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[[File:Cratère de Vix 0007.jpg|thumb|right|180px|A Gorgon head on the outside of each of the Vix-krater's three handles, from the grave of the [[Celts|Celtic]] [[Vix Grave|Lady of Vix]], 510 BC]]
Sipas [[Mitologjia greke|Mitologjisë greke]], njenjë '''Gorgon''' (shumesishumësi shqip: '''Gorgonat''', {{lang-grc|Γοργών/Γοργώ}} ''Gorgon''/''Gorgo'') eshteështë njenjë krijesekrijesë femerorefemërore. NemiEmri vjen nga greqishtja antike '''gorgós''', qe do te thotethotë " e tmerrshme". MeqeMeqë përshkrimet e Gorgonave variojne ne letersineletersinë greke, termi zakonisht i referohet ndonjë prej tri motrave të cilët kishin flokënjë tefytyre beretmerrshme nga i jeta,kthenin venomousata snakes, asi wellshikonin as agur. horrifying visageGorgonat thatishin turnednjë thoseimazh who beheldmjaft heri toperhapur stone. Tradicionalisht,mitologji while two of the Gorgons were immortalgreke, [[Stheno]]ato dheshfaqen [[Euryale]], their sisterdhënat [[Medusa]]e wasshkruara not, and shehershme was slainGreqisë by the demigod and hero [[Perseus]]Lashtë.
 
Gorgonat ishin një imazh mjaft i perhapur në mitologji greke, ato shfaqen në të dhënat e shkruara më të hershme të [[Ancient Greek religious beliefs]] such as those of [[Homer]], which may date to as early as 1194–1184 BC. Because of their legendary and powerful gaze that could turn one to stone, images of the Gorgons were put upon objects and buildings for protection. An image of a Gorgon holds the primary location at the [[pediment]] of the temple at [[Corfu]], which is the oldest stone pediment in Greece, and is dated to c. 600 BC.
 
==Origjina==
{{Greek myth}}
[[File:Bague de Mochlos.png|thumb|left|220px| [[Minoan civilization|Minoan]] gold ring of [[Mochlos]], 1600-1500 BC, depicts a sea-goddess with a monstrous head in a boat - [[Heraklion Archaeological Museum]]]]
The concept of the Gorgon is at least as old in classical Greek mythology as Perseus and Zeus.The name is Greek, being derived from "gorgos" and translating as ''terrible'' or ''dreadful''. [[Gorgoneia]] (figures depicting a Gorgon head, see below) first appear in Greek art at the turn of the eighth century BC. One of the earliest representations is on an [[electrum]] [[stater]] discovered during excavations at [[Parium]].<ref name="potts">{{harvnb|Potts|1982|pp=26–28}}.</ref> Other early eighth-century examples were found at [[Tiryns]]. Going even further back into history, there is a similar image from the [[Knossos]] palace, datable to the fifteenth century BC. [[Marija Gimbutas]] even argues that "the Gorgon extends back to at least 6000 BC, as a ceramic mask from the [[Sesklo culture]]...".<ref>{{harvnb|Gimbutas|2001|p=25}}.</ref> In her book, ''Language of the Goddess'', she also identifies the prototype of the ''[[Gorgoneion]]'' in [[Neolithic]] art motifs, especially in anthropomorphic vases and [[terracotta]] masks inlaid with gold.
 
The large Gorgon eyes, as well as Athena's "flashing" eyes, are symbols termed, "the divine eyes", by Gimbutas (who did not originate the perception), appear also in Athena's sacred bird, the [[owl]]. They may be represented by spirals, wheels, concentric circles, swastikas, firewheels, and other images. The awkward stance of the gorgon, with arms and legs at angles is closely associated with these symbols as well.
 
Possibly related, a female figure, probably a sea-goddess is depicted on a [[Minoan civilization|Minoan]] gold ring from the island [[Mochlos]] in [[Crete]]. The goddess has a monstrous head and she is sitting in a boat. A holy tree is depicted, probably related to the Minoan cult of the tree.<ref>Martin Nilsson (1967), ''Die Geschichte der Griechischen Religion Vol I''. C.F. Beck Verlag, Muenchen p. 246</ref>
 
Some Gorgons are shown with [[fang]]s, consisting of [[boar|wild boar]] tusks, while other representations lack fangs and show a forced smile displaying large teeth and sometimes a protruding tongue.<ref>"Medusa: Solving the Mystery of the Gorgon" by Stephen R. Wilk, Oxford University Press, 2000, google books link: http://books.google.fr/books?id=OnHO4orvz18C&printsec=frontcover&hl=fr#v=onepage&q&f=false</ref> In some cruder representations, stylized hair or blood flowing under the severed head of the Gorgon has been mistaken for a beard or wings.
 
Some reptilian attributes such as a belt made of [[Serpent (symbolism)|snakes]] and snakes emanating from the head or entwined in the hair, as in the [[Temple of Artemis (Corfu)|temple of Artemis in Corfu]], are symbols likely derived from the guardians closely associated with early Greek religious concepts at the centers such as Delphi where the dragon [[Delphyne]] lived and the priestess [[Pythia]] delivered [[oracles]]. The skin of the dragon was said to be made of impenetrable scales.<ref>"impenetrable scales" in the article under ''Gorgon'' in ''Biblioteca Classica : a classical dictionary'' [...], 1883, Carvin & Sleight publishers. Google Books link http://books.google.fr/books?id=u-9JAQAAIAAJ&printsec=frontcover&hl=fr#v=onepage&q&f=false</ref>
 
While seeking origins others have suggested examination of some similarities to the Babylonian creature, [[Humbaba]], in the [[Gilgamesh epic]].
 
A number of early classics scholars interpreted the myth of the Medusa as a quasi-historical, or "sublimated" memory of an actual invasion.<ref>{{cite book|last=Graves|first=Robert|title=The Greek Myths|year=1955|publisher=Penguin Books|isbn=0241952743|pages=17, 244}} A large part of Greek myth is politico-religious history. Bellerophon masters winged Pegasus and kills the Chimaera. Perseus, in a variant of the same legend, flies through the air and beheads Pegasus’s mother, the Gorgon Medusa; much as Marduk, a Babylonian hero, kills the she-monster Tiamat, Goddess of the Seal. Perseus’s name should properly be spelled Perseus, ‘the destroyer’; and he was not, as Professor Kerenyi has suggested, an archetypal Death-figure but, probably, represented the patriarchal Hellenes who invaded Greece and Asia Minor early in the second millennium BC, and challenged the power of the Triple-goddess. Pegasus had been sacred to her because the horse with its moon-shaped hooves figured in the rain-making ceremonies and the installment of sacred kings; his wings were symbolical of a celestial nature, rather than speed. Jane Harrison has pointed out (Prolegomena to the Study of Greek Religion) that Medusa was once the goddess herself, hiding behind a prophylactic Gorgon mask: a hideous face intended to warn the profane against trespassing on her Mysteries. Perseus beheads Medusa: that is, the Hellenes overran the goddess’s chief shrines, stripped her priestesses of their Gorgon masks, and took possession of the sacred horses—an early representation of the goddess with a Gorgon’s head and a mare’s body has been found in Boeotia. Bellerophon, Perseus’s double, kills the Lycian Chimaera: that is, the Hellenes annulled the ancient Medusan calendar, and replaced it with another.
</ref><ref>{{cite book|last=Ellen Harrison|first=Jane|title=Prolegomena: To The Study Of Greek Religion|date=1908, reprinted June 5, 1991|publisher=Princeton University Press|location=Princeton, New Jersey|isbn=0691015147|pages=187–188|url=http://archive.org/details/prolegomenatost01harrgoog}}</ref>
 
''"The legend of Perseus beheading Medusa means, specifically, that 'the Hellenes overran the goddess's chief shrines' and 'stripped her priestesses of their Gorgon masks,' the latter being apotropaic faces worn to frighten away the profane.
 
''That is to say, there occurred in the early thirteenth century B.C. an actual historic rupture, a sort of sociological trauma, which has been registered in this myth, much as what Freud terms the latent content of a neurosis is registered in the manifest content of a dream: registered yet hidden, registered in the unconscious yet unknown or misconstrued by the conscious mind.''"''<ref>{{cite book|last=Campbell|first=Joseph|title=The Masks of God, Vol. 3: Occidental Mythology|year=1968|publisher=Penguin Books|isbn=978-0140194418|pages=152–153}}
 
We have already spoken of Medusa and of the powers of her blood to render both life and death. We may now think of the legend of her slayer, Perseus, by whom her head was removed and presented to Athene. Professor Hainmond assigns the historical King Perseus of Mycenae to a date c. 1290 B.C., as the founder of a dynasty; and Robert Graves—whose two volumes on The Greek Myths are particularly noteworthy for their suggestive historical applications—proposes that the legend of Perseus beheading Medusa means, specifically, that "the Hellenes overran the goddess's chief shrines" and "stripped her priestesses of their Gorgon masks," the latter being apotropaic faces worn to frighten away the profane.
 
That is to say, there occurred in the early thirteenth century B.C. an actual historic rupture, a sort of sociological trauma, which has been registered in this myth, much as what Freud terms the latent content of a neurosis is registered in the manifest content of a dream: registered yet hidden, registered in the unconscious yet unknown or misconstrued by the conscious mind. And in every such screening myth—in every such mythology {that of the Bible being, as we have just seen, another of the kind}—there enters in an essential duplicity, the consequences of which cannot be disregarded or suppressed.</ref>
 
==Tradita klasike==
[[File:Close up of Gorgon at the pediment of Artemis temple in Corfu.jpg|thumb|left|220px|An archaic Gorgon (around 580&nbsp;BC), as depicted on a [[pediment]] from the [[Temple of Artemis (Corfu)|temple of Artemis]] in [[Corfu]], on display at the [[Archaeological Museum of Corfu]]]]
[[File:Lemnia torso04 pushkin.jpg|thumb|right|The aegis on the ''Lemnian Athena'' of [[Phidias]], represented by a cast at the [[Pushkin Museum]]]]
[[File:Napoli BW 2013-05-16 16-24-01.jpg|thumb|left|220px||First century BC [[mosaic]] of Alexander the Great bearing on his [[armor]] an image of the '''Gorgon''' as an [[aegis]] - ''[[Naples National Archaeological Museum]]'']]
[[File:Douriscup 83d40m Athene aegisWingedLionessOwl pythonVomitsJason fleeceInTree Vatican.jpg|thumb|left|200px|[[Athena]] wears the ancient form of the Gorgon head on her [[aegis]], as the huge serpent who guards the [[golden fleece]] regurgitates [[Jason]]; cup by [[Douris (vase painter)|Douris]], Classical Greece, early fifth century&nbsp;BC &ndash; ''Vatican Museum'']]
[[File:Mask of Gorgon Medusa.jpg|thumb|right|220px|Gorgon Medusa 200&nbsp;[[AD]] with wings at the top of her head &ndash; [[Romano-Germanic Museum]] in [[Cologne]] ]]
 
<!--[[Medusa]], from temple C at [[Selinus]] (a Greek colony founded in southern Italy c. 628 BCE) - Archaeological Museum of [[Palermo]]-->
Transitions in religious traditions over such long periods of time may make some strange turns. Gorgons are often depicted as having wings, brazen claws, the [[tusk]]s of [[boar]]s, and scaly skin. The oldest oracles were said to be protected by serpents and a Gorgon image was often associated with those temples. [[Lion]]esses or [[sphinx]]es are frequently associated with the Gorgon as well. The powerful image of the Gorgon was adopted for the classical images and myths of Athena and Zeus, perhaps being worn in continuation of a more ancient religious imagery. In late myths, the Gorgons were said to be the daughters of sea deities, Ceto the sea monster and Phorcys (her brother-husband).
 
[[Homer]], the author of the oldest known work of European literature, speaks only of one Gorgon, whose head is represented in the [[Iliad]] as fixed in the centre of the [[aegis]] of [[Athena]]:
:''"About her shoulders she flung the tasselled aegis, fraught with terror ... and therein is the head of the dread monster, the Gorgon, dread and awful&nbsp;..."''(5.735ff)
Its earthly counterpart is a device on the shield of [[Agamemnon]]:
:''"...&nbsp;and therein was set as a crown the Gorgon, grim of aspect, glaring terribly, and about her were Terror and Rout."''(11.35ff)
 
The date of Homer was controversial in antiquity, and is no less so today. [[Herodotus]] said that Homer lived 400 years before his own day, which would place Homer about 850 BC;<ref>[[Herodotus]] 2.53.</ref> but other ancient sources gave dates much closer to the [[Trojan War]].<ref>Barbara Graziosi, ''The Invention of Homer'' (Cambridge, 2002) 98&ndash;101.</ref> Those who believe that the stories of the Trojan War derive from a specific historical conflict usually date it to the twelfth or eleventh centuries&nbsp;BC, often preferring the dates given by [[Eratosthenes]], 1194&ndash;1184&nbsp;BC, which roughly correspond with archaeological evidence of a catastrophic burning of [[Troy VIIa]].
 
For modern scholarship, 'the date of Homer' refers to the date of the poems as much as to the lifetime of an individual. The scholarly consensus is, that "the ''Iliad'' and the ''Odyssey'' date from the extreme end of the ninth century BC or from the eighth, the ''Iliad'' being anterior to the ''Odyssey'', perhaps by some decades." <ref>Pierre Vidal-Naquet, ''Le monde d'Homère'', Perrin, 2000, p.&nbsp;19</ref> They are presumed to have existed previously as an oral tradition that eventually became set in historical records. Even at that early time the Gorgon is displayed as a [[vestige]] of ancient powers that preceded the historical transition to the beliefs of the [[Classical Greece|Classical Greeks]], displayed on the chest of [[Athene]] and Zeus.
 
In the ''[[Odyssey]]'', the Gorgon is a monster of the underworld into which the earliest Greek deities were cast:
:''"...&nbsp;and pale fear seized me, lest august [[Persephone]] might send forth upon me from out of the house of [[Hades]] the head of the Gorgon, that awful monster&nbsp;..."''(11.635)
 
Around 700&nbsp;BC, [[Hesiod]] ([[Theogony]],<ref>[[Hesiod]]: ''Theogony'' 270</ref>[[Shield of Heracles]]) imagines the Gorgons as sea daemons and increases the number of them to three &ndash; [[Stheno]] (the mighty), [[Euryale]] (the far-springer, or of the wide sea), and [[Medusa]] (the queen), and makes them the daughters of the sea deities [[Ceto|Keto]] and [[Phorcys]]. Their home is on the farthest side of the western ocean; according to later authorities, in [[Ancient Libya|Libya]]. Ancient Libya is identified as a possible source of the deity, [[Neith]], who also was a creation deity in Ancient Egypt and, when the Greeks occupied Egypt, they said that Neith was called Athene in Greece.
 
The [[Attica, Greece|Attic]] tradition, reproduced in [[Euripides]] ([[Ion (play)|Ion]]), regarded the Gorgon as a monster, produced by [[Gaia (mythology)|Gaia]] to aid her children, the [[Titan (mythology)|Titans]], against the new Olympian deities. Classical interpretations suggest that Gorgon was slain by [[Athena]], who wore her skin thereafter.
 
Of the three Gorgons of classical Greek mythology, only Medusa is mortal.
The ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' (2.2.6, 2.4.1, 2.4.2) provides a good summary of the Gorgon myth. Much later stories claim that each of three Gorgon sisters, Stheno, Euryale, and Medusa, had snakes for hair, and that they had the power to turn anyone who looked at them to stone. According to [[Ovid]] (''[[Metamorphoses (poem)|Metamorphoses]]''), a [[Ancient Rome|Roman]] poet writing in 8&nbsp;[[AD]], who was noted for accuracy regarding the Greek myths, Medusa alone had serpents in her hair, and he explained that this was due to [[Athena]] (Roman [[Minerva]]) cursing her. Medusa had copulated with [[Poseidon]] (Roman [[Neptune (god)|Neptune]]) in a [[temple]] of Athena after he was aroused by the golden color of Medusa's hair. Athena therefore changed the enticing golden locks into serpents. [[Diodorus]] and [[Palaephatus]] mention that the Gorgons lived in the Gorgades, islands in the [[Aethiopian Sea]]. The main island was called Cerna and, according to [[Henry T. Riley]], these islands may correspond to [[Cape Verde]].<ref>Ovid, ''The Metamorphoses'', commented by Henry T. Riley ISBN 978-1-4209-3395-6</ref> According to Pseudo-Hyginus the "Gorgo Aix", daughter of [[Helios]], was killed by [[Zeus]] during the [[Titanomachy]]. From her skin, a goat-like hide rimmed with serpents, he made his famous [[aegis]], and placed her fearsome visage upon it. This he gave to [[Athena]]. Then Aix became the goat Capra (Greek: ''Aix''), on the left shoulder of the constellation Auriga.<ref>Pseudo-Hyginus, Astronomica 2. 13 (trans. Grant)</ref>
A primeval Gorgon was sometimes said to be the father of Medusa and her sister Gorgons by the sea Goddess [[Ceto]]. This figure may have been the same as Gorgo Aix as the primal Gorgon was of an indeterminable gender.<ref>http://www.theoi.com/Titan/GorgoAix.html</ref>
 
In the ''[[Aeneid]]'', it is mentioned that the Gorgons lived in the entrance of the Underworld.
 
[[Pausanias (geographer)|Pausanias]] (5.10.4, 8.47.5, many other places), a geographer of the second century&nbsp;[[AD]], supplies the details of where and how the Gorgons were represented in Greek art and architecture.
 
==Perseu dhe Meduza==
{{further2|[[Medusa]]}}
[[File:Gorgon Kameiros BM GR1860.4-4.2.jpg|thumb|left|220px| Winged goddess with a Gorgon's head, orientalizing plate, c. 600&nbsp;BC, from [[Kameiros]], [[Rhodes]]]]
[[File:DSC00401 - Tempio C di Selinunte - Perseo e Medusa - Sec. VI a.C. - Foto G. Dall'Orto crop.jpg|thumb|left|160px| [[Perseus]] killing Medusa]] [[File:Disk-fibula Gorgoneion Louvre Br4306.jpg|thumb|left|160px| Disk-fibula with a gorgoneion, bronze with repoussé decoration, second half of the sixth century BC - [[Louvre]]]]
In late myths, Medusa was the only one of the three Gorgons who was not immortal. King [[Polydectes]] sent [[Perseus]] to kill Medusa in hopes of getting him out of the way, while he pursued Perseus's mother, [[Danae]]. Some of these myths relate that Perseus was armed with a scythe from [[Hermes]] (Roman equivalent [[Mercury (mythology)|Mercury]]) and a mirror (or a shield) from Athena. Perseus could safely cut off Medusa's head without turning to stone by looking only at her reflection in the shield. From the [[blood spurt|blood that spurted]] from her neck and falling into the sea, sprang [[Pegasus]] and [[Chrysaor]], her sons by [[Poseidon]]. Other sources say that each drop of blood became a snake. Perseus is said by some to have given the head, which retained the power of turning into stone all who looked upon it, to Athena. She then placed it on the mirrored shield called [[Aegis]] and she gave it to Zeus. Another source says that Perseus buried the head in the marketplace of [[Argos]].
 
According to other accounts, either he or Athena used the head to turn [[Atlas (mythology)|Atlas]] into stone, transforming him into the [[Atlas Mountains]] that held up both heaven and earth.<ref>[[Polyeidos (poet)|Polyeidos]], Fragment 837; Ovid, ''Metamorphoses'' 4.627</ref> He also used the Gorgon against a competing suitor. Ultimately, he used her against King Polydectes. When Perseus returned to the court of the king, Polydectes asked if he had the head of Medusa. Perseus replied "here it is" and held it aloft, turning the whole court to stone.
 
==Protective and healing powers==
[[File:Hydria gorgon BM B58.jpg|thumb|right|160px|Archaic (Etruscan) fanged goggle-eyed Gorgon flanked by standing winged lionesses or [[sphinxes]] on a ''[[hydria]]'' from [[Vulci]], 540–530 BC]]
In Ancient Greece a ''[[Gorgoneion]]'' (a stone head, engraving, or drawing of a Gorgon face, often with snakes protruding wildly and the tongue sticking out between her fangs) frequently was used as an [[Apotropaic magic#Apotropaic symbols|apotropaic symbol]] <ref>Garber, Marjorie. ''The Medusa Reader'', 24 February 2003, Introduction, pg. 2, ISBN 0-415-90099-9.</ref> and placed on doors, walls, floors, coins, shields, breastplates, and [[tomb stone|tombstone]]s in the hopes of warding off evil. In this regard ''Gorgoneia'' are similar to the sometimes grotesque faces on Chinese soldiers’ shields, also used generally as an amulet, a protection against the [[evil eye]]. Likewise, in Hindu mythology, [[Kali]] is often shown with a protruding tongue and snakes around her head.
 
In some Greek myths, blood taken from the right side of a Gorgon could bring the dead back to life, yet blood taken from the left side was an instantly fatal poison.{{citation needed|date=June 2013}} [[Athena]] gave a vial of the healing blood to [[Asclepius]], which ultimately brought about his demise.
 
[[Heracles]] is said to have obtained a lock of Medusa’s hair (which possessed the same powers as the head) from Athena and to have given it to [[Sterope]], the daughter of [[Cepheus, King of Tegea|Cepheus]], as a protection for the town of [[Tegea]] against attack. According to the later idea of Medusa as a beautiful maiden, whose hair had been changed into snakes by Athena, the head was represented in works of art with a wonderfully handsome face, wrapped in the calm repose of death.
 
==Cultural depictions of Gorgons==
{{main|Cultural depictions of Medusa and Gorgons}}
Gorgons, especially Medusa, have become a common image and symbol in Western culture since their origins in Greek mythology, appearing in art, literature, and elsewhere throughout history. In ''A Tale of Two Cities'', for example, Charles Dickens compares the exploitative French aristocracy to "the Gorgon"- he devotes an entire chapter to this extended metaphor.
 
==Paraqitje te tjera==
 
In Rick Riordan's The Son of Neptune, the Gorgons Stheno and Euryale chase Percy Jackson. Percy saves himself by jumping off a cliff and entering a tunnel leading to Camp Jupiter.
In Rick Riordan's The Lightning Thief, Percy Jackson beheads Medusa in her lair, "Aunty Em's Garden Empourium" along with Annabeth Chase and Grover Underwood.
 
==Referenca==
{{reflist}}
{{1911}}
''Additional material has been added from the 1824 [[John Lemprière|Lemprière]]'s [[Lemprière's Bibliotheca Classica|Classical Dictionary]].''
 
{{commons category|Gorgons}}