Kiklop

Kiklop (grč. Κύκλωψ, Κύκλωπες, Kýklôps) u grčkoj mitologiji su divovska jednooka stvorenja.^[1] Mogu se razlikovati tri grupe Kiklopa. U Hesiodovoj Teogoniji, Kiklopi su tri brata Bront, Sterop i Arg, koji su Zeusu napravili svoje oružje grom. U Homerovoj Odiseji, oni su necivilizovana grupa pastira, Polifemova braća koje je Odisej susreo. Kiklopi su bili poznati i kao graditelji kiklopskih zidina Mikene i Tirinta.

U Kiklopu, Euripidovom djelu iz petog stoljeća p. n. e., kiklopi su komični element zasnovan na susretu Odiseja i Polifema. Pjesnik iz trećeg vijeka p. n. e. Kalimah čini hesiodske Kiklope pomoćnicima boga kovača Hefesta; kao i Vergilije u latinskom epu Eneidi, gdje se čini da izjednačava Hesiodove i Homerove Kiklope.

Najmanje od petog vijeka p. n. e., Kiklopi su povezani sa ostrvom Sicilijom i vulkanskim Eolskim ostrvima.

Etimologija

Za stare Grke ime Kiklop značilo je "Krug-oči" ili "Okrugle oči",^[2] izvedeno od grčkog kúklos ("krug")^[3] i ops ("oko").^[4] Ovo značenje se može uočiti još u Hesiodovoj Teogoniji,^[5] koja objašnjava da su Kiklopi nazvani tako „pošto im je jedno oko u obliku kruga postavljeno na čelo“.^[6] Adalbert Kuhn, proširujući Hesiodovu etimologiju, predložio je vezu između prvog elementa kúklos (koji također može značiti "točak")^[7] i "točak sunca", stvarajući značenje "točak (sunčev) - oči".^[8] Predložene su i druge etimologije koje izvode drugi element imena od grčkog klops ("lopov")^[9] koji proizvodi značenja "kradljivac kotača" ili "kradljivac stoke".^[10] Iako je Walter Burkert opisao Hesiodovu etimologiju kao "ne previše privlačnu",^[11] Hesiodovo objašnjenje još uvijek nailazi na prihvaćanje od strane modernih stručnjaka.^[12]

Mitologija

Hesiod

U Hesiodovoj Teogoniji spominju se tri Kiklopa - Bront, Sterop i Arg, Uranovi i Gejini sinovi. Prema Hesiodu, imali su jedno oko, bijahu snažni, tvrdoglavi i žestokih emocija. S vremenom su postali sinonim za snagu i moć, pa ih se poslije smatralo kovačima jakih, moćnih oružja.

Uran je mrzio svoju monstruoznu djecu^[13] i zatvorio ih je u Tartar^[14] odakle ih je poslije oslobodio Kron. No, nakon što je Kron svrgnuo svoga oca, vratio ih je u Tartar gdje ih je čuvala Kampa, zmajoliko škorpionsko čudovište. Na posljetku ih je oslobodio Zeus, a oni su mu iskovali njegove munje koje su mu pomogle da svrgne Krona i ostale Titane. Arg je munjama dodao svjetlost, Bront grom, a Sterop munju.

Ovi su Kiklopi također iskovali Posejdonov trozub, Artemidin luk i strijele te Hadovu kacigu koju je dao Perzeju da uništi Meduzu. Prema Kalimahovoj himni, bili su Hefestovi pomoćnici u njegovoj kovačnici.

Jedna verzija mita govori da ih je ubio Apolon nakon što je Zeus ubio njegova sina Asklepije munjom koju su Kiklopi iskovali.

Homer

Homer u devetom pjevanju Odiseje govori o Kiklopu Polifemu, sinu Tuse i Posejdona.

Odisej je sa svojim ljudima stigao na kiklopski teritorij te su naišli na veliku pećinu. Ušli su u nju i napravili gozbu jer su pronašli svakojaku hranu. Nisu znali da je pećina dom Kiklopa Polifema, jednookog diva koji se uskoro vratio. Polifem ih je zatočio u pećini blokirajući izlaz velikim kamenom koji smrtnici nisu mogli pomaknuti. Svakog je dana jeo par muškaraca, ali je ubrzo Odisej smislio kako će pobjeći.

Odisej mu je dao nerazrijeđena vina da ga napije. Kad ga je Polifem pitao kako se zove, Odisej je rekao - Niko. Da bi mu zahvalio na vinu, Polifem je rekao da će ga posljednjega pojesti. Kad je div pijan zaspao, Odisej i njegovi ljudi pretvorili su bor u veliko koplje, koje su pripremili dok je Polifem vani čuvao svoje stado, i oslijepili ga. Polifem je jecao i zapomagao, a ostali su ga Kiklopi čuli i pitali ko mu je probo oko. On je uzvratio - Niko. Kiklopi su otišli misleći da je poludio ili je žrtva bogova.

Ujutro je Polifem maknuo kamen s ulaza da bi pustio ovce na ispašu. Budući da je bio slijep, nije mogao vidjeti Odiseja i njegove ljude, ali je opipao vrhove ovaca, da ih slučajno nisu zajahali. Međutim, oni su se privezali ispod ovaca i tako pobjegli i uskočili u svoje brodovlje.

Kad su odmakli, Odisej je viknuo Polifemu svoje ime i pobjedonosno uzviknuo. Gnjevni je Polifem bacio ogromnu stijenu na njih, ali je promašio jer ih nije mogao vidjeti. Potom se pomolio svome ocu, Posejdonu da ne dopusti Odiseju da se vrati na rodnu Itaku ili da samo on stigne u stranome brodu, a da mu cijela posada umre.

Polifem nalazi Galateju i Akida, luksemburška fontana

Priče

Galateja je bila morska nimfa Nereida (kći morskog boga Nereja) u koju se zaljubio sicilski Kiklop Polifem, sin boga Posejdona. No, ona je bila zaljubljena u sicilskoga mladića Akida (Akisa). Ljubomorni Polifem ga je ubio gromadom u bijesu, a Galateja je njegovu krv pretvorila u istoimenu rijeku u Siciliji.

Druga verzija priče govori da je Polifem na njih poslao krdo konja od čijeg se topota tresla zemlja i uzburkalo more. Prestravljeni Akid i Galateja bacili su se u more i pretvorili u ribe da bi otišli na sigurno. Da se ne bi izgubili, povezali su se dugom plavom trakom. Vidjevši njihovu neizmjernu ljubav, bogovi su se sažalili i pretvorili ih u sazviježđe na nebu - Ribe.

Literatura

Reference

^ For a detailed discussion of the Cyclopes see Fowler 2013, str. 53–56; for general summaries see: Hansen, str. 143–144; Grimal, s.v. Cyclopes, str. 118–119; Tripp, s.v. Cyclopes, str. 181; Rose, s.v. Cyclopes, str. 304 (Oxford Classical Dictionary 2nd edition).
^ Most 2018a, str. 15: "Cyclopes (Circle-eyed)"; Hard, str. 66: "KYKLOPES (Round-eyes)"; West 1988, str. 64: "The name [Cyclopes] means Circle-eyes"; Frame, str. 66: "to the Greeks themselves, the name [Cyclops] means 'circle-eyedŠablon:'"; LSJ, s.v. Κύκλωψ: "Round-eyed".
^ LSJ, s.v. κύκλος.
^ LSJ, s.v. ὄψ.
^ Burkert 1982, str. 157 n. 30; Frame, str. 66.
^ Hesiod, Theogony 144–145.
^ LSJ, s.v. κύκλος II.1.
^ Frame, str. 66–67, citing A. Kuhn, Die Herabkunft des Feurs und des Göttertrankes, Berlin, 1859, str. 54. Frame accepts Kuhn's "wheel of the sun" explanation saying "it is probably the correct one" since it explains why the Cyclops is one-eyed, "because he stands for the sun itself; this feature is otherwise unexplained, since all eyes are 'circular', and the description 'circle-eyed' does not imply one eye as opposed to two."
^ LSJ, s.v. κλώψ.
^ Frame, str. 67–69; Burkert 1982, str. 157 n. 30; Bakker, str. 69–70; for "wheel-thief" see R. Schmitt, Dichtung and Dichtersprache in indogermanischer Zeit, Wiesbaden 1967, str. 168; for "cattle-thief" see P. Thieme, "Etymologische Vexierbilder", Zeitschrift für vergleichende Sprachforschung 69 (1951), str. 177–178.
^ Burkert 1982, str. 157 n. 30. Compare with Mondi, str. 37–38, whose theories imply that "we should not attempt to wrestle some etymology out of the word κύκλωψ which would in any way connect it with eyes, round or otherwise".
^ For example Heubeck and Hoekstra, str. 20 says: "Hes Th 144–45 has surely given the correct explanation for the Cyclopes' name". So too Frame, str. 69, which accepts Hesiod's circle-eyes, along with Kuhn's "wheel of the sun" explanation of "circle", as the "simplest and the best. The Cyclops, as 'circle-eyed', would originally have symbolized the sun itself." However Fowler 2013, str. 55, noting that the "one-eyed cannibalistic monster from whom the clever hero escapes is an extremely widespread folktale which Homer or a predecessor has worked into the Odyssey", suggests the possibility that the name was a Greek calque on a foreign word which would have "instantly" suggested to ancient Greeks the appearance, which in turn would explain the link between the Cyclopes of the Odyssey with the Cyclopes of the Theogony, and might also "explain why early Greek art is uncertain about the appearance of these monsters; they do not always have but one eye."
^ Hesiod, Theogony 154–155. Hesiod's text is not entirely clear about whether Uranus hated only his monstrous offspring, or all of them, including the comely Titans. Hard, str. 67, West 1988, str. 7, and Caldwell, str. 37 on lines 154–160, make it all eighteen, while Gantz, str. 10, says "likely all eighteen", and Most 2018a, str. 15 n. 8, says "apparently only the ... Cyclopes and Hundred-Handers are meant", and not the twelve Titans. See also West 1966, str. 206 on lines 139–53, str. 213 line 154 γὰρ. Why Uranus hated his children is also not clear. Gantz, str. 10 says: "The reason for [Uranus'] hatred may be [his children's] horrible appearance, though Hesiod does not quite say this"; while Hard, str. 67 says: "Although Hesiod is vague about the cause of his hatred, it would seem that he took a dislike to them because they were terrible to behold". However, West 1966, str. 213 on line 155, says that Uranus hated his children because of their "fearsome nature".
^ Hesiod, Theogony 156–158. Aside from their being hated by Uranus, Hesiod does not say why the Cyclopes were imprisoned by Uranus, but the reason may have been the same as the reason Hesiod gives for the Hundred-Handers' imprisonment, Uranus being afraid of their power, see Fowler 2013, str. 53. The hiding place inside Gaia is presumably her womb, see West 1966, str. 214 on line 158; Caldwell, str. 37 on lines 154–160; Gantz, str. 10. This place seems also to be the same place as Tartarus, see West 1966, str. 338 on line 618, and Caldwell, str. 37 on lines 154–160.

Vanjski linkovi

Kiklop u klasičnoj literaturi i umjetnosti Arhivirano 12. 2. 2006. na Wayback Machine (en)
Polifem u klasičnoj literaturi i umjetnosti (en)
Polifem u grčkoj mitologiji (en)

Logo Commonsa

Kiklop na Wikimedia Commonsu.

[1] For a detailed discussion of the Cyclopes see Fowler 2013, str. 53–56; for general summaries see: Hansen, str. 143–144; Grimal, s.v. Cyclopes, str. 118–119; Tripp, s.v. Cyclopes, str. 181; Rose, s.v. Cyclopes, str. 304 (Oxford Classical Dictionary 2nd edition).

[2] Most 2018a, str. 15: "Cyclopes (Circle-eyed)"; Hard, str. 66: "KYKLOPES (Round-eyes)"; West 1988, str. 64: "The name [Cyclopes] means Circle-eyes"; Frame, str. 66: "to the Greeks themselves, the name [Cyclops] means 'circle-eyedŠablon:'"; LSJ, s.v. Κύκλωψ: "Round-eyed".

[3] LSJ, s.v. κύκλος.

[4] LSJ, s.v. ὄψ.

[5] Burkert 1982, str. 157 n. 30; Frame, str. 66.

[6] Hesiod, Theogony 144–145.

[7] LSJ, s.v. κύκλος II.1.

[8] Frame, str. 66–67, citing A. Kuhn, Die Herabkunft des Feurs und des Göttertrankes, Berlin, 1859, str. 54. Frame accepts Kuhn's "wheel of the sun" explanation saying "it is probably the correct one" since it explains why the Cyclops is one-eyed, "because he stands for the sun itself; this feature is otherwise unexplained, since all eyes are 'circular', and the description 'circle-eyed' does not imply one eye as opposed to two."

[9] LSJ, s.v. κλώψ.

[10] Frame, str. 67–69; Burkert 1982, str. 157 n. 30; Bakker, str. 69–70; for "wheel-thief" see R. Schmitt, Dichtung and Dichtersprache in indogermanischer Zeit, Wiesbaden 1967, str. 168; for "cattle-thief" see P. Thieme, "Etymologische Vexierbilder", Zeitschrift für vergleichende Sprachforschung 69 (1951), str. 177–178.

[11] Burkert 1982, str. 157 n. 30. Compare with Mondi, str. 37–38, whose theories imply that "we should not attempt to wrestle some etymology out of the word κύκλωψ which would in any way connect it with eyes, round or otherwise".

[12] For example Heubeck and Hoekstra, str. 20 says: "Hes Th 144–45 has surely given the correct explanation for the Cyclopes' name". So too Frame, str. 69, which accepts Hesiod's circle-eyes, along with Kuhn's "wheel of the sun" explanation of "circle", as the "simplest and the best. The Cyclops, as 'circle-eyed', would originally have symbolized the sun itself." However Fowler 2013, str. 55, noting that the "one-eyed cannibalistic monster from whom the clever hero escapes is an extremely widespread folktale which Homer or a predecessor has worked into the Odyssey", suggests the possibility that the name was a Greek calque on a foreign word which would have "instantly" suggested to ancient Greeks the appearance, which in turn would explain the link between the Cyclopes of the Odyssey with the Cyclopes of the Theogony, and might also "explain why early Greek art is uncertain about the appearance of these monsters; they do not always have but one eye."

[13] Hesiod, Theogony 154–155. Hesiod's text is not entirely clear about whether Uranus hated only his monstrous offspring, or all of them, including the comely Titans. Hard, str. 67, West 1988, str. 7, and Caldwell, str. 37 on lines 154–160, make it all eighteen, while Gantz, str. 10, says "likely all eighteen", and Most 2018a, str. 15 n. 8, says "apparently only the ... Cyclopes and Hundred-Handers are meant", and not the twelve Titans. See also West 1966, str. 206 on lines 139–53, str. 213 line 154 γὰρ. Why Uranus hated his children is also not clear. Gantz, str. 10 says: "The reason for [Uranus'] hatred may be [his children's] horrible appearance, though Hesiod does not quite say this"; while Hard, str. 67 says: "Although Hesiod is vague about the cause of his hatred, it would seem that he took a dislike to them because they were terrible to behold". However, West 1966, str. 213 on line 155, says that Uranus hated his children because of their "fearsome nature".

[14] Hesiod, Theogony 156–158. Aside from their being hated by Uranus, Hesiod does not say why the Cyclopes were imprisoned by Uranus, but the reason may have been the same as the reason Hesiod gives for the Hundred-Handers' imprisonment, Uranus being afraid of their power, see Fowler 2013, str. 53. The hiding place inside Gaia is presumably her womb, see West 1966, str. 214 on line 158; Caldwell, str. 37 on lines 154–160; Gantz, str. 10. This place seems also to be the same place as Tartarus, see West 1966, str. 338 on line 618, and Caldwell, str. 37 on lines 154–160.

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