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The English word "kraken" (in the sense of sea monster) derives from Norwegian kraken or krakjen, which are the definite forms of krake ("the krake"). [6] According to a Norwegian dictionary, the root meaning of krake is "malformed or overgrown, crooked tree". [7] It originates from Old Norse kraki, which is etymologically related to Old Norse ...
Many-headed and tentacled monsters appear as the Gorgon and the Medusa of Greek mythology, and the kraken of Nordic legend. The taxonomist Carl Linnaeus named the Venus shell as Venus dione, for the goddess of love and her mother, and named its parts using overtly sexual descriptors.
In the film the monster is a kraken, a giant squid-like sea monster in Norse mythology, rather than the whale-like Cetos of Greek mythology. Perseus defeats the sea monster by showing it Medusa's face to turn it into stone, rather than by using his magical sword, and rides Pegasus. [52]
The emergency medical services' Star of Life features a rod of Asclepius In Greek mythology, the Rod of Asclepius (⚕; / æ s ˈ k l iː p i ə s /, Ancient Greek: Ῥάβδος τοῦ Ἀσκληπιοῦ, Rhábdos toû Asklēpioû, sometimes also spelled Asklepios), also known as the Staff of Aesculapius and as the asklepian, [1] is a serpent-entwined rod wielded by the Greek god Asclepius ...
In Greek mythology, Perseus (US: / ˈ p ɜː r. s i. ə s /, UK: / ˈ p ɜː. sj uː s /; Greek: Περσεύς, translit. Perseús) is the legendary founder of the Perseid dynasty.He was, alongside Cadmus and Bellerophon, the greatest Greek hero and slayer of monsters before the days of Heracles. [1]
Atargatis was a Syrian deity known as the mermaid-goddess and Sedna was the goddess of the sea and marine animals in Inuit mythology. [23] In Norse mythology Ægir was the sea god and Rán, his wife, was the sea goddess while Njörðr was the god of sea travel. [24] It was best to propitiate the gods before setting out on a voyage. [25]
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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.