also represented in ancient art.{{sfn|Stafford|2007|p=74}} The earliest known artistic depiction is the Chest of [[Cypselus]] ({{circa||lk=yes}}600 BC), which was followed in the late 6th century BC by representations in vase painting.{{sfn|Stafford|2007|p=74}} Various personifications from epic poetry later developed cults, the earliest of which are attested in the 6th century BC; by the 4th century BC, there was worship of personifications who had no connection to the epic tradition.{{sfn|Stafford|2000|p=84}} Only two personifications, [[Nemesis]] and [[Themis]], are known to have been the dedicatees of a sanctuary, which was located in [[Rhamnous]].{{sfn|Stafford|2000|p=17}}

<gallery mode="packed" heights="150">
File:Eris Antikensammlung Berlin F1775.jpg|alt=Eris, with wings and a dress|[[Eris (mythology)|Eris]]
File:Euphronios krater side A MET L.2006.10.jpg|alt=Thanatos and Hypnos carry a corpse|[[Hypnos]] (left) and [[Thanatos]] (right)
File:Lyssa, vase painting, c. 350–340 BC, British Museum.jpg|alt=Lyssa, winged and holding a goad|[[Lyssa]]
File:Κεφαλή Νεμέσεως, 2ος αι. μ.Χ., ΜΑΑ Αθηνών 02.jpg|alt=Head of Nemesis|[[Nemesis]]
File:Nike of Samothrake Louvre Ma2369 n4.jpg|alt=Winged statue of Nike, missing the head|[[Nike (mythology)|Nike]]
File:Amore condotto dalla persuasione alla presenza di venere e anteros, da casa dell'amoe punito a pompei, 9257, 02.JPG|alt=Mosaic of a robed Peitho|[[Peitho]]
File:Fortuna, inv. 2244 - Braccio Nuovo, Museo Chiaramonti - Vatican Museums - DSC00920.jpg|alt=Statue of Tyche, holding a cornucopia|[[Tyche]]
</gallery>

{| class="wikitable"
!scope="col" | Name
!scope="col" | Personified concept
!scope="col" | Description
|-
!scope="row" | [[Achlys]]
| Misery, sadness{{sfn|W. Smith|loc=s.v. Achlys}}
| In the ''[[Shield of Heracles]]'', she is one of the figures pictured on [[Heracles]]' shield. Her Latin counterpart, Caligo, is said to be the parent of [[Chaos (mythology)|Chaos]] and [[Nyx|Nox]] in the ''[[Fabulae]]''.{{sfn|Graf|2002a|loc=para. 1}}
|-

!scope="row" | [[Adikia]]
| Injustice{{sfn|Bell|loc=s.v. Adicia, p. 4}}
| Her earliest attestation is a representation on the [[Chest of Cypselus]] ({{circa||lk=yes}}600 BC), which shows her being pummeled by [[Dike (mythology)|Dike]].{{sfn|Shapiro|1993|pp=39, 43}} The two are also depicted on a pair of 6th-century BC [[Attica|Attic]] vases. In art, Adikia is portrayed as ugly, and she has spots in one instance.{{sfn|A. C. Smith|p=15}}
|-

!scope="row" | [[Agon]]
| Athletic contests{{sfn|Pollitt|p=140}}
| There existed a statue of him at [[Olympia, Greece|Olympia]].{{sfn|W. Smith|loc=s.v. Agon}}
|-

!scope="row" | [[Aidos]]
| Shame or modesty{{sfn|Bell|loc=s.v. Aedos, p. 6}}
| She appears in the ''[[Works and Days]]'' alongside [[Nemesis]], and [[Sophocles]] states that she sits beside [[Zeus]] and looks over all actions that are taken.{{sfn|Graf|2002c|loc=para. 1}} In [[Plato]]'s story of [[Protagoras]], Aidos approaches humankind alongside [[Dike (mythology)|Dike]].{{sfn|Lloyd-Jones|p=132}} 
|-

!scope="row" | [[Aion (deity)|Aion]]
| Eternal time.{{sfn|Wernicke|1893a|loc=para. 1}}
| [[Euripides]] calls [[Chronos]] his father, and he is mentioned in the [[preface|proem]] of the ''[[Orphic Hymns]]'', though he is otherwise absent from [[Orphic literature]]. In [[Nonnus]]'s ''[[Dionysiaca]]'', he is an old man who advises [[Zeus]].{{sfn|Wernicke|1893a|loc=para. 1}}
|-

!scope="row" | [[Alala]]
| The war cry{{sfn|Wernicke|1893b|loc=para. 1}}
| According to [[Pindar]], she is the daughter of [[Polemos]].{{sfn|Race|pp=322, 323}}
|-

!scope="row" | [[Alastor]]
| The curse of generational guilt{{sfn|Rose|Dietrich|2003a|p=49}}
| He features in [[Greek tragedy|tragic literature]], and is described as the figure who enacts vengeance for wicked actions. In [[Aeschylus]], however, he is a [[daimon]] who is pernicious in nature, but unassociated with vengeance.{{sfn|Wernicke|1893c|loc=para. 1}}
|-

!scope="row" | [[Aletheia]]
| Truth{{sfn|Settis|p=486}}
| She is said to the offspring of [[Zeus]], and to nurture [[Apollo]] during his childhood.{{sfn|Graf|2003a|loc=para. 1}}
|-

!scope="row" | [[Algea (mythology)|Algea]]
| Pains{{sfn|Gantz|p=10}}
| They are daughters of [[Eris (mythology)|Eris]].{{sfn|Caldwell|p=6, table 5}}
|-

!scope="row" | [[Alke]]
| Battle strength{{sfn|Stoevesandt et al.|p=207}}
| In the ''[[Iliad]]'', she is depicted on the [[aegis]].{{sfn|Graf|2015|pp=135, 137}}
|-

!scope="row" | [[Amechania]]
| Impossibility{{sfn|Wernicke|1894a|loc=para. 1}}
| One of the gods of the people of [[Andros]], according to [[Herodotus]].{{sfn|Godley|pp=114, 115}}
|-

!scope="row" | [[Amphilogiai]]
| Verbal exchanges{{sfn|Wernicke|1894b|loc=para. 1}}
| They are offspring of [[Eris (mythology)|Eris]].{{sfn|Parada|p=189}}
|-

!scope="row" | [[Anaideia]]
| Shamelessnes{{sfn|Wernicke|1894c|loc=para. 1}}
| Authors mention an altar or sanctuary dedicated to Anaideia in Athens.{{sfn|Wernicke|1894c|loc=para. 1}}
|-

!scope="row" | [[Ananke (mythology)|Ananke]]
| Necessity or compulsion{{sfn|Simon|1981|p=757}}
| She is first attested as a cosmic goddess in the 5th century BC, appearing in the works of [[Parmenides]], [[Simonides]], and [[Empedocles]].{{sfn|West|1983|p=195}} In the [[Hieronyman Theogony]], attributed to [[Orpheus]], she produces [[Aether (mythology)|Aether]], [[Chaos (mythology)|Chaos]], and [[Erebus]] by [[Chronos]].{{sfn|Meisner|p=144}} In the [[Hellenistic period]] ({{circa||lk=yes}}323&ndash;30 BC), she is identified with [[Adrasteia]].{{sfn|West|1983|pp=195&ndash;196}} In [[Plato]]'s ''[[Republic (Plato)|Republic]]'', she is the mother of the [[Moirai]].{{sfn|Dräger|loc=para. 1}}
|-

!scope="row" | [[Androktasiai]]
| Slaughter of men during war{{sfn|Liddell|Scott|loc=s.v. ἀνδροκτασία}}
| They are offspring of [[Eris (mythology)|Eris]] in the ''[[Theogony]]''.{{sfn|Wernicke|1894d|loc=para. 1}}
|-

!scope="row" | [[Angelia]]
| Report{{sfn|Race|p=145 n. 11}}
| According to [[Pindar]], she is the daughter of [[Hermes]].{{sfn|Liddell|Scott|loc=s.v. ἀγγελία}}
|-

!scope="row" | [[Anteros]]
| Requited love{{sfn|Graf|2002e|loc=para. 1}}
| He is said to punish those who do not reciprocate love.{{sfn|Graf|2002e|loc=para. 1}} He had an altar in Athens close to the [[Acropolis of Athens|Acropolis]], and was depicted alongside [[Eros]] in a relief that was displayed in [[Ancient Elis|Elis]].{{sfn|Hard|p=198}} 
|-

!scope="row" | [[Apate (deity)|Apate]]
| Deceit{{sfn|Wernicke|1894e|loc=para. 1}}
| In [[Hesiod]]'s ''[[Theogony]]'', she is one of the offspring of [[Nyx]].{{sfn|Walde|2006c|loc=para. 2}} In a [[literary fragment|fragment]] of [[Orphic literature]], she and [[Zelus]] receive [[Aphrodite]] after her birth from the sea. In the ''[[Dionysiaca]]'', she possesses a girdle that contains all forms of deceit.{{sfn|Belloni|p=875}}
|-

!scope="row" | [[Apheleia]]
| Simplicity, "the good old days"{{sfn|Wernicke|1894f|loc=para. 1}}
| [[Eustathius of Thessalonica|Eustathius]] calls her the nurse of [[Athena]].{{sfn|Wernicke|1894f|loc=para. 1}}
|-

!scope="row" | [[Arae|Ara]]
| The curse{{sfn|Wernicke|1895|loc=para. 1}}
| [[Aeschylus]] identifies her with Erinys ({{singular}} of '[[Erinyes]]').{{sfn|Wernicke|1895|loc=para. 1}}
|-

!scope="row" | [[Arete]]
| Goodness{{sfn|A. C. Smith|pp=17, 74}}
| She appears in a 5th-century BC allegory by [[Prodicus]], in which [[Heracles]] must choose either Arete or [[Kakia]] (the personification of vice).{{sfn|A. C. Smith|p=62}} A giant statue of her was produced by [[Euphranor]], according to [[Pliny the Elder]]. In a late genealogy, she is the offspring of [[Praxidike]] and Zeus [[Soter]].{{sfn|A. C. Smith|p=124}}
|-

!scope="row" | [[Astrape and Bronte|Astrape]]
| The lightning bolt{{sfn|Wernicke|1896|loc=para. 1}}
| She was present in several lost works of art, including a painting by [[Apelles]] and a depiction of [[Semele]]'s death. She is connected with [[Astrape and Bronte|Bronte]].{{sfn|Queyrel|1984|p=928}}
|-

!scope="row" | [[Ate (mythology)|Ate]]
| Delusion{{sfn|Hard|p=31}}
| She is said to deceive [[Zeus]], who then hurls her down from [[Mount Olympus|Olympus]] as punishment. She lands on a hill in [[Phrygia]], in the location in which [[Troy]] will later be founded.{{sfn|Grimal|loc=s.v. Ate, p. 65}} In the ''[[Iliad]]'' she is the daughter of Zeus, while in the ''[[Theogony]]'' she is one of the offspring of [[Eris (mythology)|Eris]].{{sfn|Rose|Dietrich|2003b|p=199}}
|-

!scope="row" | [[Bia (mythology)|Bia]]
| Violence{{sfn|Grimal|loc=s.v. Bia, p. 76}}
| She is the offspring of [[Pallas (Titan)|Pallas]] and [[Styx]], and alongside her siblings &ndash; [[Kratos (mythology)|Kratos]], [[Nike (mythology)|Nike]], and [[Zelus]] &ndash; she is said to live on [[Mount Olympus]], where she serves [[Zeus]].{{sfn|Bell|loc=s.v. Bia, p. 95}} According to [[Aeschylus]], she helps [[Hephaestus]] attach [[Prometheus]] to a rock after his deception of Zeus.{{sfn|Tripp|loc=s.v. Bia, p. 135}}
|-

!scope="row" | [[Astrape and Bronte|Bronte]]
| Thunder{{sfn|Hoefer|loc=para. 1}}
| She appears in the proem of the ''[[Orphic Hymns]]'', and is at times found alongside [[Sterope]] and [[Astrape and Bronte|Astrape]].{{sfn|Castro|p=170}} She was represented in several works of Greek and Roman art, including a painting by [[Apelles]].{{sfn|Castro|pp=170&ndash;171}}
|-

!scope="row" | [[Caerus]]
| The "opportune moment"{{sfn|Moreno|p=920}}
| He is attested from the 5th century BC, and is called the son of [[Zeus]]. He was worshipped at [[Olympia, Greece|Olympia]]. In art, he is depicted as a winged figure with a tuffet of hair on the front of his head.{{sfn|Schaffner|2005|loc=para. 1}}
|-

!scope="row" | [[Chronos]]
| Time{{sfn|Parada|p=186}}
| He is a primeval being in the cosmogony of [[Pherecydes of Syros]], and is an important figure in [[wikt:theogony|theogonies]] attributed to [[Orpheus]].{{sfn|Graf|2003f|loc=para. 1}} In the [[Hieronyman Theogony]], one such work, he is a winged, serpentine figure with the heads of a lion and bull,{{sfn|Galán|p=276}} and he produces [[Aether (mythology)|Aether]], [[Chaos (mythology)|Chaos]], and [[Erebus]] with [[Ananke]].{{sfn|Meisner|p=144}} Later sources sometimes conflate him with the [[Titans|Titan]] [[Cronus]].{{sfn|Meisner|p=145}}
|-

!scope="row" | [[Corus (mythology)|Corus]]
| Surfeit{{sfn|Sandys|p=622}}
| He is the offspring of [[Hybris (mythology)|Hybris]].{{sfn|Race|p=193}}
|-

!scope="row" | [[Deimos (mythology)|Deimos]]
| Fear{{sfn|Bloch|2004a|loc=para. 1}}
| [[Hesiod]] calls him the son of [[Ares]] and [[Aphrodite]], and in the ''[[Iliad]]'' he is a companion of Ares alongside his brother, [[Phobos (mythology)|Phobos]].{{sfn|Gantz|p=80}} According to the ''[[Aspis (Menander)|Aspis]]'', the two are his charioteers.{{sfn|Shapiro|1993|p=208}}
|-

!scope="row" | [[Dike (mythology)|Dike]]
| Justice{{sfnm|Bell||1loc=s.v. Dice, p. 164|Boulotis||2p=388}}
| In the ''[[Theogony]]'', she is one of the three [[Horae]], offspring of [[Zeus]] and [[Themis]].{{sfn|Richardson|2003b|p=469}} She is intimately connected with Zeus, and is sometimes said to sit next to his throne, acting as his delegate and keeping a record of sinful actions for him.{{sfn|Boulotis|pp=388&ndash;389}} She was depicted on the Chest of [[Cypselus]] as a beautiful figure, who strangles the ugly [[Adikia]].{{sfn|Shapiro|1993|p=39}} Hesychia is said to be her daughter, and [[Poena]] her assistant.{{sfn|Bell|loc=s.v. Dice, p. 164}}
|-

!scope="row" | [[Dysnomia (mythology)|Dysnomia]]
| Lawlessness{{sfn|Most|2018a|pp=20, 21}}
| In the ''[[Theogony]]'', she is one of the offspring of [[Eris (mythology)|Eris]].{{sfn|Caldwell|p=43}}
|-

!scope="row" | [[Eirene (Greek goddess)|Eirene]]
| Peace{{sfnm|Bloch|2004c|1loc=para. 1|Simon|1986|2p=700}}
| [[Hesiod]] lists her among the three [[Horae]], offspring of [[Zeus]] and [[Themis]].{{sfn|Simon|1986|p=700}} There existed a cult to her in Athens from the 4th century BC, and she is depicted on vases from [[Attica]]. Several of her cults are attested during the [[Hellenistic period]] ({{circa||lk=yes}}323&ndash;30 BC).{{sfn|Bloch|2004c|loc=para. 1}}
|-

!scope="row" | [[Eleos]]
| Compassion{{sfn|Bloch|2004d|loc=para. 1}}
| There was an altar honouring him in Athens.{{sfn|Bloch|2004d|loc=para. 1}}
|-

!scope="row" | [[Eleutheria]]
| Freedom{{sfn|Waser|1905|loc=para. 1}}
| She is called the daughter of [[Zeus]], and elsewhere an attendant of [[Aletheia]]. She appears on a number of coins.{{sfn|Waser|1905|loc=para. 1}}
|-

!scope="row" | [[Elpis (mythology)|Elpis]]
| Hope{{sfn|Bell|loc=Elips, p. 179}}
| In [[Hesiod]]'s ''[[Works and Days]]'', when [[Pandora]] opens [[Pandora's box|her jar]], releasing the evils contained therein, Elpis is the only personification who does not leave.{{sfn|Bloch|2004e|loc=para. 2}}
|-

!scope="row" | [[Eris (mythology)|Eris]]
| Strife{{sfnm|Nünlist||1loc=para. 1|Grimal||2loc=s.v. Eris, p. 152}}
| In the ''[[Theogony]]'' she is among the gloomy offspring of [[Nyx]], and in the ''[[Iliad]]'' she is called [[Ares]]' sister.{{sfn|Nünlist|loc=para. 1}} In the ''[[Works and Days]]'', there are two figures named Eris, one the daughter of Nyx and the other less negative in nature.{{sfn|Grimal|loc=s.v. Eris, p. 152}} She is said to indirectly lead to the start of the [[Trojan War]] by tossing a golden apple into the wedding of [[Peleus]] and [[Thetis]], causing the [[Judgement of Paris]].{{sfn|Tripp|loc=s.v. Eris, p. 232}} 
|-

!scope="row" | [[Ersa]]
| Dew{{sfn|ní Mheallaigh|p=26}}
| According to [[Alcman]], she is the daughter of [[Zeus]] and [[Selene]].{{sfn|Campbell|1988|pp=434, 435}}
|-

!scope="row" | [[Eucleia]]
| Glory from a day of fighting{{sfn|W. Smith|loc=s.v. Eucleia}}
| There was a sanctuary in Athens in honour of both her and [[Eunomia]].{{sfn|Jessen|1907|loc=para. 2}} According to [[Plutarch]], some considered [[Heracles]] and [[Myrto (mythology)|Myrto]] her parents, while others conflated her with [[Artemis]].{{sfn|W. Smith|loc=s.v. Eucleia}} She is found alongside Eunomia on vases from the 5th century BC.{{sfn|A. C. Smith|p=74}}
|-

!scope="row" | [[Eulabeia (mythology)|Eulabeia]]
| Caution{{sfnm|Kovacs||1pp=296, 297|Waser|1907a|2loc=para. 1}}
| In [[Euripides]]' ''[[Phoenician Women]]'', [[Eteocles]] asks her to save [[Thebes, Greece|Thebes]].{{sfn|Kovacs|pp=296, 297}}
|-

!scope="row" | [[Eunomia (goddess)|Eunomia]]
| Good order{{sfnm|A. C. Smith||1p=71|Bloch|2004f|2loc=para. 1}}
| In [[Hesiod]]'s ''[[Theogony]]'', she is one of the three [[Horae]], daughters of [[Zeus]] and [[Themis]].{{sfn|W. Smith|loc=s.v. Horae}} She was considered a protector of peace, and during the 5th century BC her name was used in politics.{{sfn|Bloch|2004f|loc=para. 1}} She was represented in 5th-century BC vase paintings alongside [[Eucleia]], and she had a cult in Athens.{{sfn|A. C. Smith|pp=73&ndash;74}}
|-

!scope="row" | [[Eupraxia (mythology)|Eupraxia]]
| Success{{sfn|A. C. Smith|pp=15, 196}}
| According to [[Aeschylus]]'s ''[[Seven Against Thebes (play)|Seven Against Thebes]]'', she is the daughter of [[Peitharchia]].{{sfn|A. C. Smith|p=15}}
|-

!scope="row" | [[Eusebeia]]
| Piety{{sfn|Waser|1907b|loc=para. 1}}
| She is the mother of [[Dike (mythology)|Dike]] in [[Orphic literature]], and is mentioned in the proem of the ''[[Orphic Hymns]]''. A figure with this name is depicted on a number of [[Alexandria, Egypt|Alexandrian]] coins.{{sfn|Waser|1907b|loc=para. 1}}
|-

!scope="row" | [[Gelos (mythology)|Gelos]]
| Laughter{{sfn|Vollkommer|1988a|p=179}}
| [[Plutarch]] mentions a [[Sparta]]n sanctuary in his honour, and [[Apuleius]] states that he was worshipped in the city of [[Ypati|Hypata]].{{sfn|Vollkommer|1988a|p=179}}
|-

!scope="row" | [[Geras]]
| Old age{{sfnm|Shapiro|1988|1p=180|Hard||2p=26}}
| In the ''[[Theogony]]'', he is among the offspring of [[Nyx]]. In a late tale, he helps [[Sisyphus]] escape the [[Greek underworld|underworld]].{{sfn|Shapiro|1988|p=180}} He is said to lose in a fight with [[Heracles]], and to live on [[Mount Olympus|Olympus]].{{sfn|Schaffner|2004|loc=para. 1}}
|-

!scope="row" | [[Hedone]]
| Desire, joy, pleasure{{sfn|Vollkommer|1988b|p=468}}
| She appears as an allegorical personification in works of [[Greek philosophy]]. [[Apuleius]] gives her parents as [[Cupid]] (the Latin name for [[Eros]]) and [[Psyche (mythology)|Psyche]].{{sfn|Vollkommer|1988b|p=469}}
|-

!scope="row" | [[Heimarmene]]
| Fate{{sfn|Bell|loc=s.v. Hermarmene, p. 223}}
| She is depicted on a 5th-century BC vase by the Heimarmene Painter.{{sfn|A. C. Smith|pp=44&ndash;45}}
|-

!scope="row" | [[Himeros]]
| Affectionate longing{{sfn|Graf|2005b|loc=para. 1}}
| In the ''[[Theogony]]'', he, alongside [[Eros]], accompanies [[Aphrodite]] after she is born from the sea. He resides on [[Mount Olympus|Olympus]].{{sfn|Hermary|p=425}} In art, Himeros is identical in appearance to Eros.{{sfnm|Hermary||1p=426|Graf|2005b|2loc=para. 1}}
|-

!scope="row" | [[Homados]]
| Tumult{{sfn|Shapiro|1993|pp=21, 208}}
| In [[Hesiod]]'s ''[[Shield of Heracles]]'', he is depicted on [[Heracles]]' shield.{{sfn|Shapiro|1993|p=21}}
|-

!scope="row" | [[Homonoia (mythology)|Homonoia]]
| Concord, unanimity, oneness of mind{{sfn|Shapiro|1990|p=476}}
| She is known from the 4th century BC onwards, and there is early evidence of her cult in [[Olympia, Greece|Olympia]], Athens, and elsewhere.{{sfn|Shapiro|1990|pp=476&ndash;477}} According to [[Mnaseas]], her parents are Zeus [[Soter]] and [[Praxidike]].{{sfn|Shapiro|1990|p=476}} She is represented on several Greek coins and a vase.{{sfn|Shapiro|1990|p=479}}
|-

!scope="row" | [[Horkos]]
| Curse resulting from swearing a [[false oath]]{{sfn|West|1966|p=232 on line 231}}
| In the ''[[Theogony]]'', [[Hesiod]] places her among the offspring of [[Eris (mythology)|Eris]], and in the ''[[Works and Days]]'' he writes that the [[Erinyes]] help with his birth.{{sfn|Hard|p=31}} According to [[Sophocles]], he is [[Zeus]]'s son.{{sfn|Torrance|p=295}}
|-

!scope="row" | [[Horme]]
| Energetic activity{{sfn|W. Smith|loc=s.v. Horme}}
| [[Pausanias (geographer)|Pausanias]] mentions an altar to her in the [[agora]] of Athens.{{sfn|A. C. Smith|pp=120&ndash;121}}
|-

!scope="row" | [[Hybris (mythology)|Hybris]]
| Lack of restrain, insolence{{sfn|Grimal|loc=s.v. Hybris, p. 219}}
| In one version of [[Pan (god)|Pan]]'s parentage, she is his mother by [[Zeus]].{{sfn|Tripp|loc=s.v. Pan, p. 442}}
|-

!scope="row" | [[Hygieia]]
| Health{{sfn|March|loc=s.v. Hygieia, p. 406}}
| She was considered the child of [[Asclepius]].{{sfn|Tripp|loc=s.v. Hygieia, p. 309}} From the beginning of the 4th century BC, she became the most prominent family member in her father's cult, and was present in sanctuaries dedicated to him. Sometimes, she was instead considered his wife.{{sfn|Croissant|1990|p=554}}
|-

!scope="row" | [[Hypnos]]
| Sleep{{sfn|Grimal|loc=s.v. Hypnus, p. 222}}
| According to [[Hesiod]], he is among the offspring of [[Nyx]], and lives beside his brother [[Thanatos]] at the furthest reaches of the earth.{{sfn|Hard|p=29}} In the ''[[Iliad]]'', he and Thanatos carry the deceased [[Sarpedon]] to [[Lycia]], an episode that appears on vase paintings.{{sfn|Gantz|p=5}} Elsewhere in the work, [[Hera]] requests he lull [[Zeus]] to sleep, and Hypnos protests that after a previous attempt to do so he had to escape Zeus's wrath; she persuades him by offering [[Pasithea]] in marriage.{{sfnm|Tripp||1loc=s.v. Hypnos, p. 311|Stenger|2008|loc=para. 1}} In art, he is typically a young, winged figure, and alongside Thanatos he is depicted on the [[Chest of Cypselus]].{{sfn|Stenger|2008|loc=para. 2}}
|-

!scope="row" | [[Hysminai]]
| Combat{{sfnm|Gantz||1p=10|Most|2018a|2pp=20, 21}}
| In the ''[[Theogony]]'', they are offspring of [[Eris (mythology)|Eris]]. [[Quintus Smyrnaeus]] names them among the personifications found on [[Achilles]]' shield.{{sfn|Zwicker|loc=para. 1}}
|-

!scope="row" | [[Ioke (mythology)|Ioke]]
| Pursuit{{sfn|Burkert|2005|p=12}}
| In the ''[[Iliad]]'', she is among the personifications depicted on the [[aegis]].{{sfn|Burkert|2005|p=12}}
|-

!scope="row" | [[Kakia]]
| Vice{{sfn|A. C. Smith|p=17}}
| In an allegory by the philosopher [[Prodicus]], [[Heracles]] must choose either [[Arete]] (the personification of goodness) or Kakia, the latter of whom tells the hero she is also called Eudaimonia. She is also found in works by Athenian orators.{{sfn|A. C. Smith|pp=17, 62}}
|-

!scope="row" | [[Keres (mythology)|Keres]]
| Inevitability of death{{sfn|Tripp|loc=s.v. Ker, p. 334}}
| Female figures who, according to [[Hesiod]], are daughters of [[Nyx]] who wear blood-covered clothing. In the ''[[Iliad]]'', they are said to cause disaster, and to steal human bodies and take them into the [[Greek underworld|underworld]], before consuming them.{{sfn|Walde|2005|loc=para. 2}} In sources of the [[Classical Greece|Classical period]] ({{circa||lk=yes}}5th–4th centuries BC), they are sometimes conflated with similar figures such as the [[Moirai]].{{sfn|Grimal|loc=s.v. Keres, p. 246}}
|-

!scope="row" | [[Kratos (mythology)|Kratos]]
| Power{{sfn|March|loc=s.v. Bia, p. 167}}
| In the ''[[Theogony]]'', he is among the offspring of [[Pallas (Titan)|Pallas]] and [[Styx]], and is the brother of [[Bia (mythology)|Bia]].{{sfn|Gantz|pp=25&ndash;26}} Alongside his siblings, he accompanies [[Zeus]]. In [[Aeschylus]]' ''[[Prometheus Bound]]'', he and Bia urge [[Hephaestus]] to fasten [[Prometheus]] to a rock.{{sfn|March|loc=s.v. Bia, pp. 168&ndash;169}}
|-

!scope="row" | [[Kydoimos]]
| Tumult of battle{{sfn|Stoevesandt et al.|p=221}}
| In the ''[[Iliad]]'', he is found on the shield of [[Achilles]].{{sfn|Graf|2015|p=138}}
|-

!scope="row" | [[Lethe (daughter of Eris)|Lethe]]
| Oblivion{{sfn|W. Smith|loc=s.v. Lethe}}
| She is among the offspring of [[Eris (mythology)|Eris]], and is sometimes said to be the mother of [[Dionysus]] or the [[Charites]].{{sfn|Bell|loc=s.v. Lethe, p. 278}} [[Lethe]], the underworld river, received its name from her.{{sfn|Grimal|loc=s.v. Lethe, p. 257}}
|-

!scope="row" | [[Limos (mythology)|Limos]]
| Hunger{{sfn|Grimal|loc=s.v. Limos, p. 260}}
| She is one of the offspring of [[Eris (mythology)|Eris]].{{sfn|Grimal|loc=s.v. Limos, p. 260}}
|-

!scope="row" | [[Litae]]
| Prayers of contrition{{sfn|Bell|loc=s.v. Litae, p. 283}}
| In the ''[[Iliad]]'', they are daughters of [[Zeus]] and are said to answer prayers which display sufficient respect.{{sfn|Beck|p=69}}
|-

!scope="row" | [[Lyssa]]
| Rage, frenzy, and madness{{sfn|Kossatz-Deissmann|1992|p=322}}
| She is first attested in 5th-century BC [[Greek tragedy|tragedy]], appearing in [[Euripides]] as a daughter of [[Nyx]] who drives [[Heracles]] to insanity, causing him to murder his family.{{sfn|Kossatz-Deissmann|1992|p=323}} Euripides also describes her as a huntress who drives a chariot, and has snakes surrounding her face. In [[Aeschylus]], she brings madness upon the [[Minyades]], who dismember someone as a result.{{sfn|Waldner|2006|loc=para. 1}}
|-

!scope="row" | [[Machai]]
| Wars{{sfn|Caldwell|p=43 on lines 212&ndash;232}}
| In the ''[[Theogony]]'', they are daughters of [[Eris (mythology)|Eris]].{{sfnm|Gantz||1p=10|Most|2018a|2pp=20, 21}}
|-

!scope="row" | [[Maniae (mythology)|Maniae]]
| Madness{{sfn|Käppel|2006a|loc=para. 1}}
| They were worshipped in Maniae, close to [[Megalopolis]]. Mania ({{singular}} of 'Maniae') is depicted on an Italian vase.{{sfn|Käppel|2006a|loc=para. 1}}
|-

!scope="row" | [[Methe]]
| Drunkenness{{sfn|Becher|loc=para. 1}}
| She is a companion of [[Dionysus]], and is represented in art. According to [[Nonnus]], she is the mother of Botrys by [[Staphylus]], the king of [[Assyria]].{{sfn|Becher|loc=para. 1}}
|-

!scope="row" | [[Momus]]
| Fault-finding{{sfn|Hard|pp=26, 437}}
| In the ''[[Cypria]]'', [[Zeus]] intends to kill off humans with flooding and lightning, until Momus instead suggests starting a devastating war; this leads to the beginning of the [[Trojan War]].{{sfn|Hard|p=437}} [[Hesiod]] includes him among the children of [[Nyx]].{{sfn|Grimal|loc=s.v. Momus, p. 295}}
|-

!scope="row" | [[Moros]]
| Destiny{{sfn|Stafford|2000|p=77}}
| In the ''[[Theogony]]'', he is one of [[Nyx]]'s offspring.{{sfn|March|loc=s.v. Nyx, p. 539}}
|-

!scope="row" | [[Neikea]]
| Quarrels{{sfnm|Caldwell||1p=6|Hard||2p=26}}
| According to [[Hesiod]], Neikea is one of [[Nyx]]'s children.{{sfnm|Caldwell||1p=6|Hard||2p=26}}
|-

!scope="row" | [[Nemesis (mythology)|Nemesis]]
| Retribution{{sfnm|Stenger|2006|1loc=para. 1|Stafford|2000|2p=35}}
| She is said to be the daughter of [[Nyx]], and the mother of [[Helen of Troy|Helen]] by [[Zeus]].{{sfn|Grimal|loc=s.v. Nemesis, p. 305}} In the ''[[Cypria]]'', Zeus violates Nemesis while disguised as a swan, after a chase in which she attempts to escape by transforming herself multiple times.{{sfn|Tripp|loc=s.v. Nemesis, p. 392}} She is said to punish those who display hubris or engage in misconduct, and is often equated with [[Adrasteia]].{{sfn|Stenger|2006|loc=para. 2}} In the 5th century BC, there was a temple to her in [[Rhamnous]], where her [[cult image]] was said to have been created.{{sfn|Stenger|2006|loc=para. 3}} 
|-

!scope="row" | [[Nike (mythology)|Nike]]
| Victory{{sfnm|Scherf|Bäbler|1loc=para. 1|Grimal||2loc=s.v. Nike, p. 310}}
| In the ''[[Theogony]]'', she is the child of [[Pallas (Titan)|Pallas]] and [[Styx]], and is said to always accompany [[Zeus]].{{sfn|Tripp|loc=s.v. Nike, p. 397}} There is evidence of her worship in [[Magna Graecia]], and in [[Elis]] from the 6th century BC. She also had an altar in [[Olympia, Greece|Olympia]].{{sfn|Scherf|Bäbler|loc=para. 3}} In Athens, she was intimately linked with [[Athena]], who was sometimes called Nike.{{sfn|Scherf|Bäbler|loc=para. 4}} In art, she is depicted as a winged figure in mid-flight, wearing draped clothing; one of her best-known representations is the ''[[Winged Victory of Samothrace]]''.{{sfn|March|loc=s.v. Nike, p. 533}}
|-

!scope="row" | [[Nomos (mythology)|Nomos]]
| Law{{sfn|Athanassakis|Wolkow|p=181}}
| He is first mentioned by [[Pindar]] (5th century BC), and is found in works by philosophers. He appears in [[Orphic literature]] as the father of [[Dike (mythology)|Dike]] or [[Dikaiosyne]], and is addressed in the ''[[Orphic Hymns]]''.{{sfn|Athanassakis|Wolkow|pp=180&ndash;181}}
|-

!scope="row" | [[Oizys]]
| Pain or distress{{sfn|Gantz|p=5}}
| According to [[Hesiod]], she is one of the offspring of [[Nyx]].{{sfnm|Hard||1p=26|Most|2018a|2pp=20, 21}}
|-

!scope="row" | [[Oneiros|Oneiroi]]
| Dreams{{sfn|W. Smith|loc=s.v. Oneiros}}
| [[Hesiod]] lists them among the offspring of [[Nyx]], while in the ''[[Odyssey]]'' they live at the western extremes of the earth. In the ''[[Iliad]]'', an individual Oneiros is used by [[Zeus]] in his deception of [[Agamemnon]].{{sfn|Gantz|pp=5&ndash;6}}
|-

!scope="row" | [[Palaestra (mythology)|Palaestra]]
| Wrestling{{sfn|Grimal|loc=s.v. Palaestra, p. 335}}
| She is a lover of [[Hermes]], and her father is sometimes named Choricus or Pandocus.{{sfn|Grimal|loc=s.v. Palaestra, p. 335}}
|-

!scope="row" | [[Palioxis]]
| Rally{{sfn|Most|2018b|pp=14, 15}}
| In [[Hesiod]]'s ''[[Shield of Heracles]]'', she is depicted on [[Heracles]]' shield.{{sfn|Most|2018b|pp=12&ndash;15}}
|-

!scope="row" | [[Peitharchia]]
| Obedience{{sfn|A. C. Smith|pp=15, 200}}
| According to [[Aeschylus]], her daughter is [[Eupraxia (mythology)|Eupraxia]] and her husband is [[Soter (daimon)|Soter]].{{sfn|A. C. Smith|p=15}}
|-

!scope="row" | [[Peitho]]
| Persuasion{{sfnm|Stafford|2000|1p=35|Icard-Gianolio||2p=242}}
| She is typically found as part of [[Aphrodite]]'s retinue,{{sfn|Grimal|loc=s.v. Peitho (1), p. 349}} and is sometimes called the daughter of that goddess.{{sfn|Icard-Gianolio|p=242}} In [[Hesiod]]'s ''[[Works and Days]]'', she outfits [[Pandora]] with gold jewellry. There is evidence of her cult in Athens, and on [[Thasos]] as early as the 5th century BC.{{sfn|Icard-Gianolio|pp=242&ndash;243}}
|-

!scope="row" | [[Penia]]
| Poverty{{sfnm|Grimal||1loc=s.v. Penia, p. 356|Bell||2loc=s.v. Penia, p. 351}}
| In [[Plato]]'s ''[[Symposium]]'', she is the wife of [[Porus (mythology)|Porus]], by whom she becomes the mother of [[Eros]].{{sfn|Grimal|loc=s.v. Penia, p. 356}}
|-

!scope="row" | [[Penthus]]
| Grief{{sfn|Grimal|loc=s.v. Penthus, p. 357}}
| According to [[Pseudo-Plutarch]], he is not present when [[Zeus]] confers spheres of influence upon the gods, so he is given dominion over honours for (and the mourning of) the dead, the only area which is untaken.{{sfn|Grimal|loc=s.v. Penthus, p. 357}}
|-

!scope="row" | [[Pheme]]
| Rumour or report{{sfn|Stafford|2000|pp=10&ndash;11}}
| According to [[Pausanias (geographer)|Pausanias]], there was an altar to her in Athens.{{sfn|A. C. Smith|p=120}}
|-

!scope="row" | [[Philotes (mythology)|Philotes]]
| Affection{{sfn|Grimal|loc=s.v. Philotes, p. 366}}
| In the ''[[Theogony]]'', she is one of [[Nyx]]'s offspring.{{sfn|Grimal|loc=s.v. Philotes, p. 366}}
|-

!scope="row" | [[Phobos (mythology)|Phobos]]
| Fear{{sfn|Grimal|loc=s.v. Phobos, p. 368}}
| According to [[Hesiod]], he is the son of [[Ares]] and [[Aphrodite]], and the brother of [[Deimos (deity)|Deimos]].{{sfn|A. C. Smith|p=60}} Alongside his brother, he is said to accompany his father, and to enter into battle in Ares' chariot.{{sfn|Tripp|loc=s.v. Phobus, p. 476}} He was worshipped in [[Sparta]].{{sfn|Boardman|1994|p=393}}
|-

!scope="row" | [[Phonoi]]
| Killings{{sfn|Hansen|p=264}}
| In the ''[[Theogony]]'', they are offspring of [[Eris (mythology)|Eris]].{{sfnm|Gantz||1p=10|Caldwell||2p=6}}
|-

!scope="row" | [[Phthonus]]
| Envy{{sfn|Verhelst|p=200}}
| According to [[Callimachus]], he tries to elicit envy within [[Apollo]]. In [[Nonnus]]'s ''[[Dionysiaca]]'', he concocts a plan to make [[Hera]] envious of [[Semele]], leading eventually to the latter's deception. He also appears on a vase from the 4th century BC.{{sfn|Verhelst|pp=199&ndash;200}}
|-

!scope="row" | [[Plutus]]
| Wealth{{sfn|Clinton|1994|p=416}}
| According to [[Hesiod]], he is born to [[Demeter]] and [[Iasion]] (a mortal), who lie with one another in [[Crete]].{{sfn|Hard|p=132}} He was of importance in the [[Eleusinian Mysteries]], and he appears alongside Demeter and [[Persephone]] in works of art.{{sfn|March|loc=s.v. Plutus, p. 640}} He initially personifies agricultural wealth, while in later times his domain broadens to wealth in general. [[Aristophanes]] portrays him as blind and elderly.{{sfn|Clinton|1994|p=416}}
|-

!scope="row" | [[Poena|Poine]]
| Vengeance or punishment{{sfn|Grimal|loc=s.v. Poine, p. 379}}
| She is found alongside the [[Erinyes]], with whom she is assimilated at times.{{sfn|Grimal|loc=s.v. Poine, p. 379}}
|-

!scope="row" | [[Polemos]]
| War{{sfn|Herzog-Hauser|loc=para. 1}}
| [[Pindar]] calls him the father of [[Alala]], while other sources make him the brother of [[Enyo]] or a companion of [[Ares]]. He also features in a story from [[Aristophanes]]' ''[[Peace (play)|Peace]]'', where he detains [[Eirene (goddess)|Eirene]] in a cave.{{sfn|Herzog-Hauser|loc=para. 1}}
|-

!scope="row" | [[Ponos]]
| Toil and stress{{sfn|Thurmann|loc=para. 1}}
| [[Hesiod]] lists him among the children of [[Eris (mythology)|Eris]], though elsewhere he is the son of [[Nyx]] and [[Erebus]].{{sfn|Thurmann|loc=para. 1}}
|-

!scope="row" | [[Porus (mythology)|Porus]]
| Expediency{{sfn|Grimal|loc=s.v. Porus, p. 387}}
| He is said to be the father of [[Eros]], the husband of [[Penia]], and the son of [[Metis (mythology)|Metis]].{{sfn|Grimal|loc=s.v. Porus, p. 387}}
|-

!scope="row" | [[Pothos (mythology)|Pothos]]
| Erotic desire{{sfn|Bažant|p=501}}
| He is part of [[Aphrodite]]'s retinue, and is sometimes said to be her son, or the son of [[Eros]].{{sfn|Bažant|p=501}} On vases, he is depicted as a young, winged boy, identical to other figures in Aphrodite's retinue such as Eros and [[Himeros]].{{sfn|Bažant|p=503}}
|-

!scope="row" | [[Proioxis]]
| Pursuit{{sfn|Most|2018b|pp=14, 15}}
| In [[Hesiod]]'s ''[[Shield of Heracles]]'', she is one of the figures represented on the shield of [[Heracles]].{{sfn|Geisau|1957a|loc=para. 1}}
|-

!scope="row" | [[Prophasis]]
| Excuse{{sfn|Race|p=311 n. 2}}
| According to [[Pindar]], she is the daughter of [[Epimetheus]].{{sfn|Race|pp=310, 311}}
|-

!scope="row" | [[Soteria (mythology)|Soteria]]
| Physical well-being{{sfn|Zimmermann|2008|loc=para. 1}}
| There is evidence of her worship in the [[Peloponnese]].{{sfn|Zimmermann|2008|loc=para. 1}}
|-

!scope="row" | [[Sophrosyne]]
| Prudence and moderation{{sfn|Rausch|loc=para. 1}}
| She is first mentioned by [[Theognis of Megara]] ({{circa||lk=yes}}6th century BC). She had a cult in [[Anatolia]].{{sfn|Rausch|loc=para. 1}}
|-

!scope="row" | [[Telete]]
| Dionysiac rites, especially choral dances{{sfn|Schuddeboom|p=84}}
| In [[Nonnus]]'s ''[[Dionysiaca]]'', she is the daughter of [[Dionsyus]] and [[Nicaea (mythology)|Nicaea]] (a [[nymph]]).{{sfnm|Verhelst||1p=277|Schuddeboom||2p=84}}
|-

!scope="row" | [[Thalassa]]
| Sea{{sfn|Cahn|p=1198}}
| [[Ion of Chios]] calls her the mother of Briareus, one of the [[Hecatoncheires]].{{sfn|Campbell|1992|pp=354, 355}} She is addressed in one of the ''[[Orphic Hymns]]'', where she is identified with [[Tethys (mythology)|Tethys]].{{sfn|Malamis|pp=51, 348}}
|-

!scope="row" | [[Thanatos]]
| Death{{sfnm|Grimal||1loc=s.v. Thanatos, p. 442|Tripp||2loc=s.v. Thanatos, p. 555}}
| The ''[[Iliad]]'' calls him the brother of [[Hypnos]], and in the ''[[Theogony]]'' the two are children of [[Nyx]].{{sfn|Grimal|loc=s.v. Thanatos, p. 442}} He and his brother are said to carry [[Sarpedon]]'s corpse to [[Lycia]], a subject found in [[Attica|Attic]] vase painting as early as the 6th century BC. In early artistic representations he is a winged boy, while in later depictions he has a beard and a hooked nose.{{sfn|Ambühl|2009b|loc=para. 1}} In [[Euripides]]' ''[[Alcestis (play)|Alcestis]]'', there is a fight between him and [[Heracles]].{{sfn|Tripp|loc=s.v. Thanatos, p. 555}}
|-

!scope="row" | [[Tyche]]
| Luck or fortune{{sfn|Villard|p=115}}
| In the ''[[Theogony]]'' she is one of the [[Oceanids]], while for [[Pindar]] she is the child of [[Zeus]].{{sfn|Johannsen|2009|loc=para. 2}} She is absent from mythological stories, and is not a clearly definable figure.{{sfn|Villard|p=115}} Her cult is attested from the 4th century BC, and she was identified with other goddesses such as [[Isis]] and [[Cybele]].{{sfn|Johannsen|2009|loc=para. 3}} Her iconographic attributes include the [[cornucopia]] and the rudder.{{sfn|Villard|p=124}}
|-

!scope="row" | [[Zelus]]
| Envy{{sfn|Caldwell|p=106 on line 195}}
| In [[Hesiod]]'s ''[[Theogony]]'', he is one of the children of [[Pallas (Titan)|Pallas]] and [[Styx]].{{sfn|Tripp|loc=s.v. Zelus, p. 604}}
|}

== Other deities ==
<gallery mode="packed" heights="150">
File:Amphitrite Penteskouphia Louvre MNC208.jpg|alt=Amphitrite, holding a trident|[[Amphitrite]]
File:Sabouroff Painter ARV 846 196 Hermes leading a deceased to Charon (02).jpg|alt=Bearded Charon, in his boat|[[Charon]]
File:Modena relief of the Orphic god Phanes, 2nd century AD (cropped).png|alt=Snake wrapped around a winged Phanes|[[Phanes]]
File:Pompeya erótica6.jpg|alt=Priapus, with an oversized, erect penis|[[Priapus]]
File:Ivy Leaf Painter - Triton - Apollon and Dionysos - Berlin AS F 1676 - 02.jpg|alt=Triton, with a fishtail, holding a dolphin|[[Triton (mythology)|Triton]]
</gallery>

{| class="wikitable"
!scope="col" | Name
!scope="col" | Description
|-
!scope="row" | [[Aceso]]
| The daughter of [[Asclepius]] and [[Epione]].{{sfn|Larson|1995|p=62}} She was worshipped in certain locations.{{sfn|Larson|1995|p=63}}
|-

!scope="row" | [[Acheron]]
| The offspring of [[Gaia]], and the father of [[Ascalaphus]] by [[Orphne|Orphne or Gorgyra]]. [[Shade (mythology)|Shades]] journey across the Acheron river when entering the underworld. It is said that Acheron is forced to live underground after permitting the [[Giant (Greek mythology)|Giants]] to drink from his stream.{{sfn|Grimal|loc=s.v. Acheron, p. 4}}
|-

!scope="row" | [[Agathos Daimon]]
| {{gloss|Good Daimon}}. He is absent from mythological stories,{{sfn|Burkert|1985|p=180}} and was worshipped particularly in a private context.{{sfn|Graf|2002b|loc=para. 1}} He was the recipient of the first offering when wine was drunk.{{sfn|Burkert|1985|p=180}} He was sometimes depicted in the guise of [[Zeus]].{{sfn|Graf|2002b|loc=para. 1}}
|-

!scope="row" | [[Agdistis]]
| A hermaphroditic deity.{{sfn|Tripp|loc=s.v. Cybele, p. 179}} In a tale from [[Pessinus]], she is born from the earth in the place where some of [[Zeus]]'s seed falls. Her male genitals are severed, and a boy, [[Attis]], is born to a woman named [[Nana (Greek mythology)|Nana]], who is made pregnant by an almond tree which grows where the genitals landed. Attis grows into a beautiful young man, and Agdistis (here equated with [[Cybele]]) becomes enamoured with him, and eventually causes Attis to castrate himself and die in the process.{{sfnm|Vermaseren|de Boer|1p=22|Hard||2p=218}}
|-

!scope="row" | [[Amphitrite]]
| A sea goddess.{{sfn|Tripp|loc=s.v. Amphitrite, p. 44}} She is a [[Nereid]], and the consort of [[Poseidon]], with whom she lives in a palace under the sea.{{sfn|March|loc=s.v. Amphitrite, p. 86}} Before their marriage, Poseidon is sometimes said to kidnap her, or search for her after she rejects his advances and escapes.{{sfn|Hard|p=104}} The couple are the parents of [[Triton (mythology)|Triton]] according to [[Hesiod]], and later sources add further children.{{sfn|Hard|p=105}} She was worshipped alongside her husband in the [[Cyclades]], and the two had a sanctuary on [[Tinos|Tenos]].{{sfn|Graf|2002d|loc=para. 1}}
|-

!scope="row" | [[Angelos (mythology)|Angelos]]
| A daughter of [[Zeus]] and [[Hera]]. [[Sophron]] relates that she is raised by [[nymph]]s; she is later sanctified by the [[Cabeiri]], and takes on a role relating to the [[Greek underworld|underworld]].{{sfn|Jessen|1894|loc=para. 1}}
|-

!scope="row" | [[Anytos]]
| A [[Titans|Titan]]. He was thought to raise [[Despoina]], and there was a statue of him in her temple in [[Arcadia (region)|Arcadia]].{{sfn|W. Smith|loc=s.v. Anytus}}
|-

!scope="row" | [[Aphaia]]
| A goddess to whom [[Temple of Aphaia|a temple]] on the island of [[Aegina]] was dedicated. Evidence from the temple implies she was associated with pregnancy and newly born children.{{sfn|Larson|2007a|p=178}}
|-

!scope="row" | [[Aristaeus]]
| A god associated with a number of rustic activities.{{sfn|Tripp|loc=s.v. Aristaeüs, p. 101}} He is born to [[Apollo]] and the princess [[Cyrene (mythology)|Cyrene]], after the god kidnaps her and transports her to Libya.{{sfn|Hard|p=152}} Different sources attribute to him different teachers or nurturers, from whom he learns skills such as prophecy and healing, and agrarian pursuits such as beekeeping and olive-growing.{{sfn|Tripp|loc=s.v. Aristaeüs, p. 101}} He marries [[Autonoë (daughter of Cadmus)|Autonoe]], by whom he fathers the hunter [[Actaeon]].{{sfn|Cook|p=603}} In one story, he accidentally causes the death of [[Eurydice]], and his bees are killed as punishment.{{sfn|March|loc=s.v. Aristaeus, p. 133}} 
|-

!scope="row" | [[Arke (mythology)|Arke]]
| The daughter of [[Thaumas]], and sister of [[Iris (mythology)|Iris]]. In the [[Titanomachy]], she supports the [[Titans]], and once the Olympian gods are victorious she is punished: she is imprisoned in [[Tartarus]], and her wings are removed.{{sfn|Bell|loc=s.v. Arce, p. 59}}
|-

!scope="row" | [[Astraea]]
| The child of [[Zeus]] and [[Themis]].{{sfn|Grimal|loc=s.v. Astraea, p. 64}} She dwells among mortals during the [[Golden Age]], though she leaves when this era comes to an end, which happens as humanity grows more immoral.{{sfn|Bell|loc=s.v. Astraea, p. 77}}
|-

!scope="row" | [[Auxesia (mythology)|Auxesia]]
| A goddess worshipped alongside {{ill|Damia (mythology)|lt=Damia|fr|Damia (mythologie)}}. The pair were venerated at [[Epidaurus]] and [[Troezen]], as well as on the island of [[Aegina]] (where Auxesia was known as [[Azesia]]).{{sfn|Figueira|p=57}}
|-

!scope="row" | [[Britomartis]]
| A [[Crete|Cretan]] goddess.{{sfnm|Grimal||1loc=s.v. Britomartis, p. 78|Tripp||2loc=s.v. Britomartis, p. 137}} She is born to [[Zeus]] and [[Carme (mythology)|Carme]], and is a maiden who accompanies [[Artemis]].{{sfn|Grimal|loc=s.v. Britomartis, p. 78}} She is usually said to attain immortality after jumping into the ocean while trying to escape the lustful advances of [[Minos]]. As a goddess, she is referred to as Dictynna.{{sfn|Tripp|loc=s.v. Britomartis, p. 137}} In addition to Crete, she was worshipped in [[Aegina]], [[Sparta]], Athens, and [[Gythium]], among other locations. In artistic depictions, her appearance is identical to that of Artemis.{{sfn|Auffarth|loc=para. 1}}
|-

!scope="row" | [[Brizo]]
| A goddess venerated by the women of [[Delos]], who was honoured primarily as a protector of ships. She was believed to be capable of perceiving the prophetic meaning behind dreams.{{sfn|Bell|loc=s.v. Brizo, p. 97}}
|-

!scope="row" | [[Charon (mythology)|Charon]]
| The ferryman of the [[Greek underworld|underworld]].{{sfn|Tripp|loc=s.v. Charon, p. 159}} Though sources do not provide him with a divine parentage, he is treated as though he is a deity.{{sfn|Hansen|p=137}} He transports [[shade (mythology)|shades]] across the [[Acheron]] river in a boat, taking payment in the form of an [[Charon's obol|obol]]. He is portrayed as a hideous and dishevelled old man, dressed in tattered clothing.{{sfn|Grimal|loc=s.v. Charon, p. 99}} In one story, he transports the alive [[Heracles]] across the river, and is chained for a year as punishment.{{sfn|Hard|p=114}}
|-

!scope="row" | [[Circe]]
| An enchantress. She is the offspring of [[Helios]] and [[Perse (mythology)|Perse]], and is considered either a goddess or a [[nymph]].{{sfn|Tripp|loc=s.v. Circe, pp. 164&ndash;165}} She is said to inhabit the mythical island of [[Aeaea]], which is visited by [[Odysseus]] and his companions, half of whom she transforms into animals. She only returns them to their usual form when Odysseus is able to resist her spell using a herb, [[moly (herb)|moly]].{{sfn|Grimal|loc=s.v. Circe, p. 104}} He extends his stay on the island, and the pair have two children, [[Telegonus]] and [[Cassiphone]] (though some sources add further offspring).{{sfn|Bell|loc=s.v. Circe, p. 125}}
|-

!scope="row" | [[Comus]]
| A god mentioned by [[Philostratus of Lemnos|Philostratus the Elder]]. According to that author, there was an artwork which depicted him as a young, winged boy, drunk and with his head sitting on his chest.{{sfn|W. Smith|loc=s.v. Comus}}
|-

!scope="row" | {{ill|Damia (mythology)|lt=Damia|fr|Damia (mythologie)}}
| A goddess venerated in conjunction with [[Auxesia (mythology)|Auxesia]]. The two were worshipped in [[Epidaurus]] and [[Troezen]], and on the island of [[Aegina]] (where Damia was referred to as Mnia).{{sfn|Figueira|p=57}}
|-

!scope="row" | [[Despoina]]
| A goddess venerated in [[Arcadia (region)|Arcadia]]. She is said to be born from a union of [[Poseidon]] and [[Demeter]] (both in the form of a horse), and to be raised by [[Anytus]], a [[Titans|Titan]].{{sfn|March|loc=s.v. Despoina, p. 256}} She was honoured at a temple in [[Lycosura]], where fragments of 2nd-century BC cult statues survive.{{sfn|Jost|2003a|p=459}} Despoina ({{gloss|Mistress}}) was a cult title of the goddess, rather than her true name, which was only uttered during ritual performance, and does not survive.{{sfn|Tripp|loc=s.v. Despoina, p. 198}}
|-

!scope="row" | [[Enodia]]
| A goddess from [[ancient Thessaly|Thessaly]]. She presides over roads, and has [[chthonic deities|chthonic]] qualities, being associated with horses, dogs, and torches.{{sfn|Moustaka|p=743}} By the 5th century BC, she was identified with [[Hecate]].{{sfn|Larson|2007a|p=166}} Her worship seemingly originated in [[Pherae]], and spread to [[Macedonia (ancient kingdom)|Macedonia]]. There is also evidence of her cult in [[Epidaurus]], [[Oreus]], and [[Lindos]].{{sfn|Moustaka|p=743}}
|-

!scope="row" | [[Enyo]]
| A war goddess.{{sfnm|Tripp||1loc=s.v. Enyo, p. 223|Grimal||2loc=s.v. Enyo, p. 146}} She is a companion of [[Ares]], to whom she is often genealogically related,{{sfn|Grimal|loc=s.v. Enyo, p. 146}} and with him she produces a son, [[Enyalius]].{{sfn|Bell|loc=s.v. Enyo (1), p. 181}} She was among the deities honoured in a festival which took place in [[Thebes, Greece|Thebes]] and [[Orchomenus (Boeotia)|Orchomenus]].{{sfn|Bell|loc=s.v. Enyo (1), p. 181}} In Rome, she was equated with [[Bellona (goddess)|Bellona]].{{sfn|March|loc=s.v. Enyo (1), p. 287}}
|-

!scope="row" | [[Epione]]
| The wife of [[Asclepius]]. Her children by her husband include [[Hygieia]], [[Iaso]], and [[Panacea]],{{sfn|Bell|loc=s.v. Epione, p. 184}} and she was involved in his cult in [[Epidaurus]], in Athens, and on [[Kos]].{{sfn|Croissant|1986|p=807}} [[Merops (mythology)|Merops]] is sometimes given as her father.{{sfn|Grimal|loc=s.v. Epione, p. 148}}
|-

!scope="row" | [[Eubuleus]]
| An important figure in the [[Eleusinian Mysteries]]. In the Eleusinian myth of [[Persephone]]'s abduction, he returns her from the [[Greek underworld|underworld]]. In artistic depictions, he carries a torch and is typically found beside Persephone. In another version of the myth, he tends to a group of pigs, who fall into the ground when she is kidnapped.{{sfn|Clinton|2003a|p=563}} He is also mentioned in the [[Totenpass|Orphic gold tablets]], and is sometimes assimilated with [[Zeus]] or [[Dionysus]].{{sfn|Graf|Johnston|p=123}}
|-

!scope="row" | [[Eunostus]]
| A goddess associated with mills. An idol of her was placed in mills.{{sfn|Schiff|loc=para. 1}}
|-

!scope="row" | [[Glaucus]]
| A sea god.{{sfnm|Grimal||1loc=s.v. Glaucus (4), p. 172|Hard||2p=221}} He is born a mortal, and lives as a fisherman in [[Anthedon (Boeotia)|Anthedon]] before one day consuming grass which turns him into a deity, giving him a green body and the tail of a fish;{{sfn|Hard|pp=221&ndash;222}} he also attains prophetic abilities. He amorously pursues [[Scylla]], a beautiful maiden, to no avail, and rejects the advances of the enchantress [[Circe]], prompting the latter to turn Scylla into a monstrous creature. In other myths, he is a deliverer of news to the [[Argonauts]], or to [[Menelaus]].{{sfn|Tripp|loc=s.v. Glaucus (2), p. 252}}
|-

!scope="row" | [[Harmonia]]
| The wife of [[Cadmus]].{{sfnm|Tripp||1loc=s.v. Harmonia, p. 259|Grimal||2loc=s.v. Harmonia, p. 179}} Her parents are typically said to be [[Ares]] and [[Aphrodite]], though in some sources they are [[Zeus]] and [[Electra (Pleiad)|Electra]].{{sfn|Tripp|loc=s.v. Harmonia, p. 259}} She is either divine or semi-divine.{{sfn|Paribeni|p=412}} The gods are present at her marriage to Cadmus, and offer the couple gifts, including a necklace and robe. By her husband, she becomes the mother of [[Polydorus (son of Cadmus)|Polydorus]], [[Ino (mythology)|Ino]], [[Autonoë (daughter of Cadmus)|Autonoë]], [[Semele]], and [[Agave (daughter of Cadmus)|Agave]].{{sfn|Tripp|loc=s.v. Harmonia, p. 259}}
|-

!scope="row" | [[Hebe (mythology)|Hebe]]
| The goddess of youth.{{sfnm|Bell||1loc=s.v. Hebe, p. 218|March||2loc=s.v. Hebe, p. 348}} She is born to [[Zeus]] and [[Hera]], and becomes the wife of [[Heracles]] after his [[apotheosis]].{{sfn|March|loc=s.v. Hebe, p. 348}} She carries out minor duties for the gods, including acting as their cupbearer. In one story, she restores the youth of [[Iolaus]].{{sfn|Hard|p=79}} She was worshipped in [[Argos, Peloponnese|Argos]], in [[Mantinea]], and on [[Kos]].{{sfn|Zingg|loc=para. 1}}
|-

!scope="row" | [[Hermaphroditus]]
| A figure with both male and female genitalia. He is first attested in the 4th century BC, and in the 1st century BC [[Hermes]] and [[Aphrodite]] are assigned as his parents.{{sfn|Ajootian|pp=268&ndash;269}} In [[Ovid]]'s telling, he is born a boy, and during his youth he attracts the unappreciated advances of a [[nymph]], [[Salmacis]], who on one occasion clings to him and begs the gods to ensure they never part. They oblige, causing the pair to fuse into a dual-sexed being.{{sfn|Ajootian|p=269}} He is represented in art from the 4th century BC onwards.{{sfn|Heinze|2005a|loc=para. 5}}
|-

!scope="row" | [[Hymen (god)|Hymen]]
| The god of marriage.{{sfn|March|loc=s.v. Hymen, p. 408}} He is born to [[Apollo]] and one of the [[Muses]], or to [[Dionysus]] and [[Aphrodite]], among other parentages. There exist varying stories designed to explain his connection to marriage, and he is sometimes described as an Athenian, a musician, or a lover of [[Hesperus]].{{sfn|Grimal|loc=s.v. Hymenaeus, p. 220}}
|-

!scope="row" | [[Iacchus]]
| A god of the [[Eleusinian Mysteries]]. He was connected with the procession in which initiates marched to [[Eleusis]], and it is likely that he originally personified the exclamation {{translit|grc|íakch', ô íakche}}, chanted during this procession. In later sources, he is sometimes called the child of [[Demeter]], [[Dionysus]], or [[Persephone]].{{sfn|Clinton|2003b|p=741}} As Persephone's son, he is [[Zagreus#Orphic Dionysus Zagreus|Dionysus Zagreus]] in his reborn form, following that god's dismemberment as a child by the [[Titans]].{{sfn|Grimal|loc=s.v. Iacchus, p. 224}}
|-

!scope="row" | [[Iaso]]
| A goddess associated with healing.{{sfn|Meyer|loc=para. 1}} She is one of [[Asclepius]]'s children, and was worshipped in [[Oropus]].{{sfn|Grimal|loc=s.v. Iaso, p. 226}}
|-

!scope="row" | [[Lelantos]]
| A [[Titans|Titan]]. He is the father of [[Aura (mythology)|Aura]] by [[Periboea]].{{sfn|Grimal|loc=s.v. Aura, p. 71}}
|-

!scope="row" | [[Moirai]]
| Goddesses, known in Latin as the Fates, who allot humans their destinies at the beginning of life.{{sfn|Hard|p=27}} [[Hesiod]] makes them three in number &ndash; naming them [[Clotho]], [[Lachesis]], and [[Atropos]] &ndash; and calls them children of [[Nyx]] and of [[Zeus]] and [[Themis]] at different points.{{sfn|Tripp|loc=s.v. Fates, p. 246}} In the ''[[Iliad]]'', there is mention of both the collective term and the singular {{lang|grc|Moira}}, who is said to spin [[Hector]]'s fate with thread.{{sfn|Gantz|p=7}} They had a sanctuary in [[Sparta]], and an altar in [[Sicyon]], and were given wineless sacrifices.{{sfn|Henrichs|2006|loc=C. Cult, myth, iconography, para. 1}} Artistic depictions typically represent them as a trio of goddesses taking part in a mythological scene.{{sfn|Henrichs|2006|loc=C. Cult, myth, iconography, para. 2}}
|-

!scope="row" | [[Opora (mythology)|Opora]]
| A goddess associated with harvests, particularly those of wine. She appears as a companion of [[Eirene (goddess)|Eirene]] in [[Aristophanes]]' ''[[Peace (play)|Peace]]''. In one myth, she attracts the amorous attention of [[Sirius (mythology)|Sirius]], though he fails to win her hand, and [[Boreas]] tasks his sons with retrieving her.{{sfn|Käppel|2007|loc=para. 1}}
|-

!scope="row" | [[Orthanes]]
| A fertility deity. He was a phallic god, and his cult existed in [[Attica]] and on [[Imbros]], where there was a festival in his honour as late as the 2nd century BC.{{sfn|Herter|1942|loc=para. 1}}
|-

!scope="row" | [[Paean (god)|Paean]]
| A healing god in [[Homer|Homeric epic]].{{sfn|Grimal|loc=s.v. Paean, p. 335}} He heals the wounds of [[Hades]] and [[Ares]], and is said to live on [[Mount Olympus|Olympus]].{{sfn|Tripp|loc=s.v. Paeëon, p. 439}}
|-

!scope="row" | [[Melicertes|Palaemon]]
| A sea deity, who is originally a human named [[Melicertes]].{{sfn|March|loc=s.v. Palaemon, p. 577}} He is born to [[Athamas]] and [[Ino (mythology)|Ino]], and his mother one day jumps from a cliff with him in her arms, after which the pair are deified, becoming Palaemon and [[Leucothea]].{{sfn|Grimal|loc=s.v. Palaemon (3), p. 335}} He was worshipped at the sanctuary of [[Poseidon]] at [[Isthmia (sanctuary)|Isthmia]].{{sfn|Larson|2007a|pp=59&ndash;60}}
|-

!scope="row" | [[Palici]]
| A pair of Sicilian deities who are twins. They are sometimes called children of [[Zeus]] and [[Thalia (nymph)|Thalia]], and their mother is said to sit underground during her pregnancy, with the newborn boys eventually climbing out of the earth's surface. They were worshipped at a site which exhibited unusual natural phenomena, and was near to {{ill|Lago Naftia|it|lt=Lake Naftia}}.{{sfn|Grimal|loc=s.v. Palici, p. 337}}
|-

!scope="row" | [[Panacea]]
| A daughter of [[Asclepius]] in his cult, who was herself worshipped in certain locations.{{sfn|Larson|1995|pp=62&ndash;63}}
|-

!scope="row" | [[Pandia]]
| A daughter of [[Selene]] and [[Zeus]], according to the ''[[Homeric Hymns|Homeric Hymn to Selene]]''.{{sfnm|Gantz||1p=34|Hard||2p=46}}
|-

!scope="row" | [[Paregoros]]
| A goddess from [[Megara]]. A statue of her sat in the Megarian temple of [[Aphrodite]].{{sfn|W. Smith|loc=s.v. Paregoros}}
|-

!scope="row" | [[Pasikrata|Pasikrate]]
| A goddess with a sanctuary near [[Demetrias]]. She was honoured primarily by women, and she is attested in inscriptions from the end of the 4th century BC onwards.{{sfn|Türk|1949|loc=para. 1}}
|-

!scope="row" | [[Phanes]]
| A primeval deity in [[Orphic literature|Orphic]] theogonies. In different Orphic sources, he is described as hermaphroditic, as part-animal, and as having golden wings. He is sometimes called the offspring of [[Aether (mythology)|Aether]] and the father of [[Nyx]].{{sfn|Maharam|loc=paras. 1&ndash;2}} In the [[Orphic Rhapsodies]], he emerges from an egg created by [[Chronos]], and is later swallowed by [[Zeus]].{{sfn|Meisner|pp=31, 37}} He is sometimes called Protogonos, Pan, Priapus, or Antuages, and is at times the same as [[Eros]], [[Dionysus]], or [[Metis (mythology)|Metis]].{{sfn|Maharam|loc=para. 2}}
|-

!scope="row" | [[Praxidike]]
| An oath goddess. She is said to mate with Zeus [[Soter]], producing [[Homonoia]], [[Arete]], and [[Ctesius]]. There was a sanctuary to the Praxidikai ({{plural form}} of 'Praxidike') in [[Haliartus]] where oaths were sworn. In artistic depictions, it is likely she was represented solely by a head.{{sfn|Johannsen|2007|loc=para. 1}}
|-

!scope="row" | [[Priapus]]
| A fertility god. His mother is [[Aphrodite]], and his father is sometimes given as [[Dionysus]] or [[Hermes]].{{sfn|Tripp|loc=s.v. Priapus, p. 497}} He is depicted as having an erect, oversized phallus, and he was thought to guard livestock or bees, and aid herdsmen and fishermen. His cult originated in the [[Dardanelles|Hellespoint]] region, spreading abroad after the 4th century BC.{{sfn|Hard|p=222}} It is said that [[Hera]] gives him his physical deformity while he is in the womb, causing his mother to abandon him. In one story, he attempts to rape [[Lotis (mythology)|Lotis]], but is revealed by the braying of a donkey.{{sfn|Grimal|loc=s.v. Priapus, pp. 391&ndash;2}}
|-

!scope="row" | [[Promylaia]]
| A goddess of mills. Representations of her sat in mills.{{sfn|Geisau|1957b|loc=para. 1}}
|-

!scope="row" | [[Proteus]]
| A sea god.{{sfnm|March||1loc=s.v. Proteus, p. 668|Tripp||2loc=s.v. Proteus, p. 502}} He is one of the deities referred to as the "[[Old Man of the Sea]]", and is said to possess prophetic and shapeshifting abilities. He looks after [[Poseidon]]'s herd of seals and other marine animals, and resides on [[Lighthouse of Alexandria#Origin|Pharos]], an island near Egypt.{{sfn|Grimal|loc=s.v. Proteus, p. 395}} In the ''[[Odyssey]]'', when [[Menelaus]] is marooned on Pharos, he binds Proteus, resisting the god's attempts to transform, and seeks advice from him. [[Virgil]] tells a similar story, in which it is [[Aristaeus]] who traps Proteus.{{sfn|Tripp|loc=s.v. Proteus (1), p. 502}}
|-

!scope="row" | [[Rhapso]]
| A goddess mentioned in an inscription from Athens. She is seemingly related to sewing.{{sfn|Pirenne-Delforge|Węcowski|pp=279, 281&ndash;282}}
|-

!scope="row" | [[Silenus]]
| An elderly [[satyr]]. He is described as a severely drunken figure, hideous and overweight in appearance, with a donkey for a mount. He is sometimes called the child of [[Pan (god)|Pan]], or of [[Hermes]] by a [[nymph]], and is said to father [[Pholus (mythology)|Pholus]] upon a Melie ({{singular}} of '[[Meliae]]').{{sfn|Grimal|loc=s.v. Silenus, p. 419}} Some sources make him a teacher of [[Dionysus]] during that god's youth. In his most famous myth, he is captured for his sage advice by [[Midas]], who detains him by adding wine to his favourite spring.{{sfn|Hard|p=213}}
|-

!scope="row" | [[Sosipolis (god)|Sosipolis]]
| A divine child. At [[Olympia, Greece|Olympia]], he was worshipped alongside [[Eileithyia]], who was seemingly considered his mother.{{sfn|Hard|p=79}}
|-

!scope="row" | [[Syceus]]
| A [[Titans|Titan]], according to [[Androtion]]. His mother, [[Gaia]], is said to rescue him from [[Zeus]] by creating a lightning-resistant fig tree in which he can hide.{{sfn|Türk|1931|loc=para. 1}}
|-

!scope="row" | [[Telesphorus (mythology)|Telesphorus]]
| A healing god, conceived of as a child. There is evidence of his cult from the 2nd century BC onwards, and [[Pausanias (geographer)|Pausanias]] describes his worship in [[Pergamon]]. He was often venerated alongside [[Asclepius]] and [[Hygieia]].{{sfn|Zimmermann|2009|loc=para. 1}}
|-

!scope="row" | [[Semele|Thyone]]
| The name of the mortal [[Semele]], after her deification.{{sfnm|Hard||1p=171|Tripp||2loc=s.v. Thyone}} Semele is a child of [[Cadmus]] and [[Harmonia]], and attracts the attention of [[Zeus]], becoming his lover.{{sfn|Bell|loc=s.v. Semele, p. 397}} [[Hera]] tricks the girl into asking Zeus to come to her in the form he comes to his wife. Upon doing so, Zeus reduces her to ashes, though he manages to extract her unborn child, [[Dionysus]]. Semele is later deified when her son brings her up from the [[Greek underworld|underworld]] to live on [[Mount Olympus|Olympus]].{{sfn|Hard|p=171}}
|-

!scope="row" | [[Triteia]]
| The daughter of [[Triton (mythology)|Triton]]. By [[Ares]], she becomes the mother of [[Melanippus]], who names the city of [[Tritaia]] after her.{{sfn|Grimal|loc=s.v. Melanippus (1), p. 278}}
|-

!scope="row" | [[Triton (mythology)|Triton]]
| A sea god, and the child of [[Poseidon]] and [[Amphitrite]].{{sfn|Tripp|loc=s.v. Triton, p. 582}} In art, he is portrayed as having a human upper half and a fish's tail, and he often appears sounding a conch-shell horn.{{sfn|March|loc=s.v. Triton, p. 763}} He is said to help guide the [[Argonauts]] back out to sea when they find themselves at [[Lake Tritonis]] in [[Libya]].{{sfn|Tripp|loc=s.v. Triton, p. 582}} Tritons ({{plural form}} of 'Triton') is used to refer to a species of marine figures with fishtails, who are companions of [[Poseidon]], and are common subjects in [[Hellenistic art]].{{sfn|Hard|p=106}}
|-

!scope="row" | [[Tychon]]
| A god of success. He is [[phallus|ithyphallic]], and there is evidence of his worship in [[Boeotia]] around the beginning of the 3rd century BC.{{sfn|Herter|1948|loc=para. 1}}
|-

!scope="row" | [[Zagreus]]
| A deity sometimes equated with [[Dionysus]].{{sfnm|Gantz||1p=118|Tripp||2loc=s.v. Zagreus, p. 604}} His original nature is unclear; [[Aeschylus]] represents him as a god of the [[Greek underworld|underworld]], and he may have been assimilated with [[Hades]].{{sfn|Gordon|2009|loc=para. 2}} He is seemingly later fused with an [[Orphism|Orphic]] Dionysus, the child of [[Zeus]] and [[Persephone]], who is dismembered by the [[Titans]] and reincarnated.{{sfn|Gantz|pp=118&ndash;119}} This tale of dismemberment, sometimes called the "Zagreus myth", has been viewed as the principal myth of [[Orphism]],{{sfn|Meisner|p=238}} though the name "Zagreus" is not mentioned in any extant Orphic source.{{sfn|Gordon|2009|loc=para. 1}}
|}

==See also==
{{Portal|Ancient Greece|Religion}}
* [[Lists of deities]]
* [[Lists of Greek mythological figures]]
* [[List of mortals in Greek mythology]]
* [[List of Greek mythological creatures]]

== Notes ==
{{Reflist}}

== References ==
{{refbegin|30em}}
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* {{wikicite | ref = {{sfnref|Ambühl|2006}} | reference = Ambühl, Annemarie (2006), "Nereids", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 9'', Mini &ndash; Obe, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2006. {{ISBN|9004122729}}. }}
* {{wikicite | ref = {{sfnref|Ambühl|2007a}} | reference = Ambühl, Annemarie (2007a), "Oceanids", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 10'', Obl &ndash; Phe, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2007. {{ISBN|9789004142152}}. }}
* {{wikicite | ref = {{sfnref|Ambühl|2007b}} | reference = Ambühl, Annemarie (2007b), "Oceanus", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 10'', Obl &ndash; Phe, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2007. {{ISBN|9789004142152}}. }}
* {{wikicite | ref = {{sfnref|Ambühl|2007c}} | reference = Ambühl, Annemarie (2007c), "Phorcys (1)", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 11'', Phi &ndash; Prok, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2007. {{ISBN|9789004142169}}. }}
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* {{wikicite | ref = {{sfnref|Baudy|Ley}} | reference = Baudy, Gerhard, and Anne Ley, "Hermes", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 6'', Hat &ndash; Jus, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2005. {{ISBN|9004122699}}. }}
* {{wikicite | ref = {{sfnref|Bažant}} | reference = Bažant, Jan, "Pothos I", in ''[[Lexicon Iconographicum Mythologiae Classicae]] (LIMC). VII.1: Oidipous &ndash; Theseus'', pp. 501&ndash;503, Zurich and Munich, Artemis Verlag, 1994. {{ISBN|3760887511}}. [https://archive.org/details/limc_20210516/Lexicon%20Iconographicum%20Mythologiae%20Classicae/LIMC%20VII-1%20Oidipous-Theseus/mode/2up Internet Archive]. }}
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* {{wikicite | ref = {{sfnref|Belloni}} | reference = Belloni, Gian Guido, "Apate", in ''[[Lexicon Iconographicum Mythologiae Classicae]] (LIMC). I.1: Aara &ndash; Aphlad'', pp. 875&ndash;876, Zurich and Munich, Artemis Verlag, 1981. {{ISBN|3760887511}}. [https://archive.org/details/limc_20210516/Lexicon%20Iconographicum%20Mythologiae%20Classicae/LIMC%20I-1/mode/2up Internet Archive]. }}
* {{wikicite | ref = {{sfnref|Berger-Doer}} | reference = Berger-Doer, Gratia, "Dodekatheoi", in ''[[Lexicon Iconographicum Mythologiae Classicae]] (LIMC). III.1: Atherion &ndash; Eros'', pp. 646&ndash;658, Zurich and Munich, Artemis Verlag, 1986. {{ISBN|3760887511}}. [https://archive.org/details/limc_20210516/Lexicon%20Iconographicum%20Mythologiae%20Classicae/LIMC%20III-1%20Atherion-Eros/mode/2up Internet Archive]. }}
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* {{wikicite | ref = {{sfnref|Bloch|2004d}} | reference = Bloch, René (2004d), "Eleos", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 4'', Cyr &ndash; Epy, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2004. {{ISBN|9004122672}}. }}
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* {{wikicite | ref = {{sfnref|Graf|2004b}} | reference = Graf, Fritz (2004b), "Eros", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 5'', Equ &ndash; Has, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2004. {{ISBN|9004122680}}. }}
* {{wikicite | ref = {{sfnref|Graf|2004c}} | reference = Graf, Fritz (2004c), "Gaia", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 5'', Equ &ndash; Has, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2004. {{ISBN|9004122680}}. }}
* {{wikicite | ref = {{sfnref|Graf|2005a}} | reference = Graf, Fritz (2005a), "Hestia", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 6'', Hat &ndash; Jus, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2005. {{ISBN|9004122699}}. }}
* {{wikicite | ref = {{sfnref|Graf|2005b}} | reference = Graf, Fritz (2005b), "Himeros", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 6'', Hat &ndash; Jus, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2005. {{ISBN|9004122699}}. }}
* {{wikicite | ref = {{sfnref|Graf|2005c}} | reference = Graf, Fritz (2005c), "Leto", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 7'', K &ndash; Lyc, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2005. {{ISBN|9004122702}}. }}
* {{wikicite | ref = {{sfnref|Graf|2009}} | reference = Graf, Fritz (2009), ''Apollo'', Abingdon and New York, Routledge, 2009. {{ISBN|9780415317115}}. {{doi|10.4324/9780203581711}}. }}
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* {{wikicite | ref = {{sfnref|Graf|Johnston}} | reference = Graf, Fritz, and [[Sarah Iles Johnston]], ''Ritual Texts for the Afterlife: Orpheus and the Bacchic Gold Tablets'', Abingdon, Routledge, 2007. {{ISBN|9780415415507}}. }}
* {{wikicite | ref = {{sfnref|Graf|Ley|2002}} | reference = Graf, Fritz, and Anne Ley (2002), "Apollo", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 1'', A &ndash; Ari, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2002. {{ISBN|9004122583}}. }}
* {{wikicite | ref = {{sfnref|Graf|Ley|2003a}} | reference = Graf, Fritz, and Anne Ley (2003a), "Artemis", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 2'', Ark &ndash; Cas, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2003. {{ISBN|9004122656}}. }}
* {{wikicite | ref = {{sfnref|Graf|Ley|2003b}} | reference = Graf, Fritz, and Anne Ley (2003b), "Asclepius", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 2'', Ark &ndash; Cas, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2003. {{ISBN|9004122656}}. }}
* {{wikicite | ref = {{sfnref|Graf|Ley|2003c}} | reference = Graf, Fritz, and Anne Ley (2003c), "Athena", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 2'', Ark &ndash; Cas, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2003. {{ISBN|9004122656}}. }}
* {{wikicite | ref = {{sfnref|Graf|Ley|2004}} | reference = Graf, Fritz, and Anne Ley (2004), "Demeter", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 4'', Cyr &ndash; Epy, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2004. {{ISBN|9004122672}}. }}
* {{wikicite | ref = {{sfnref|Graf|Ley|2005a}} | reference = Graf, Fritz, and Anne Ley (2005a), "Hephaestus", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 6'', Hat &ndash; Jus, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2005. {{ISBN|9004122699}}. }}
* {{wikicite | ref = {{sfnref|Graf|Ley|2005b}} | reference = Graf, Fritz, and Anne Ley (2005b), "Hera", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 6'', Hat &ndash; Jus, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2005. {{ISBN|9004122699}}. }}
* {{wikicite | ref = {{sfnref|Graf|Ley|2005c}} | reference = Graf, Fritz, and Anne Ley (2005c), "Heracles (1)", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 6'', Hat &ndash; Jus, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2005. {{ISBN|9004122699}}. }}
* {{wikicite | ref = {{sfnref|Griffiths|2003a}} | reference = Griffiths, Alan H. (2003a), "Ammon", in ''[[Oxford Classical Dictionary]]'', p. 74, edited by [[Simon Hornblower]] and Antony Spawforth, Oxford and New York, Oxford University Press, 2003. {{ISBN|0198606419}}. [https://archive.org/details/oxfordclassicald0000unse_w0u7/page/n5/mode/2up Internet Archive]. }}
* {{wikicite | ref = {{sfnref|Griffiths|2003b}} | reference = Griffiths, Alan H. (2003b), "Eos", in ''[[Oxford Classical Dictionary]]'', pp. 526&ndash;527, edited by [[Simon Hornblower]] and Antony Spawforth, Oxford and New York, Oxford University Press, 2003. {{ISBN|0198606419}}. [https://archive.org/details/oxfordclassicald0000unse_w0u7/page/n5/mode/2up Internet Archive]. }}
* {{wikicite | ref = {{sfnref|Griffiths|2003c}} | reference = Griffiths, Alan H. (2003c), "wind-gods", in ''[[Oxford Classical Dictionary]]'', p. 1622, edited by [[Simon Hornblower]] and Antony Spawforth, Oxford and New York, Oxford University Press, 2003. {{ISBN|0198606419}}. [https://archive.org/details/oxfordclassicald0000unse_w0u7/page/n5/mode/2up Internet Archive]. }}
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* {{wikicite | ref = {{sfnref|Gury|1994b}} | reference = Gury, Françoise (1994b), "Selene", in ''[[Lexicon Iconographicum Mythologiae Classicae]] (LIMC). VII.1: Oidipous &ndash; Theseus'', pp. 706&ndash;715, Zurich and Munich, Artemis Verlag, 1994. {{ISBN|3760887511}}. [https://archive.org/details/limc_20210516/Lexicon%20Iconographicum%20Mythologiae%20Classicae/LIMC%20VII-1%20Oidipous-Theseus/mode/2up Internet Archive]. }}
* {{wikicite | ref = {{sfnref|Guthrie|Spawforth}} | reference = [[W. K. C. Guthrie|Guthrie, W. K. C.]], and Antony J. S. Spawforth, "Nyx", in ''[[Oxford Classical Dictionary]]'', p. 1056, edited by [[Simon Hornblower]] and Antony Spawforth, Oxford and New York, Oxford University Press, 2003. {{ISBN|0198606419}}. [https://archive.org/details/oxfordclassicald0000unse_w0u7/page/n5/mode/2up Internet Archive]. }}
* {{wikicite | ref = {{sfnref|Hanfmann|Pollard|Arafat}} | reference = Hanfmann, George M. A., John Richard Thornhill Pollard, and Karim W. Arafat, "Eros", in ''[[Oxford Classical Dictionary]]'', pp. 556&ndash;557, edited by [[Simon Hornblower]] and Antony Spawforth, Oxford and New York, Oxford University Press, 2003. {{ISBN|0198606419}}. [https://archive.org/details/oxfordclassicald0000unse_w0u7/page/n5/mode/2up Internet Archive]. }}
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* {{wikicite | ref = {{sfnref|Heinze|2005a}} | reference = Heinze, Theodor (2005a), "Hermaphroditus", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 6'', Hat &ndash; Jus, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2005. {{ISBN|9004122699}}. }}
* {{wikicite | ref = {{sfnref|Heinze|2005b}} | reference = Heinze, Theodor (2005b), "Horae", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 6'', Hat &ndash; Jus, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2005. {{ISBN|9004122699}}. }}
* {{wikicite | ref = {{sfnref|Heinze|2006}} | reference = Heinze, Theodor (2006), "Maenads", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 8'', Lyd &ndash; Mine, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2006. {{ISBN|9004122710}}. }}
* {{wikicite | ref = {{sfnref|Heinze|Bäbler}} | reference = Heinze, Theodor, and Balbina Bäbler, "Satyr", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 13'', Sas &ndash; Syl, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2008. {{ISBN|9789004142183}}. }}
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* {{wikicite | ref = {{sfnref|Henrichs|2006}} | reference = Henrichs, Albert (2006), "Moira", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 9'', Mini &ndash; Obe, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2006. {{ISBN|9004122729}}. }}
* {{wikicite | ref = {{sfnref|Henrichs|2010}} | reference = Henrichs, Albert (2010), "What is a Greek God?", in ''The Gods of Ancient Greece: Identities and Transformations'', pp. 19&ndash;39, edited by [[Jan N. Bremmer]] and Andrew Erskine, Edinburgh, Edinburgh University Press, 2010. {{ISBN|9780748637980}}. }}
* {{wikicite | ref = {{sfnref|Henrichs|Bäbler}} | reference = Henrichs, Albert, and Balbina Bäbler, "Zeus", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 15'', Tuc &ndash; Zyt, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2009. {{ISBN|9789004142206}}. }}
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* {{wikicite | ref = {{sfnref|Käppel|2006c}} | reference = Käppel, Lutz (2006c), "Nymphs", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 9'', Mini &ndash; Obe, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2006. {{ISBN|9004122729}}. }}
* {{wikicite | ref = {{sfnref|Käppel|2007}} | reference = Käppel, Lutz (2007), "Opora", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 10'', Obl &ndash; Phe, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2007. {{ISBN|9789004142152}}. }}
* {{wikicite | ref = {{sfnref|Käppel|2009a}} | reference = Käppel, Lutz (2009a), "Themis", in ''[[Brill's New Pauly]]: Encyclopaedia of the Ancient World. Antiquity, Volume 14'', Sym &ndash; Tub, edited by Hubert Cancik and Helmuth Schneider, Leiden, Brill, 2009. {{ISBN|9789004142190}}. }}
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* {{wikicite | ref = {{sfnref|Wernicke|1894f}} | reference = Wernicke, Konrad (1894f), "Apheleia", ''[[Realencyclopädie der classischen Altertumswissenschaft]]'', Band I, Halbband 2, edited by [[Georg Wissowa]], Stuttgart, J. B. Metzler, 1894. [https://de.wikisource.org/wiki/Paulys_Realencyclop%C3%A4die_der_classischen_Altertumswissenschaft Wikisource]. }}
* {{wikicite | ref = {{sfnref|Wernicke|1895}} | reference = Wernicke, Konrad (1895), "Ara (1)", ''[[Realencyclopädie der classischen Altertumswissenschaft]]'', Band II, Halbband 1, edited by [[Georg Wissowa]], Stuttgart, J. B. Metzler, 1895. [https://de.wikisource.org/wiki/Paulys_Realencyclop%C3%A4die_der_classischen_Altertumswissenschaft Wikisource]. }}
* {{wikicite | ref = {{sfnref|Wernicke|1896}} | reference = Wernicke, Konrad (1896), "Astrape", ''[[Realencyclopädie der classischen Altertumswissenschaft]]'', Band II, Halbband 2, edited by [[Georg Wissowa]], Stuttgart, J. B. Metzler, 1896. [https://de.wikisource.org/wiki/Paulys_Realencyclop%C3%A4die_der_classischen_Altertumswissenschaft Wikisource]. }}
* {{wikicite | ref = {{sfnref|Witt}} | reference = Witt, R. E., ''Isis in the Graeco-Roman World'', Ithaca and New York, Cornell University Press, 1971. {{ISBN|0801406331}}. {{doi|10.56021/9780801856426}}. }}
* {{wikicite | ref = {{sfnref|Woolf}} | reference = Woolf, Greg, "Isis and the Evolution of Religions", in ''Power, Politics and the Cults of Isis: Proceedings of the Vth International Conference of Isis Studies, Boulogne-sur-Mer, October 13&ndash;15, 2011'', pp. 62&ndash;92, edited by Laurent Bricault and Miguel John Versluys, Leiden, Brill, 2014. {{ISBN|9789004277182}}. {{doi|10.1163/9789004278271}}. }}
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* {{wikicite | ref = {{sfnref|Zwicker}} | reference = Zwicker, Johannes, "Hysminai", in ''[[Realencyclopädie der classischen Altertumswissenschaft]]'', Band IX, Halbband 1, edited by Karl Mittelhaus, Stuttgart, J. B. Metzler, 1914. [https://de.wikisource.org/wiki/Paulys_Realencyclop%C3%A4die_der_classischen_Altertumswissenschaft Wikisource]. }}
{{refend}}

{{Greek mythology (deities)}}
{{List of mythological figures by region}}

{{DEFAULTSORT:Greek deities, List of}}
[[Category:Greek deities| ]]
[[Category:Lists of deities]]
[[Category:Greek mythology-related lists|deities]]
[[Category:Characters in Greek mythology|-]]