Что подарил одиссею эол

From Wikipedia, the free encyclopedia

In Greek mythology, Aeolus,^[1] the son of Hippotes, was the ruler of the winds encountered by Odysseus in Homer’s Odyssey. Aeolus was the king of the island of Aeolia, where he lived with his wife and six sons and six daughters. To ensure safe passage home for Odysseus and his men, Aeolus gave Odysseus a bag containing all the winds, except the gentle west wind. But when almost home, Odysseus’ men, thinking the bag contained treasure, opened it and they were all driven by the winds back to Aeolia. Believing that Odysseus must evidently be hated by the gods, Aeolus sent him away without further help. This Aeolus was also sometimes confused with the Aeolus who was the son of Hellen and the eponym of the Aeolians.^[2]

Family[edit]

All that Homer’s Odyssey tells us about Aeolus’ family is that his father was Hippotes, that he had six sons and six daughters, that Aeolus gave his six daughters to his six sons as wives, and that Aeolus, his wife, and all their children lived happily together on the idyllic island paradise of Aeolia.^[3] In Euripides’ lost tragedy Aeolus, one of Aeolus’ six sons is named Macareus, and one of his six daughters is named Canace (also the name of one of the five daughters of Aeolus son of Hellen).^[4]

The Byzantine poet John Tzetzes (c. 1110–1180) gives the following names for Aeolus’ children: the sons Periphas, Agenor, Euchenor, Klymenos, Xouthos and Macareus, and daughters Klymene, Kallithyia, Eurygone, Lysidike, Kanake and an unnamed one.^[5]

Mythology[edit]

Ruler of the winds[edit]

According to Homer, Aeolus the son of Hippotes was the king of the floating island of Aeolia, whom Zeus had made the «keeper of the winds, both to still and to rouse whatever one he will.»^[6] In Apollonius of Rhodes’s Argonautica, at the request of Hera, he calmed all the winds but the «steady» west wind, to aid Jason and the Argonauts on their journey home.^[7]

In Virgil’s Aeneid, Aeolus keeps the winds contained in a cave on Aeolia:

There closely pent in chains and bastions strong,
they, scornful, make the vacant mountain roar,
chafing against their bonds. But from a throne
of lofty crag, their king with sceptred hand
allays their fury and their rage confines.^[8]

Because of her hatred of the Trojans, Juno (the Roman equivalent of the Greek Hera) pleads with Aeolus to destroy Aeneas’ ships, promising to give Aeolus the nymph Deiopea as wife.^[9] So Aeolus unleashed his winds against Aeneas.^[10] But Neptune, angry at this usurpation of his sovereignty over the sea, commands the winds to:

… Haste away
and bear your king this word! Not unto him
dominion o’er the seas and trident dread,
but unto me, Fate gives. Let him possess
wild mountain crags, thy favored haunt and home,
O Eurus! In his barbarous mansion there,
let Aeolus look proud, and play the king
in yon close-bounded prison-house of storms!^[11]

Neptune then quelled the monstrous waves that Aeolus’ winds had stirred up, and Aeneas was saved.^[12]

Encounter with Odysseus[edit]

In Homer’s Odyssey, Odysseus and his men, after escaping from the Cyclops Polyphemus, came next to the island of Aeolia:

where dwelt Aeolus, son of Hippotas, dear to the immortal gods, in a floating island, and all around it is a wall of unbreakable bronze, and the cliff runs up sheer. Twelve children of his, too, there are in the halls, six daughters and six sturdy sons, and he gave his daughters to his sons to wife. These, then, feast continually by their dear father and good mother, and before them lies boundless good cheer. And the house, filled with the savour of feasting, resounds all about even in the outer court by day, and by night again they sleep beside their chaste wives on blankets and on corded bedsteads.^[13]

Aeolus entertained Odysseus and his men for a month, questioning Odysseus about all that had happened to him.^[14] When Odysseus was ready to set sail again for home, Aeolus gave him a bag made of oxhide in which he had bound «the blustering winds», all except for the west wind, which Aeolus sent forth to bear Odysseus and his men safely home.^[15] But when they came within in sight of Ithaca their home, Odyesseus was overcome with sleep, and his men, thinking that the bag held gifts of gold and silver that Odysseus intended to keep for himself, opened the bag letting loose all the unruly winds which drove their ship all the way back to Aeolus’ floating island.^[16] And when Odysseus asked again for help, Aeolus replied:

Begone from our island with speed, thou vilest of all that live. In no wise may I help or send upon his way that man who is hated of the blessed gods. Begone, for thou comest hither as one hated of the immortals.^[17]

The same story is also recounted by Hyginus, Ovid, and Apollodorus.^[18]

Aeolia[edit]

In the Odyssey, Aelolus’ kingdom of Aeolia was purely mythical, a floating island surrounded by «a wall of unbreakable bronze». Later writers came to associate Aeolia with one of the Aeolian Islands, north of Sicily.^[19]

Confused with Aeolus son of Hellen[edit]

This Aeolus was sometimes confused (or identified) with Aeolus the son of Hellen and eponym of the Aeolians.^[20] The confusion perhaps first occurs in Euripides’ Aeolus, where, although clearly based on the Odyssey’s Aeolus, Euripides’ Aeolus is the father of a daughter Canace, like Aeolus the son of Hellen, and if the two are not identified, then they seem, at least, to be related.^[21] Hyginus, describes the Aeolus encountered by Odysseus as «Aeolus, son of Hellen».^[22] While Ovid, has the ruler of the winds, like Aeolus the son of Hellen, the father of a daughter Alcyone, as well as the tragic lovers Canace and Macareus, and calls Alcyone «Hippotades», ie. a descendant of Hippotes.^[23]

Diodorus Siculus’ account[edit]

The rationalizing Greek historian Diodorus Siculus, explains how Aeolus came to be considered the ruler of the winds. According to Diodorus, Aeolus was said to be:

pious and just and kindly as well in his treatment of strangers; furthermore, he introduced sea-farers to the use of sails and had learned, by long observation of what the fire​ foretold, to predict with accuracy the local winds,​ this being the reason why the myth has referred to him as the «keeper of the winds»;​ and it was because of his very great piety that he was called a friend of the Gods.^[24]

Diodorus Siculus—perhaps in order to resolve a confusion between this Aeolus and the Aeolus who was the son of Hellen—also made Aeolus’s father Hippotes the son of a Mimas, who was the son of Aeolus the son of Hellen.^[25] And while Homer does not name Aeolus’ mother, wife, or children, Diodorus supplies names for all but his daughters. According to Diodorus, Aeolus’ mother was Melanippe, his wife was Cyanê, and his six sons were Astyochus, Xuthus, Androcles, Pheraemon, Jocastus, and Agathyrnus.^[26]

Gallery[edit]

Aeolus and Odysseus[edit]

• 

  Odysseus in the Cave of the Winds by Stradanus (possibly 1590-1599)

• 

  Aeolus Giving the Winds to Odysseus by Isaac Moillon

Aeolus and Juno[edit]

• 

• 

  Air (Juno orders Aeolus to release the winds) (Aeneid I) by Charles Dupuis (1718)

• 

  Juno en Aeolus by Cornelis Bos (1546)

• 

  Giunone ordina a Eolo di liberare i Venti (particolare), affresco nel Palazzo Sanvitale di Parma. (circa 1790)

• 

  Air (Juno orders Aeolus to release the winds) by Manuel de Samaniego (circa 1800)

• 

  Juno and King Aeolus at the Cave of winds by Antonio Randa (Italy, 1577-1650)

Other[edit]

• 

  Aeolus

• 

  Allegory of Winter by Jerzy Siemiginowski-Eleuter (1683)

• 

  Book frontispiece of the sailing handbook «The light of navigation». (On the left side, Neptune, the god of water and the sea, on the right Aeolus, the ruler of the winds)

See also[edit]

• Vayu, Hindu god of wind
• Rudra, the Vedic wind or storm God
• Fūjin, the Shinto Kami of winds

Notes[edit]

References[edit]

• Apollodorus, Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1921. ISBN 0-674-99135-4. Online version at the Perseus Digital Library.
• Apollonius of Rhodes, Apollonius Rhodius: the Argonautica, translated by Robert Cooper Seaton, W. Heinemann, 1912. Internet Archive.
• Collard, Christopher and Martin Cropp, Euripides Fragments: Aegeus–Meleanger, Loeb Classical Library No. 504, Cambridge, Massachusetts, Harvard University Press, 2008. ISBN 978-0-674-99625-0. Online version at Harvard University Press.
• Diodorus Siculus, Library of History, Volume III: Books 4.59-8, translated by C. H. Oldfather, Loeb Classical Library No. 340. Cambridge, Massachusetts, Harvard University Press, 1939. ISBN 978-0-674-99375-4. Online version at Harvard University Press. Online version by Bill Thayer.
• Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996, Two volumes: ISBN 978-0-8018-5360-9 (Vol. 1), ISBN 978-0-8018-5362-3 (Vol. 2).
• Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996. ISBN 978-0-631-20102-1. Internet Archive.
• Hard, Robin, The Routledge Handbook of Greek Mythology: Based on H.J. Rose’s «Handbook of Greek Mythology», Psychology Press, 2004, ISBN 9780415186360. Google Books.
• Homer, The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann, Ltd. 1919. Online version at the Perseus Digital Library.
• Hyginus, Gaius Julius, Fabulae, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText.
• Kerényi, Karl, The Gods of the Greeks, Thames and Hudson, London, 1951. Internet Archive.
• Nauck, Johann August, Tragicorum graecorum fragmenta, Leipzig, Teubner, 1889. Internet Archive.
• Parthenius, Love Romances translated by Sir Stephen Gaselee (1882-1943), S. Loeb Classical Library Volume 69. Cambridge, MA. Harvard University Press. 1916. Online version at the Topos Text Project.
• Ovid, The Epistles of Ovid, translated into English prose, as near the original as the different idioms of the Latin and English languages will allow; with the Latin text and order of construction on the same page; and critical, historical, geographical, and classical notes in English, from the very best commentators both ancient and modern; beside a very great number of notes entirely new; London. J. Nunn, Great-Queen-Street; R. Priestly, 143, High-Holborn; R. Lea, Greek-Street, Soho; and J. Rodwell, New-Bond-Street, 1813. Online version at the Perseus Digital Library.
• Ovid, Metamorphoses, Brookes More, Boston, Cornhill Publishing Co. 1922. Online version at the Perseus Digital Library.
• Parada, Carlos, Genealogical Guide to Greek Mythology, Jonsered, Paul Åströms Förlag, 1993. ISBN 978-91-7081-062-6.
• Rose, H. J., s.v. Aeolus in the Oxford Classical Dictionary, second edition, Hammond, N.G.L. and Howard Hayes Scullard (editors), Oxford University Press, 1992. ISBN 0-19-869117-3.
• Virgil, Aeneid, Theodore C. Williams. trans. Boston. Houghton Mifflin Co. 1910. Online version at the Perseus Digital Library.
• Smith, William, Dictionary of Greek and Roman Biography and Mythology, London (1873). Online version at the Perseus Digital Library.
• Strabo, Geography, translated by Horace Leonard Jones; Cambridge, Massachusetts: Harvard University Press; London: William Heinemann, Ltd. (1924). LacusCurtis, Online version at the Perseus Digital Library, Books 6–14.
• Tripp, Edward, Crowell’s Handbook of Classical Mythology, Thomas Y. Crowell Co; First edition (June 1970). ISBN 069022608X.
• Tzetzes, John, Allegories of the Odyssey, translated by Adam J. Goldwyn, and Dimitra Kokkini, Harvard University Press, Cambridge, Massachusetts, London, England, 2019. ISBN 978-0-674-23837-4.
• Virgil, Aeneid, Theodore C. Williams. trans. Boston. Houghton Mifflin Co. 1910. Online version at the Perseus Digital Library.

From Wikipedia, the free encyclopedia

In Greek mythology, Aeolus,^[1] the son of Hippotes, was the ruler of the winds encountered by Odysseus in Homer’s Odyssey. Aeolus was the king of the island of Aeolia, where he lived with his wife and six sons and six daughters. To ensure safe passage home for Odysseus and his men, Aeolus gave Odysseus a bag containing all the winds, except the gentle west wind. But when almost home, Odysseus’ men, thinking the bag contained treasure, opened it and they were all driven by the winds back to Aeolia. Believing that Odysseus must evidently be hated by the gods, Aeolus sent him away without further help. This Aeolus was also sometimes confused with the Aeolus who was the son of Hellen and the eponym of the Aeolians.^[2]

Family[edit]

All that Homer’s Odyssey tells us about Aeolus’ family is that his father was Hippotes, that he had six sons and six daughters, that Aeolus gave his six daughters to his six sons as wives, and that Aeolus, his wife, and all their children lived happily together on the idyllic island paradise of Aeolia.^[3] In Euripides’ lost tragedy Aeolus, one of Aeolus’ six sons is named Macareus, and one of his six daughters is named Canace (also the name of one of the five daughters of Aeolus son of Hellen).^[4]

The Byzantine poet John Tzetzes (c. 1110–1180) gives the following names for Aeolus’ children: the sons Periphas, Agenor, Euchenor, Klymenos, Xouthos and Macareus, and daughters Klymene, Kallithyia, Eurygone, Lysidike, Kanake and an unnamed one.^[5]

Mythology[edit]

Ruler of the winds[edit]

According to Homer, Aeolus the son of Hippotes was the king of the floating island of Aeolia, whom Zeus had made the «keeper of the winds, both to still and to rouse whatever one he will.»^[6] In Apollonius of Rhodes’s Argonautica, at the request of Hera, he calmed all the winds but the «steady» west wind, to aid Jason and the Argonauts on their journey home.^[7]

In Virgil’s Aeneid, Aeolus keeps the winds contained in a cave on Aeolia:

There closely pent in chains and bastions strong,
they, scornful, make the vacant mountain roar,
chafing against their bonds. But from a throne
of lofty crag, their king with sceptred hand
allays their fury and their rage confines.^[8]

Because of her hatred of the Trojans, Juno (the Roman equivalent of the Greek Hera) pleads with Aeolus to destroy Aeneas’ ships, promising to give Aeolus the nymph Deiopea as wife.^[9] So Aeolus unleashed his winds against Aeneas.^[10] But Neptune, angry at this usurpation of his sovereignty over the sea, commands the winds to:

… Haste away
and bear your king this word! Not unto him
dominion o’er the seas and trident dread,
but unto me, Fate gives. Let him possess
wild mountain crags, thy favored haunt and home,
O Eurus! In his barbarous mansion there,
let Aeolus look proud, and play the king
in yon close-bounded prison-house of storms!^[11]

Neptune then quelled the monstrous waves that Aeolus’ winds had stirred up, and Aeneas was saved.^[12]

Encounter with Odysseus[edit]

In Homer’s Odyssey, Odysseus and his men, after escaping from the Cyclops Polyphemus, came next to the island of Aeolia:

where dwelt Aeolus, son of Hippotas, dear to the immortal gods, in a floating island, and all around it is a wall of unbreakable bronze, and the cliff runs up sheer. Twelve children of his, too, there are in the halls, six daughters and six sturdy sons, and he gave his daughters to his sons to wife. These, then, feast continually by their dear father and good mother, and before them lies boundless good cheer. And the house, filled with the savour of feasting, resounds all about even in the outer court by day, and by night again they sleep beside their chaste wives on blankets and on corded bedsteads.^[13]

Aeolus entertained Odysseus and his men for a month, questioning Odysseus about all that had happened to him.^[14] When Odysseus was ready to set sail again for home, Aeolus gave him a bag made of oxhide in which he had bound «the blustering winds», all except for the west wind, which Aeolus sent forth to bear Odysseus and his men safely home.^[15] But when they came within in sight of Ithaca their home, Odyesseus was overcome with sleep, and his men, thinking that the bag held gifts of gold and silver that Odysseus intended to keep for himself, opened the bag letting loose all the unruly winds which drove their ship all the way back to Aeolus’ floating island.^[16] And when Odysseus asked again for help, Aeolus replied:

Begone from our island with speed, thou vilest of all that live. In no wise may I help or send upon his way that man who is hated of the blessed gods. Begone, for thou comest hither as one hated of the immortals.^[17]

The same story is also recounted by Hyginus, Ovid, and Apollodorus.^[18]

Aeolia[edit]

In the Odyssey, Aelolus’ kingdom of Aeolia was purely mythical, a floating island surrounded by «a wall of unbreakable bronze». Later writers came to associate Aeolia with one of the Aeolian Islands, north of Sicily.^[19]

Confused with Aeolus son of Hellen[edit]

This Aeolus was sometimes confused (or identified) with Aeolus the son of Hellen and eponym of the Aeolians.^[20] The confusion perhaps first occurs in Euripides’ Aeolus, where, although clearly based on the Odyssey’s Aeolus, Euripides’ Aeolus is the father of a daughter Canace, like Aeolus the son of Hellen, and if the two are not identified, then they seem, at least, to be related.^[21] Hyginus, describes the Aeolus encountered by Odysseus as «Aeolus, son of Hellen».^[22] While Ovid, has the ruler of the winds, like Aeolus the son of Hellen, the father of a daughter Alcyone, as well as the tragic lovers Canace and Macareus, and calls Alcyone «Hippotades», ie. a descendant of Hippotes.^[23]

Diodorus Siculus’ account[edit]

The rationalizing Greek historian Diodorus Siculus, explains how Aeolus came to be considered the ruler of the winds. According to Diodorus, Aeolus was said to be:

pious and just and kindly as well in his treatment of strangers; furthermore, he introduced sea-farers to the use of sails and had learned, by long observation of what the fire​ foretold, to predict with accuracy the local winds,​ this being the reason why the myth has referred to him as the «keeper of the winds»;​ and it was because of his very great piety that he was called a friend of the Gods.^[24]

Diodorus Siculus—perhaps in order to resolve a confusion between this Aeolus and the Aeolus who was the son of Hellen—also made Aeolus’s father Hippotes the son of a Mimas, who was the son of Aeolus the son of Hellen.^[25] And while Homer does not name Aeolus’ mother, wife, or children, Diodorus supplies names for all but his daughters. According to Diodorus, Aeolus’ mother was Melanippe, his wife was Cyanê, and his six sons were Astyochus, Xuthus, Androcles, Pheraemon, Jocastus, and Agathyrnus.^[26]

Gallery[edit]

Aeolus and Odysseus[edit]

• 

  Odysseus in the Cave of the Winds by Stradanus (possibly 1590-1599)

• 

  Aeolus Giving the Winds to Odysseus by Isaac Moillon

Aeolus and Juno[edit]

• 

• 

  Air (Juno orders Aeolus to release the winds) (Aeneid I) by Charles Dupuis (1718)

• 

  Juno en Aeolus by Cornelis Bos (1546)

• 

  Giunone ordina a Eolo di liberare i Venti (particolare), affresco nel Palazzo Sanvitale di Parma. (circa 1790)

• 

  Air (Juno orders Aeolus to release the winds) by Manuel de Samaniego (circa 1800)

• 

  Juno and King Aeolus at the Cave of winds by Antonio Randa (Italy, 1577-1650)

Other[edit]

• 

  Aeolus

• 

  Allegory of Winter by Jerzy Siemiginowski-Eleuter (1683)

• 

  Book frontispiece of the sailing handbook «The light of navigation». (On the left side, Neptune, the god of water and the sea, on the right Aeolus, the ruler of the winds)

See also[edit]

• Vayu, Hindu god of wind
• Rudra, the Vedic wind or storm God
• Fūjin, the Shinto Kami of winds

Notes[edit]

References[edit]

• Apollodorus, Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1921. ISBN 0-674-99135-4. Online version at the Perseus Digital Library.
• Apollonius of Rhodes, Apollonius Rhodius: the Argonautica, translated by Robert Cooper Seaton, W. Heinemann, 1912. Internet Archive.
• Collard, Christopher and Martin Cropp, Euripides Fragments: Aegeus–Meleanger, Loeb Classical Library No. 504, Cambridge, Massachusetts, Harvard University Press, 2008. ISBN 978-0-674-99625-0. Online version at Harvard University Press.
• Diodorus Siculus, Library of History, Volume III: Books 4.59-8, translated by C. H. Oldfather, Loeb Classical Library No. 340. Cambridge, Massachusetts, Harvard University Press, 1939. ISBN 978-0-674-99375-4. Online version at Harvard University Press. Online version by Bill Thayer.
• Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996, Two volumes: ISBN 978-0-8018-5360-9 (Vol. 1), ISBN 978-0-8018-5362-3 (Vol. 2).
• Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996. ISBN 978-0-631-20102-1. Internet Archive.
• Hard, Robin, The Routledge Handbook of Greek Mythology: Based on H.J. Rose’s «Handbook of Greek Mythology», Psychology Press, 2004, ISBN 9780415186360. Google Books.
• Homer, The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann, Ltd. 1919. Online version at the Perseus Digital Library.
• Hyginus, Gaius Julius, Fabulae, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText.
• Kerényi, Karl, The Gods of the Greeks, Thames and Hudson, London, 1951. Internet Archive.
• Nauck, Johann August, Tragicorum graecorum fragmenta, Leipzig, Teubner, 1889. Internet Archive.
• Parthenius, Love Romances translated by Sir Stephen Gaselee (1882-1943), S. Loeb Classical Library Volume 69. Cambridge, MA. Harvard University Press. 1916. Online version at the Topos Text Project.
• Ovid, The Epistles of Ovid, translated into English prose, as near the original as the different idioms of the Latin and English languages will allow; with the Latin text and order of construction on the same page; and critical, historical, geographical, and classical notes in English, from the very best commentators both ancient and modern; beside a very great number of notes entirely new; London. J. Nunn, Great-Queen-Street; R. Priestly, 143, High-Holborn; R. Lea, Greek-Street, Soho; and J. Rodwell, New-Bond-Street, 1813. Online version at the Perseus Digital Library.
• Ovid, Metamorphoses, Brookes More, Boston, Cornhill Publishing Co. 1922. Online version at the Perseus Digital Library.
• Parada, Carlos, Genealogical Guide to Greek Mythology, Jonsered, Paul Åströms Förlag, 1993. ISBN 978-91-7081-062-6.
• Rose, H. J., s.v. Aeolus in the Oxford Classical Dictionary, second edition, Hammond, N.G.L. and Howard Hayes Scullard (editors), Oxford University Press, 1992. ISBN 0-19-869117-3.
• Virgil, Aeneid, Theodore C. Williams. trans. Boston. Houghton Mifflin Co. 1910. Online version at the Perseus Digital Library.
• Smith, William, Dictionary of Greek and Roman Biography and Mythology, London (1873). Online version at the Perseus Digital Library.
• Strabo, Geography, translated by Horace Leonard Jones; Cambridge, Massachusetts: Harvard University Press; London: William Heinemann, Ltd. (1924). LacusCurtis, Online version at the Perseus Digital Library, Books 6–14.
• Tripp, Edward, Crowell’s Handbook of Classical Mythology, Thomas Y. Crowell Co; First edition (June 1970). ISBN 069022608X.
• Tzetzes, John, Allegories of the Odyssey, translated by Adam J. Goldwyn, and Dimitra Kokkini, Harvard University Press, Cambridge, Massachusetts, London, England, 2019. ISBN 978-0-674-23837-4.
• Virgil, Aeneid, Theodore C. Williams. trans. Boston. Houghton Mifflin Co. 1910. Online version at the Perseus Digital Library.

(Aeolus, Αί̀ολος). Счастливый царь Эолийских островов; Зевс даровал ему власть над ветрами, которые он заключил на своем острове, окруженном медными стенами и высокими скалами. Здесь счастливо живет Эол, любимец богов, с женой, 6 сыновьями и 6 дочерьми, которых он переженил между собой. Эол дал Одиссею все противные ветры, заключенные в кожаном мешке, но спутники его, уже в виду родного острова Итаки, развязали мешок, и вырвавшиеся ветры снова пригнали корабль к Эолову острову. 2) Старший сын Эллина, внук Девкалиона, брат Дора и Ксифа, родоначальник эолийского племени, а следовательно, один из прародителей эллинов. Эолу приписывалось множество детей, основателей различных поселений, поэтому эолийское племя занимало наибольшее пространство из всех греческих племен.

(Источник: «Краткий словарь мифологии и древностей». М.Корш. Санкт-Петербург, издание А. С. Суворина, 1894.)

ЭОЛ

(Αϊόλος), в греческой мифологии: 1) родоначальник племени эолийцев, сын Эллина и нимфы Орсеиды, внук Девкалиоиа и Пирры, правнук Прометея, брат Дора и Ксуфа (Apollod. I 7, 2-3). Э. воцарился в Фессалии и от Энареты имел семерых сыновей и пятерых дочерей, среди них: Сисиф, Афамант, Салмоней и Алкиона; 2) бог ветров, обитавший на острове Эолия. Отец шестерых сыновей и шестерых дочерей. У Гомера (Od. Х 1-75) Э., владыка ветров, вручает Одиссею завязанный мешок с бурными ветрами, оставляя провожатым Зефира. Однако спутники Одиссея развязали мешок и навлекли страшную бурю, которая прибила корабль Одиссея снова к берегам Эолии, откуда Э. уже изгоняет Одиссея.

л. т.-г.

(Источник: «Мифы народов мира».)

Эол

1) царь в Фессалии, сын Эллина и нимфы Орсеиды, внук благочестивых Девкалиона и Пирры, правнук Прометея и Климены. Брат Ксуфа и Дора. Супруг Энареты, отец семерых сыновей и пятерых дочерей, среди них Афамант, Деион, Кретей, Магнет, Периер, Сизиф, Салмоней и Алкиона. Родоначальник эолийцев (эолян) (одно из основных древнегреческих племен).

2) Царь плавучего острова Эолии, повелитель ветров. Сын героя Гиппота. Супруг Ареты, отец шести сыновей и шести дочерей, которые состояли между собой в браке. Отец Меланиппы. Зевс сделал Эола господином над ветрами, он мог держать их на замке или устраивать бури и ураганы. Эола считали изобретателем паруса. Остров Эолия был окружен медными стенами и неприступными скалами. На этом острове нашел приют Одиссей во время своих странствий. Эол радушно принял Одиссея и, расставаясь с ним, приказал попутному ветру надувать паруса героя. Кроме того Эол подарил Одиссею мех, в котором были спрятаны все остальные ветры. Недалеко от Итаки спутники Одиссея нарушили его сторогий запрет и развязали мех. Вырвавшиеся на свободу ветры сбили корабль с пути и пригнали его снова к острову Эола. Разгневанный непослушанием, Эол не принял Одиссея и его спутников. В послегомеровский период образы Эола , родоначальника эолян, и Эола, повелителя ветров стали отождествляться.

3) сын Посейдона и Меланиппы (дочери повелителя ветров Эола). Его также считали праотцем эолийцев, а его брата Беота — праотцем беотийцев.

(Источник: «Мифы Древней Греции. Словарь-справочник.» EdwART, 2009.)

Есть в древнегреческой мифологии персонаж, выполняющий божественные функции. Но, как гласят легенды, происходит он от человека, поэтому является полубогом. Проживает повелитель воздуха на Эоловых (Липарских) островах, находящихся в Тирренском море, которое омывает Сицилию.

Главный бог Олимпа, ведающий всем миром, Зевс, доверил Эолу власть над ветрами. Эол держал ветры под замком и по своему усмотрению выпускал их на волю.

Наиболее популярен миф, в котором повествуется о встрече Одиссея с Эолом.

Во время своих странствий Одиссей попал на остров, где жил Эол. Повелитель ветров дал приют легендарному царю и его спутникам. На прощание Эол приказал ветру надувать паруса странникам, а также подарил Одиссею мешок с ветрами, наказав не развязывать его. Спутники царя нарушили запрет, и вырвавшиеся на свободу ветра пригнали корабль снова к острову, на котором жил Эол. На этот раз разгневанный непослушанием людей повелитель ветров отказал им в гостеприимстве.

Мифический Эол, как невидимый дирижёр руководит ветрами, а те, подвластные его воле, гонят потоки воздуха на натянутые струны, которые исполняют природную музыку.

Согласно еврейскому преданию, гусли Давида звучали от ветра. Инструмент висел над ложем Давида напротив открытого окна. Когда ветер доносил струи воздуха до гуслей, они сами собой начинали звучать.

Легенды гласят, что Орфей читал свои стихи под звуки ветряной арфы. В далёкие времена народный умелец смастерил необычный музыкальный инструмент, звучащий от ветра, который со временем стали называть эоловой арфой. Упоминания об этом инструменте историки нашли в трактатах древнегреческих философов.

Инструмент был популярен до XIV века, но церковь, рьяно боровшаяся с языческими традициями, наложила запрет на арфу. И лишь в эпоху Возрождения мастера вновь начали изготавливать ветряные арфы.

Строго говоря, музыкальным инструментом эолову арфу нельзя называть, поскольку звучит она без участия исполнителя.

Эолова арфа состоит из резонатора, длинного деревянного ящика с отверстиями, внутри которого натянуты струны. Количество струн произвольное. Они изготавливаются одинаковой длины, но различной толщины и степени натяжения. При колебании струны издают основные тоны и обертоны, отчего диапазон инструмента получается значительным.

В безветренную погоду инструмент молчит. Слабое дуновение ветра заставляет арфу звучать нежно, тихо. При сильных порывах ветра появляются резкие и громкие звуки.

Музыка ветряной арфы рождается благодаря импровизации ветра. Такую музыку невозможно записать и повторить. Мелодии ветра отражают спонтанность и неповторимость каждого момента бытия. Поистине божественная музыка!

Эоловы арфы размещали на крышах, в оконных проёмах, беседках, гротах. Устанавливали инструмент так, чтобы ветер максимально был направлен на струны.

Одна из известнейших в России арф была установлена в середине XIX века в Пятигорске. С годами она была разрушена, но беседка под названием «Эолова арфа» сохранилась до наших дней.

Звучание эоловой арфы привлекало творческих людей во все времена. Для поэтов-романтиков этот инструмент являлся природной музой, вдохновляющей их на создание поэтических шедевров.

Английский поэт Кольридж в стихотворении «Эолова арфа» (1795 год) представляет ветер в арфе как жизненную энергию мироздания:

…И много мыслей зыбких и незваных,
И много праздных, призрачных фантазий
Проносится в мозгу недвижном, праздном,
Разнообразны, словно ветерки,
Играющие на покорной арфе!
А что, когда вся сущая природа —
Собрание живых и мертвых арф,
Что мыслями трепещут, если их
Коснется ветер, беспредельный, мудрый, —
И каждого Душа и Бог Всего?
…

В посвящении к «Фаусту» Гёте пишет:

Эоловою арфой прорыдало
Начало строф, родившихся вчерне.
Я в трепете, томленье миновало,
Я слезы лью, и тает лед во мне.

Путешественник, писатель и поэт Н. С. Гумилёв в стихотворении «Красное море» также упоминает эолову арфу:

И огнями бенгальскими сразу мерцать
Начинают твои колдовские струи,
Искры в них и лучи, словно хочешь создать,
Позавидовав небу, ты звезды свои.

И когда выплывает луна на зенит,
Ветер проносится, запахи леса тая,
От Суэца до Бабель-Мандеба звенит,
Как эолова арфа, поверхность твоя.

Принцип работы ветряной арфы объяснил в 1915 году британский физик и механик лорд Рэлей. Он выяснил, что струны арфы колеблются за счёт «вихревой дорожки Кармана».

В начале ХХ столетия американский инженер и физик Теодор фон Кармен исследовал образующиеся цепочки вихрей при обтекании несжимаемой жидкости протяжённой оси, перпендикулярной направлению движения сплошной среды.

В его честь эти цепочки вихрей были названы дорожкой Кармана. Карман работал в области авиации и космонавтики. Он рассчитал условную границу между земной атмосферой и космическим пространством, позднее эту границу назвали линией Кармана.

С увеличением скорости в авиации учёные столкнулись с неизвестными явлениями, которые приводили к авиакатастрофам. Выжившие лётчики наблюдали перед авариями нарастающие вибрации, которые назвали «флаттер» (от английского слова flutter — дрожать). Когда же выяснили природу флаттера, оказалось, что это те самые вихри, которые открыл Карман. На самолётах для предотвращения флаттера начали устанавливать специальные системы.

На проводах линий электропередач и на тросах вантовых (тип висячего моста) мостов таких систем нет, поэтому при сильных ветрах могут возникать сильные, незатухающие колебания.

Именно такие колебания привели к разрушению моста через пролив Такома в США. В 1940 году спустя четыре месяца после сооружения моста при скорости ветра около 19 м/с центральный пролёт начал совершать крутильные колебания. Через полчаса произошло разрушение моста.

Такой вот он — грозный повелитель ветров Эол, может устроить чарующий концерт, от которого дух захватывает, рождаются музыкальные и литературные шедевры, а может и катастрофу вызвать, заставляющую людей познавать окружающий мир.

ЭОЛ

ЭОС →← ЭНТИЛЬ

Синонимы слова «ЭОЛ»:

БОГ, ПОВЕЛИТЕЛЬ, РОДОНАЧАЛЬНИК

Смотреть что такое ЭОЛ в других словарях: