!!!_11 dimension in any Et-Cet-Era and in any of an each one small world_*_ Re-edit version_*_
_*_ I am trying so hard to write sentences in English and write down etcetera.
Re-edit on October 16 th, 2012.
At the comment section Ise-Hakusan Dou , there are questions from readers to Ise-Hakusan Dou.
Some of them are very personal such as for their pets, their health and some are general , some are for questions which are coming from their higher mentality and less personal issues of their living ; they might have got over by a way of gratitude as a way of Ise-Hakusan Dou even they had troubles before.
Some of questions are coming from their feelings, emotions.
They are not just light feelings anymore in them and mindfully unable to hold for a long ;
because of they feel alone and they feel them selves in a trouble by others or by own selves and so on , so on, etc.
We sometimes hold some " etcetera " which are unnecessary to hold.
Et-cet-era. It is the Latin. We use it as ( etc. ) in a writing.
*Et is [ ET ] for me , a child like vision ; our some of roots came from Universe.
*Cet is came from [ cetacean ] ; our some root`s life were born in Ocean.
So, Japanese write it ; Shinkai 神界 ) The world of Kami / God :
A way of understanding Ise- Hakusan Dou ;
that Shinkai also = Shinkai 神海 ) The ocean Kami / God.
So, same as Greece Poseidon. His main domain is the ocean.
*Era ; a era has a meaning ; it came from the calculation.
It had changed a meaning from
- [calculate for the money ] - to - [ calculate for the time ].
A meaning has changed to the timely conception. So , now we write down and say it [ The era ] to use.
. . . . . . . . . .
All right then, we are possibly [ etcetera being ].
The creator created spiritual division Et-Cet-Era, whom did have to live in the economical world and a time limitation as a human being in a end of the era until the end of year 2012.
In my vision, the time for economical crisis, as also Ise-Hakusan Dou is talking about , but in my poor expression in English as my second language ; economically politically a mankind on the earth need to be changed and we might see the business world has power less for all mankind because of most business fields which lost real meaning of humans but gods`s good life and could not support the will of Mother Earth and could not help to heal Her wounds.
An old era of it , is going to end at a years 2012 but it is the new start at same time what and how they remain in the will of Mother Earth and in love of the Creator as Root Origin, what and how they work for other humans on the earth.
So , after the end of the year 2012, we have a last chance for the human re-creation which will be finishes at the year of 2037.
It is simple calculation. A natural cycle of Shinto of an each 21 years make us to see the renewal shrine which means moving shrine onto the new ground. It is Senguu せんぐう：遷宮。
In my calculation ; an each 21 years is the key for calculate 2012 ÷ 21. It is 95 and a rest 17, little short to make a right numbers.
So as following Ise-Hakusan Dou`s reading, I did setting numbers 2036 to make divide by 21. It was just short but so close to.
2037 is my right years to face the new era. 21 × 97 = 2037.
The year of 2037, if we are live , we might be in the new world on the earth if most of humans haven`t got wrong.
( _ As follow Ise-Hakusan Dou`s reading, 遷宮：せんぐうSengu of Shrine will be no more coming in an each 21 years to hold.
We have a time limitation since now 2012 to 2037 to be into the new era or not.
A time limitation is also belongs to the time of leaving the earth. We all have a time of passing away when our time came to leave our home. But after 2037, maybe no more time limitation of it.
The life and the death is still the back and the front. So we live like a we are alive, but we live with many our issues as et-cet-era.
Those our et-cet-era hopefully will be shifting into the new level.
The era means deeper than I knew now. Even so, I imagine, when the era have got into the epoch as the crisis era, the et-cet-era calling our awake , we will see how and what the no more money power ear is coming in our life paths and we will feel a world of a timeless like a feeling so faster for the time passing and a feeling of long moths but past only few months.
As so, as a human, a feeling for the time passing for a day also might be only 10 hours passing away in a end of 24 hours past.
That feeling is what I am getting and a day is very short, I do not have a time to calculate my money. I `m kidding. I haven`t my big money to calculate, but still the money and the time are calling my attention to survive at this epoch.
(^_^); (^_^)V~~~~~ I do count some coins in my pocket and some hours to spend for my good time which belongs to my very humble need such as cooking fishes.
_______
We need to dive into deeper zone to know the world now we have or the life now we have in the year of 2012.
Questions in us are endlessly coming up at our surface and try to take a breath.
Its earthly human being activity is coming from lost all memories we knew before becoming to on Earth and coming from unknown , unseen, unthinkable matters as the first experience never had before as a human being at this cycle of reincarnation.
My Question : Earth is not ours. Wa came on the Earth for our humble living, not for hurt the Earth, the globe. Is that so?
I need an answer from Ise-Hakusan Dou too. So , I took the one answer by Ise-Hakusan Dou to the question of one reader at a comment section at there when I visited to read.
It is coming up after this my sentence,
Thank for letting us be to live , we take our day by day, taking not to be against the heart of the Earth.
_______________________Q by one reader and A by Ise-Hakusan Dou is as below.
Q : 人間は地球という場所はまるで自分たちの為に存在するかのように思っていますが、それが大きな勘違いであることを伊勢白山道に出会
A :
。。。どんな細かい世界にも、１１次元が有ると思えば良いです。
１１次元が色んな世界次元で展開します。
A :
。。。There is the good way to keep your mind for that question,
that is ; there is highest dimension 11 in every inches tiny small fine worlds.
11 dimension has various movements at varied world dimensions.
_____________
Surely , that answer is true for me. So, if we hurt natures, it means, we hurt energy of 11 dimension.
It is just same as a like this ; _ when seeing some terrible news or someone`s suicidal life style , even they are not our issues in our every day life but hurting somebody`s sensitive feeling and someone`s sweet heart and make them feel in a pain and sad.
That is very possible to happen as you may experienced same feeling in you and tears for victims and worry about persons around you , even they are not your family members.
Whatever , however, .......... we have to live on, as not crimes.
We protect our souls in our good thought and heart will be our honor and dignity.
Then, we will be the best good work even we cannot contribute any cash to any one.
Thanks for letting me write on my pages.
Poseidon
From Wikipedia, the free encyclopedia
| Poseidon | |
|---|---|
 Poseidon from Milos, 2nd century BC (National Archaeological Museum of Athens) | |
| God of the sea, earthquakes, storms, and horses | |
| Abode | Sea |
| Symbol | Trident, Fish, Dolphin, Horse andBull |
| Consort | Amphitrite |
| Parents | Cronus and Rhea |
| Siblings | Hades, Demeter, Hestia, Hera,Zeus |
| Children | Theseus, Triton, Polyphemus,Belus, Agenor, Neleus, Atlas |
| Roman equivalent | Neptune |
Ancient Greek religion
Hellenismos | |
 | |
| Hellenismos portal | |
Poseidon or Posidon (Greek: Ποσειδῶν) is one of the twelve Olympian deities of the pantheon in Greek mythology. His main domain is theocean, and he is called the "God of the Sea". Additionally, he is referred to as "Earth-Shaker"[1] due to his role in causing earthquakes, and has been called the "tamer of horses".[2]
The name of the sea-god Nethuns in Etruscan was adopted in Latin forNeptune in Roman mythology; both were sea gods analogous to Poseidon. Linear B tablets show that Poseidon was venerated at Pylosand Thebes in pre-Olympian Bronze Age Greece as a chief deity, but he was integrated into the Olympian gods as the brother of Zeus andHades.[2] According to some folklore, he was saved by his mother Rhea, who concealed him among a flock of lambs and pretended to have given birth to a colt, which was devoured by Cronos.[3]
There is a Homeric hymn to Poseidon, who was the protector of many Hellenic cities, although he lost the contest for Athens to Athena. According to the references from Plato in his dialogue Timaeus and Critias, the island of Atlantis was the chosen domain of Poseidon.[4][5][6][7]
Contents[hide] |
Etymology
The earliest attested occurrence of the name, written in Linear B, is Po-se-da-o or Po-se-da-wo-ne, which correspond to Poseidaōn and Poseidawonos in Mycenean Greek; in Homeric Greek it appears as Ποσειδάων (Poseidaōn); in Aeolic as Ποτειδάων (Poteidaōn); and inDoric as Ποτειδάν (Poteidan), Ποτειδάων (Poteidaōn), and Ποτειδᾶς (Poteidas).[8] A common epithet of Poseidon is Γαιήοχος Gaiēochos, "Earth-shaker," an epithet which is also identified in Linear B tablets.[9]
The origins of the name "Poseidon" are unclear. One theory breaks it down into an element meaning "husband" or "lord" (Greek πόσις (posis), from PIE *pótis) and another element meaning "earth" (δᾶ (da), Doric for γῆ (gē)), producing something like lord or spouse of Da, i.e. of the earth; this would link him with Demeter, "Earth-mother."[10] Walter Burkert finds that "the second element da- remains hopelessly ambiguous" and finds a "husband of Earth" reading "quite impossible to prove."[2]
Another theory interprets the second element as related to the word *δᾶϝον dâwon, "water"; this would make *Posei-dawōn into the master of waters.[11] There is also the possibility that the word has Pre-Greek origin.[12] Plato in his dialogue Cratylus gives two alternative etymologies: either the sea restrained Poseidon when walking as a foot-bond(ποσί-δεσμον), or he knew many things (πολλά εἰδότος or πολλά εἰδῶν).[13]
Bronze Age Greece
If surviving Linear B clay tablets can be trusted, the name po-se-da-wo-ne ("Poseidon") occurs with greater frequency than does di-u-ja("Zeus"). A feminine variant, po-se-de-ia, is also found, indicating a lost consort goddess, in effect a precursor of Amphitrite. Tablets fromPylos record sacrificial goods destined for "the Two Queens and Poseidon" and to "the Two Queens and the King". The most obvious identification for the "Two Queens" is with Demeter and Persephone, or their precursors, goddesses who were not associated with Poseidon in later periods. The illuminating exception is the archaic and localised myth of the stallion Poseidon and mare Demeter at Phigalia in isolated and conservative Arcadia, noted by Pausanias (2nd century AD) as having fallen into desuetude; the violated Demeter was Demeter Erinys.[14][citation needed]
In Mycenaean Knossos, Poseidon is already identified as "Earth-Shaker" (e-ne-si-da-o-ne),[15] a powerful attribute (earthquakes had accompanied the collapse of the Minoan palace-culture). In the heavily sea-dependent Mycenaean culture, no connection between Poseidon and the sea has yet surfaced.[citation needed] Homer and Hesiod suggest that Poseidon became lord of the sea following the defeat of his fatherKronos, when the world was divided by lot among his three sons; Zeus was given the sky, Hades the underworld, and Poseidon the sea, with the Earth and Mount Olympus belonging to all three.[2][16]
Demeter and Poseidon's names are linked in one Pylos tablet, where they appear as po-se-da-wo-ne and da-ma-te, in the context of sacralized lot-casting.[citation needed]
Given Poseidon's connection with horses as well as the sea, and the landlocked situation of the likely Indo-European homeland, Nobuo Komita has proposed that Poseidon was originally an aristocratic Indo-European horse-god who was then assimilated to Near Eastern aquatic deities when the basis of the Greek livelihood shifted from the land to the sea, or a god of fresh waters who was assigned a secondary role as god of the sea, where he overwhelmed the original Aegean sea deities such as Proteus and Nereus.[17] Conversely, Walter Burkert suggests that the Hellene cult worship of Poseidon as a horse god may be connected to the introduction of the horse and war-chariot from Anatolia to Greece around 1600 BC.[2]
In any case, the early importance of Poseidon can still be glimpsed in Homer's Odyssey, where Poseidon rather thanZeus is the major mover of events.
Poseidon in mythology
Birth and triumph over Cronus
Poseidon was a son of Cronus and Rhea. In most accounts he is swallowed by Cronus at birth but later saved, with his other brothers and sisters, by Zeus. However in some versions of the story, he, like his brother Zeus, did not share the fate of his other brother and sisters who were eaten by Cronus. He was saved by his mother Rhea, who concealed him among a flock of lambs and pretended to have given birth to a colt, which she gave to Cronus to devour.[18]
According to John Tzetzes[19] the kourotrophos, or nurse of Poseidon was Arne, who denied knowing where he was, when Cronus came searching; according to Diodorus Siculus[20] Poseidon was raised by the Telchines on Rhodes, just as Zeus was raised by the Korybantes on Crete.
According to a single reference in the Iliad, when the world was divided by lot in three, Zeus received the sky, Hades the underworld and Poseidon the sea. In theOdyssey (v.398), Poseidon has a home in Aegae.
The foundation of Athens
Athena became the patron goddess of the city of Athens after a competition with Poseidon. Yet Poseidon remained a numinous presence on the Acropolis in the form of his surrogate, Erechtheus.[2] At the dissolution festival at the end of the year in the Athenian calendar, the Skira, the priests of Athena and the priest of Poseidon would process under canopies to Eleusis.[21] They agreed that each would give the Athenians one gift and the Athenians would choose whichever gift they preferred. Poseidon struck the ground with his trident and a spring sprang up; the water was salty and not very useful,[22] whereas Athena offered them an olive tree.
The Athenians or their king, Cecrops, accepted the olive tree and along with it Athena as their patron, for the olive tree brought wood, oil and food. After the fight, infuriated at his loss, Poseidon sent a monstrous flood to the Attic Plain, to punish the Athenians for not choosing him. The depression made by Poseidon's trident and filled with salt water was surrounded by the northern hall of the Erechtheum, remaining open to the air. "In cult, Poseidon was identified with Erechtheus,"Walter Burkert noted; "the myth turns this into a temporal-causal sequence: in his anger at losing, Poseidon led his son Eumolpusagainst Athens and killed Erectheus."[23]
The contest of Athena and Poseidon was the subject of the reliefs on the western pediment of the Parthenon, the first sight that greeted the arriving visitor.
This myth is construed by Robert Graves and others as reflecting a clash between the inhabitants during Mycenaean times and newer immigrants. It is interesting to note that Athens at its height was a significant sea power, at one point defeating the Persian fleet at Salamis Island in a sea battle.
The walls of Troy
Poseidon and Apollo, having offended Zeus by their rebellion in Hera's scheme, were temporarily stripped of their divine authority and sent to serve King Laomedon of Troy. He had them build huge walls around the city and promised to reward them well, a promise he then refused to fulfill. In vengeance, before the Trojan War, Poseidon sent a sea monster to attack Troy. The monster was later killed by Heracles.
Consorts and children
A mortal woman named Tyro was married to Cretheus (with whom she had one son, Aeson) but loved Enipeus, a river god. She pursued Enipeus, who refused her advances. One day, Poseidon, filled with lust for Tyro, disguised himself as Enipeus, and from their union were born the heroes Pelias and Neleus, twin boys. Poseidon also had an affair with Alope, his granddaughter through Cercyon, his son and King of Eleusis, begetting the Attic hero Hippothoon. Cercyon had his daughter buried alive but Poseidon turned her into the spring, Alope, near Eleusis.
A mortal woman named Cleito once lived on an isolated island; Poseidon fell in love with the human mortal and created a dwellingsanctuary at the top of a hill near the middle of the island and surrounded the dwelling with rings of water and land to protect her. She gave birth to five sets of twin boys(the firstborn who being named Atlas) became the first rulers of Atlantis.[24][5] [25][26]
Not all of Poseidon's children were human. In an archaic myth, Poseidon once pursued Demeter. She spurned his advances, turning herself into a mare so that she could hide in a herd of horses; he saw through the deception and became a stallion and captured her. Their child was a horse, Arion, which was capable of human speech. Poseidon also had sexual intercourse with Medusa on the floor of a temple to Athena.[27]
Medusa was then changed into a monster by Athena. When she was later beheaded by the hero Perseus, Chrysaorand Pegasus emerged from her neck. There is also Triton (the merman), Polyphemus (the cyclops) and, finally,Alebion and Bergion and Otos and Ephialtae (the giants).[28]
List of Poseidon's consorts and children
Worship of Poseidon
Poseidon was a major civic god of several cities: in Athens, he was second only to Athena in importance, while in Corinth and many cities of Magna Graecia he was the chief god of the polis.[2]
In his benign aspect, Poseidon was seen as creating new islands and offering calm seas. When offended or ignored, he supposedly struck the ground with his trident and caused chaotic springs, earthquakes, drownings and shipwrecks. Sailors prayed to Poseidon for a safe voyage, sometimes drowning horses as a sacrifice; in this way, according to a fragmentary papyrus, Alexander the Great paused at the Syrian seashore before the climactic battle of Issus, and resorted to prayers, "invoking Poseidon the sea-god, for whom he ordered a four-horse chariot to be cast into the waves."[55]
According to Pausanias, Poseidon was one of the caretakers of theoracle at Delphi before Olympian Apollo took it over. Apollo and Poseidon worked closely in many realms: in colonization, for example, Delphic Apollo provided the authorization to go out and settle, while Poseidon watched over the colonists on their way, and provided the lustral water for the foundation-sacrifice.Xenophon's Anabasis describes a group of Spartan soldiers in 400–399 BC singing to Poseidon a paean—a kind of hymn normally sung for Apollo.
Like Dionysus, who inflamed the maenads, Poseidon also caused certain forms of mental disturbance. A Hippocratictext of ca 400 BC, On the Sacred Disease[56] says that he was blamed for certain types of epilepsy.
Epithets
Poseidon was known in various guises, denoted by epithets. In the town of Aegae[disambiguation needed] in Euboea, he was known as Poseidon Aegaeus and had a magnificent temple upon a hill.[57][58][59] Poseidon also had a close association with horses, known under the epithet Poseidon Hippios. He is more often regarded as the tamer of horses, but in some myths he is their father, either by spilling his seed upon a rock or by mating with a creature who then gave birth to the first horse.[2]
In the historical period, Poseidon was often referred to by the epithets Enosichthon, Seischthon and Ennosigaios, all meaning "earth-shaker" and referring to his role in causing earthquakes.
Genealogy of the Olympians in Greek mythology
Poseidon in literature and art
In Greek art, Poseidon rides a chariot that was pulled by ahippocampus or by horses that could ride on the sea. He was associated with dolphins and three-pronged fish spears (tridents). He lived in a palace on the ocean floor, made of coral and gems.
In the Iliad Poseidon favors the Greeks, and on several occasion takes an active part in the battle against the Trojan forces. However, in Book XX he rescues Aeneas after the Trojan prince is laid low by Achilles.
In the Odyssey, Poseidon is notable for his hatred of Odysseus who blinded the god's son, the cyclops Polyphemus. The enmity of Poseidon prevents Odysseus's return home to Ithaca for many years. Odysseus is even told, notwithstanding his ultimate safe return, that to placate the wrath of Poseidon will require one more voyage on his part.
In the Aeneid, Neptune is still resentful of the wandering Trojans, but is not as vindictive as Juno, and in Book I he rescues the Trojan fleet from the goddess's attempts to wreck it, although his primary motivation for doing this is his annoyance at Juno's having intruded into his domain.
A hymn to Poseidon included among the Homeric Hymns is a brief invocation, a seven-line introduction that addresses the god as both "mover of the earth and barren sea, god of the deep who is also lord of Helicon and wideAegae[disambiguation needed],[60] and specificies his twofold nature as an Olympian: "a tamer of horses and a saviour of ships."
Narrations
| Poseidon myths as told by story tellers |
|---|
| Bibliography of reconstruction: Homer, Odyssey, 11.567 (7th c. BC); Pindar,Olympian Odes, 1 (476 BC); Euripides, Orestes, 12–16 (408 BC); BibliothecaEpitome 2: 1–9 (140 BC); Ovid, Metamorphoses, VI: 213, 458 (AD 8); Hyginus,Fables, 82: Tantalus; 83: Pelops (1st c. AD); Pausanias, Description of Greece,2.22.3 (AD 160 – 176) |
| Bibliography of reconstruction: Pindar, Olympian Ode, I (476 BC); Sophocles, (1)Electra, 504 (430 – 415 BC) & (2) Oenomaus, Fr. 433 (408 BC); Euripides, Orestes,1024–1062 (408 BC); Bibliotheca Epitome 2, 1–9 (140 BC); Diodorus Siculus,Histories, 4.73 (1st c. BC); Hyginus, Fables, 84: Oinomaus; Poetic Astronomy, ii (1st c. AD); Pausanias, Description of Greece, 5.1.3 – 7; 5.13.1; 6.21.9; 8.14.10 – 11 (c. AD 160 – 176); Philostratus the Elder Imagines, I.30: Pelops (AD 170 – 245);Philostratus the Younger, Imagines, 9: Pelops (c. 200 – 245); First Vatican Mythographer, 22: Myrtilus; Atreus et Thyestes; Second Vatican Mythographer, 146: Oenomaus |
Gallery
Notes
- ^ Modern Greek media (e.g. "The Pacific: A history full of earthquakes" Ta Nea, 2011) and scholars (e.g. Koutouzis, Vassilis Volcanoes and Earthquakes in Troizinia) do not metaphorically refer to Poseidon but instead to Enceladus, the chief of the ancient Giants, to denote earthquakes in Greece.
- ^ a b c d e f g h Burkert, Walter (1985). Greek Religion. Cambridge, MA: Harvard University Press. pp. 136–39. ISBN 0-674-36281-0.
- ^ In the 2nd century AD, a well with the name of Arne, the "lamb's well", in the neighbourhood of Mantineia in Arcadia, where old traditions lingered, was shown to Pausanias. (Pausanias viii.8.2.)
- ^ The story of Atlantis. Retrieved October 02, 2012.
- ^ a b Plato (1971). Timaeus and Critias. London, England: Penguin Books Ltd.. pp. 167. ISBN 9780140442618.
- ^ Timaeus 24e–25a, R. G. Bury translation (Loeb Classical Library).
- ^ Also it has been interpreted that Plato or someone before him in the chain of the oral or written tradition of the report accidentally changed the very similar Greek words for "bigger than" ("meson") and "between" ("mezon") – Luce, J.V. (1969). The End of Atlantis – New Light on an Old Legend. London: Thames and Hudson. p. 224.
- ^ Martin Nilsson. Die Geschichte der Griechische Religion. Erster Band Verlag C. H. Beck. p 444. Also Beekes entry "Poseidwn"
- ^ Liddell & Scott, A Greek-English Lexicon, Ποσειδῶν.
- ^ Pierre Chantraine Dictionnaire etymologique de la langue grecque Paris 1974-1980 4th s.v.; Lorenzo RocciVocabolario Greco-Italiano Milano, Roma, Napoli 1943 (1970） s.v.
- ^ Martin Nilsson p.417, p.445. Also Beekes entry: "Poseidwn"
- ^ Beekes. Greek etymological Dictionary. Entry 1651. lemma da~, s.v Poseidw-n [1]
- ^ Plato, Cratylus, 402d 402e
- ^ Pausanias VIII 23. 5; Raymond Bloch "Quelques remarques sur Poseidon, Neptunus et Nethuns" in Revue de l' Histoire des Religions 1981 p. 345
- ^ Adams, Professor John Paul. "Mycenaean Divinities". List of Handouts for Classics 315. Retrieved 2 September 2006.
- ^ Hesiod, Theogony 456.
- ^ Komita, "Poseidon the horse-god and the early Indo-Europeans", Research Reports of Ikutoku Tech. University, 1985; Komita, "The Indo-European attribute of Poseidon was a water-god", Research Reports of the Kanagawa Institute of Technology, 1990.
- ^ In the 2nd century AD, a well with the name of Arne, the "lamb's well", in the neighbourhood of Mantineia in Arcadia, where old traditions lingered, was shown to Pausanias. (Pausanias viii.8.2.)
- ^ Tzetzes, ad Lycophron 644.
- ^ Diodorus, v. 55.
- ^ Burkert, Walter (1983). Homo Necans. Berkeley and Los Angeles: University of California Press. pp. 143–49.
- ^ Another version of the myth says that Poseidon gave horses to Athens.[citation needed]
- ^ Burkert, Walter (1983). Homo Necans. Berkeley and Los Angeles: University of California Press. pp. 149, 157.
- ^ The story of Atlantis. Retrieved October 02, 2012.
- ^ Timaeus 24e–25a, R. G. Bury translation (Loeb Classical Library).
- ^ Also it has been interpreted that Plato or someone before him in the chain of the oral or written tradition of the report accidentally changed the very similar Greek words for "bigger than" ("meson") and "between" ("mezon") – Luce, J.V. (1969). The End of Atlantis – New Light on an Old Legend. London: Thames and Hudson. p. 224.
- ^ Gill, N.S. (2007). "Mates and Children of Poseidon". Retrieved 5 February 2007.
- ^ Gill, N.S. (2007). "Mates and Children of Poseidon". Retrieved 5 February 2007.
- ^ Suda s. v. Ergiske
- ^ Tzetzes on Lycophron, 1206
- ^ Pausanias, Description of Greece, 9. 29. 1
- ^ Tzetzes on Lycophron, 838
- ^ Ovid, Heroides, 18 (19). 135
- ^ Pausanias, Description of Greece, 2. 30. 5
- ^ Stephanus of Byzantium s. v. Dyrrhakhion
- ^ Stephanus of Byzantium s. v. Mytilene
- ^ Stephanus of Byzantium, s. v. Astakos, with a reference to Arrian
- ^ Stephanus of Byzantium s. v. Torōnē
- ^ Tzetzes on Lycophron, 923
- ^ Scholia on Theocritus, Idyll 7. 76
- ^ Probus on Virgil's Georgics, 2. 197
- ^ Pausanias, Description of Greece, 9. 29. 5
- ^ Scholia on Apollonius Rhodius, Argonautica, 1. 596
- ^ Pseudo-Plutarch, On Rivers, 21. 1
- ^ Stephanus of Byzantium s. v. Kalaureia
- ^ Pausanias, Description of Greece, 2. 1. 3
- ^ Stephanus of Byzantium s. v. Gerēn
- ^ Stephanus of Byzantium s. v. Dikaia
- ^ Bibliotheca 2. 5. 10
- ^ Pausanias, Description of Greece, 9. 26. 5
- ^ Hyginus, Fabulae, 161
- ^ Pseudo-Plutarch, On Rivers, 11. 1
- ^ Plato, Critias, 114c
- ^ Ptolemy Hephaestion, New History, 1 in Photius, 190
- ^ Papyrus Oxyrrhincus FGH 148, 44, col. 2; quoted by Robin Lane Fox, Alexander the Great (1973) 1986:168 and note. Alexander also invoked other sea deities: Thetis, mother of his hero Achilles, Nereus and the Nereids
- ^ (Hippocrates), On the Sacred Disease, Francis Adams, tr.
- ^ Strabo, ix. p. 405
- ^ Virgil, Aeneid iii. 74, where Servius erroneously derives the name from the Aegean Sea
- ^ Schmitz, Leonhard (1867). "Aegaeus". In Smith, William. Dictionary of Greek and Roman Biography and Mythology.1. Boston. p. 24.
- ^ The ancient palace-city that was replaced by Vergina
References
 | Wikimedia Commons has media related to: Poseidon |
 | Wikisource has the text of the1911 Encyclopædia Britannicaarticle Poseidon. |
- Walter Burkert, Greek Religion (1977) 1985.
- GML Poseidon
- Theoi.com: Poseidon
- Gods found in Mycenaean Greece; a table drawn up from Michael Ventris and John Chadwick, Documents in Mycenaean Greek second edition (Cambridge 1973)
- Jenks, Kathleen (April 2003). "Mythic themes clustered around Poseidon/Neptune". Myth*ing links. Retrieved 13 January 2007.
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