Homer's brief description in the Iliad[1] is the earliest surviving literary reference: "a thing of immortal make, not human, lion-fronted and snake behind, a goat in the middle,[2] and snorting out the breath of the terrible flame of bright fire".[3] Elsewhere in the Iliad, Homer attributes the rearing of Chimaera to Amisodorus.[4] Hesiod's Theogony follows the Homeric description: he makes the Chimera the issue of Echidna: "She was the mother of Chimaera who breathed raging fire, a creature fearful, great, swift-footed and strong, who had three heads, one of a grim-eyed lion; in her hinderpart, a dragon; and in her middle, a goat, breathing forth a fearful blast of blazing fire. Her did Pegasus and noble Bellerophon slay"[5] The author of the Bibliotheca concurs:[6] descriptions agree that she breathed fire. The Chimera is generally considered to have been female (see the quotation from Hesiod above) despite the mane adorning its lion's head, the inclusion of a close mane often was depicted on lionesses, but the ears always were visible (that does not occur with depictions of male lions). Sighting the Chimera was an omen of storms, shipwrecks, and natural disasters (particularly volcanoes).[7]
While there are different genealogies, in one version the Chimera mated with her brother Orthrus and mothered the Sphinx and the Nemean lion (others have Orthrus and their mother, Echidna, mating; most attribute all to Typhon and Echidna).
The Chimera finally was defeated by Bellerophon, with the help of Pegasus, at the command of King Iobates of Lycia. Since Pegasus could fly, Bellerophon shot the Chimera from the air, safe from her heads and breath.[8] A scholiast to Homer adds that he finished her off by equipping his spear with a lump of lead that melted when exposed to the Chimera's fiery breath and consequently killed her, an image drawn from metalworking.[9]
The Chimera was situated in foreign Lycia,[10] but her representation in the arts was wholly Greek.[11] An autonomous tradition, one that did not rely on the written word, was represented in the visual repertory of the Greek vase-painters. The Chimera first appears at an early stage in the proto-Corinthian pottery-painters' repertory, providing some of the earliest identifiable mythological scenes that can be recognized in Greek art. The Corinthian type is fixed, after some early hesitation, in the 670s BCE; the variations in the pictorial representations suggest to Marilyn Low Schmitt[12] a multiple origin. The fascination with the monstrous devolved by the end of the seventh century into a decorative Chimera-motif in Corinth,[13] while the motif of Bellerophon on Pegasus took on a separate existence alone. A separate Attic tradition, where the goats breathe fire and the animal's rear is serpent-like, begins with such confidence that Marilyn Low Schmitt[14] is convinced there must be unrecognized earlier local prototypes. Two vase-painters employed the motif so consistently they are given the pseudonyms the Bellerophon Painter and the Chimaera Painter. A fire-breathing lioness was one of the earliest of solar and war deities in Ancient Egypt (representations from 3000 years prior to the Greek) and influences are feasible.
In Etruscan civilization, the Chimera appears in the "Orientalizing" period that precedes Etruscan Archaic art; that is to say, very early indeed. The Chimera appears in Etruscan wall-paintings of the fourth century BCE.
Robert Graves suggests,[15] "The Chimera was, apparently, a calendar-symbol of the tripartite year, of which the seasonal emblems were lion, goat, and serpent."
In Medieval art, though the Chimera of Antiquity was forgotten, chimerical figures appear as embodiments of the deceptive, even Satanic forces of raw nature. Provided with a human face and a scaly tail, as in Dante's vision of Geryon in Inferno xvii.7-17, 25-27, hybrid monsters, more akin to the Manticore of Pliny's Natural History (viii.90), provided iconic representations of hypocrisy and fraud well into the seventeenth century, through an emblemmatic representation in Cesare Ripa's Iconologia.[16]
Classical sources
The myths of the Chimera can be found in
Pseudo-Apollodorus' Bibliotheca (book 1),
Homer's Iliad (book 6);
Hyginus'
Fabulae 57 and 151;
Ovid's Metamorphoses (book VI 339; IX 648); and
Hesiod's Theogony 319ff.
Virgil, in the
Aeneid (book 5) employs
Chimaera for the name of
Gyas' gigantic ship in the ship-race, with possible allegorical significance in contemporary Roman politics.
[17]
Hypothesis about origin
Pliny the Elder cited
Ctesias and quoted
Photius identifying the Chimaera with an area of permanent gas vents which still can be found today by hikers on the
Lycian Way in southwest
Turkey. Called in Turkish
Yanartaş (flaming rock), it consists of some two dozen vents in the ground, grouped in two patches on the hillside above the Temple of
Hephaestus about 3 km north of
Çıralı, near ancient
Olympos, in
Lycia. The vents emit burning
methane thought to be of
metamorphic origin, which in ancient times were
landmarks by which sailors could navigate.
The Neo-Hittite Chimera from
Carchemish, dated to 850-750 BCE, which is now housed in the
Museum of Anatolian Civilizations[18] no doubt served as a basis for the Greek legend. It differs from the Greek version in that while there are three heads, none of them is that of a goat, only a main human head, a lion's head facing forward and placed on the chest of the lion's body, and a snake's head placed at the end of the tail.
Translate in Indonesian
Deskripsi singkat Homer dalam Illiad [1] adalah acuan awal sastra bertahan: "sesuatu dari abadi membuat, bukan manusia, singa-fronted dan ular di belakang, seekor kambing di tengah, [2] dan mendengus napas dari yang mengerikan nyala api yang terang ".. [3] Di tempat lain di Iliad, Homer atribut pemeliharaan Chimaera untuk Amisodorus [4] Hesiod's Theogony mengikuti Deskripsi Homer: ia membuat Chimera isu moncong:" Dia adalah ibu dari Chimaera yang bernapas api berkobar, makhluk takut, besar, berkaki cepat dan kuat, yang memiliki tiga kepala, salah satu singa bermata muram, dalam hinderpart nya, naga, dan di tengah nya, kambing, bernapas sebagainya ledakan takut . api berkobar nya tidak Pegasus dan mulia membunuh Bellerophon "[5] Penulis sepakat Bibliotheca: [6] deskripsi setuju bahwa ia bernapas api. Chimera pada umumnya dianggap telah perempuan (lihat kutipan dari Hesiod atas) meskipun surai menghiasi kepala singa nya itu, dimasukkannya surai dekat sering digambarkan pada singa betina, tetapi telinga selalu terlihat (yang tidak terjadi dengan penggambaran singa jantan). Penampakan Chimera merupakan pertanda badai, kapal karam, dan bencana alam (khususnya gunung berapi). [7]
Walaupun ada silsilah yang berbeda, dalam satu versi Chimera yang dikawinkan dengan Orthrus kakaknya dan diasuh Sphinx dan singa Nemea (yang lain memiliki Orthrus dan ibu mereka, Echidna, kawin; paling atribut semua untuk Typhon dan Echidna).
Chimera akhirnya dikalahkan oleh Bellerophon, dengan bantuan Pegasus, atas perintah Raja Iobates dari Lycia. Sejak Pegasus bisa terbang, Bellerophon ditembak Chimera dari udara, aman dari kepala dan napas [8] Sebuah scholiast ke Homer menambahkan. Bahwa ia selesai liburnya dengan melengkapi tombak dengan gumpalan timbal yang mencair bila terkena Chimera berapi-api nafas dan akibatnya membunuhnya, gambar yang diambil dari Metalworking. [9]
Chimera itu terletak di Lycia asing, [10] tetapi representasi di bidang seni sepenuhnya Yunani. [11] Sebuah tradisi otonom, yang tidak bergantung pada kata-kata tertulis, diwakili dalam perbendaharaan visual dari pelukis vas Yunani . Chimera Yang pertama muncul pada tahap awal perbendaharaan tembikar proto-Korintus-pelukis ', memberikan beberapa adegan awal mitologi yang dapat diidentifikasi diakui dalam seni Yunani. Jenis Korintus adalah tetap, setelah beberapa ragu-ragu awal, di SM 670s, variasi dalam representasi bergambar menyarankan kepada Marilyn Schmitt Rendah [12] asal ganda. Pesona dengan mengerikan diserahkan pada akhir abad ketujuh ke dalam motif-Chimera hias di Korintus, [13] sementara motif Bellerophon di Pegasus itu pada keberadaan yang terpisah sendirian. Tradisi Attic terpisah, dimana kambing bernapas api dan belakang hewan adalah ular-seperti, dimulai dengan keyakinan seperti yang Marilyn Rendah Schmitt [14] yakin harus ada yang belum diakui prototipe lokal sebelumnya. Dua vas-pelukis dipekerjakan motif sehingga konsisten mereka diberi samaran Bellerophon Pelukis dan Pelukis Chimaera. Sebuah singa betina bernapas api adalah salah satu yang paling awal dewa matahari dan perang di Mesir Kuno (representasi dari 3000 tahun sebelum Yunani) dan pengaruh yang layak.
Dalam peradaban Etruscan, Chimera muncul dalam periode "Orientalizing" yang mendahului Etruscan seni Archaic, yang mengatakan, sangat dini memang. Chimera muncul dalam lukisan dinding Etruscan-abad keempat SM.
Robert Graves menyarankan, [15] "The Chimera itu, rupanya, kalender-simbol tahun tripartit, di mana emblem musiman adalah singa, kambing, dan ular."
Dalam seni Abad Pertengahan, meskipun Chimera dari Kuno terlupakan, angka tdk masuk akal muncul sebagai perwujudan dari, menipu bahkan memaksa Satanic alam mentah. Diperoleh dengan wajah manusia dan ekor bersisik, seperti dalam visi Dante's Inferno Geryon di xvii.7-17,, 25-27 monster hibrida, lebih mirip dengan manticore of Natural History Pliny's (viii.90), memberikan representasi ikon kemunafikan dan penipuan baik ke abad ketujuh belas, melalui perwakilan emblemmatic di Cesare Ripa's Iconologia. [16]Klasik sumber
Mitos dari Chimera dapat ditemukan di Pseudo-Apollodorus 'Bibliotheca (buku 1), Homer's Iliad (buku 6); Hyginus' Fabulae 57 dan 151; Ovid's Metamorphoses (buku VI 339; IX 648); dan Hesiod's Theogony 319ff.
Virgil, dalam Aeneid (buku 5) menggunakan Chimaera untuk nama kapal raksasa Gyas 'dalam lomba-kapal, dengan arti alegoris mungkin dalam politik Romawi kontemporer. [17]
Hipotesis tentang asal
Pliny the Elder dikutip Photius Ctesias dan dikutip mengidentifikasi Chimaera dengan luas ventilasi gas permanen yang masih dapat ditemukan hari ini dengan pejalan kaki di Jalan Lisia di Turki barat daya. Disebut di Yanartaş Turki (batu menyala), terdiri dari beberapa lusin dua ventilasi di dalam tanah, yang dikelompokkan dalam dua patch di lereng bukit di atas Kuil Hephaestus sekitar 3 km utara Çıralı, dekat Olympos kuno, di Lycia. Ventilasi memancarkan metana terbakar dianggap asal metamorfosa, yang pada zaman kuno adalah landmark dimana pelaut dapat dinavigasi.
The Chimera Neo-orang Het dari Karkemis, tanggal ke 850-750 SM, yang sekarang disimpan di Museum Peradaban Anatolia [18] tidak diragukan lagi menjabat sebagai dasar untuk legenda Yunani. Ini berbeda dari versi Yunani bahwa meskipun ada tiga kepala, tidak satupun dari mereka adalah bahwa dari seekor kambing, hanya kepala manusia utama, kepala singa menghadap ke depan dan diletakkan di dada tubuh singa, dan kepala ular ditempatkan di ujung ekor.
