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In Greek mythology, Soteria (Greek: Σωτηρία) was the goddess or spirit of safety and salvation, deliverance, and preservation from harm (not to be mistaken for Eleos). Soteria was also an epithet of the goddesses Persephone and Hecate, meaning deliverance and safety. [1] Soteria's male counterpart was the spirit or daimon Soter.
Kourotrophos (Greek: κουροτρόφος 'child nurturer') is the name that was given in ancient Greece to gods and goddesses whose properties included their ability to protect young people. Numerous gods are referred to by the epithet such as Athena, Apollo, Hermes, Hecate, Aphrodite, Artemis, Eileithyia, [1] Demeter, Gaia, Cephissus and ...
They are the immortal sons of Heracles, the greatest of the Greek heroes, and Hebe, the goddess of youth. [1] They were likely responsible for the protection and fortification of towns and citadels and may have been regarded as gatekeepers of Olympus, a role often associated with their father, Heracles. [ 2 ]
A tutelary (/ ˈ tj uː t ə l ɛ r i /; also tutelar) is a deity or a spirit who is a guardian, patron, or protector of a particular place, geographic feature, person, lineage, nation, culture, or occupation.
Some late Roman and Greek poetry and mythography identifies him as a sun-god, equivalent to Roman Sol and Greek Helios. [2] Ares (Ἄρης, Árēs) God of courage, war, bloodshed, and violence. The son of Zeus and Hera, he was depicted as a beardless youth, either nude with a helmet and spear or sword, or as an armed warrior.
This category covers goddesses of childbirth, as well as those goddesses that protect and nurture children. Subcategories This category has the following 8 subcategories, out of 8 total.
The Greeks created images of their deities for many purposes. A temple would house the statue of a god or goddess, or multiple deities, and might be decorated with relief scenes depicting myths.
Greek mythology has changed over time to accommodate the evolution of their culture, of which mythology, both overtly and in its unspoken assumptions, is an index of the changes. In Greek mythology's surviving literary forms, as found mostly at the end of the progressive changes, it is inherently political, as Gilbert Cuthbertson (1975) has argued.