Gorgon in the context of "Pegasus"

In Greek mythology, Stheno (/ˈsθiːnoʊ, ˈsθɛnoʊ/; Ancient Greek: Σθενώ, romanized: Sthenṓ, lit. 'forceful') and Euryale (/jʊəˈraɪəli/ yuu-RY-ə-lee; Ancient Greek: Εὐρυάλη, romanized: Euryálē, lit. 'far-roaming') were two of the three sister Gorgons, the third being Medusa, who were able to turn anyone who looked at them to stone. When Perseus beheaded Medusa, the two Gorgons pursued him but were unable to catch him.

The aegis (/ˈiːdʒɪs/ EE-jis; Ancient Greek: αἰγίς aigís), as stated in the Iliad, is a device carried by Athena and Zeus, variously interpreted as an animal skin or a shield and sometimes featuring the head of a Gorgon. There may be a connection with a deity named Aex, a daughter of Helios and a nurse of Zeus or alternatively a mistress of Zeus (Hyginus, Astronomica 2. 13).

The modern concept of doing something "under someone's aegis" means doing something under the protection of a powerful, knowledgeable, or benevolent source. The word aegis is identified with protection by a strong force with its roots in Greek mythology and adopted by the Romans; there are parallels in Norse mythology and in Egyptian mythology as well, where the Greek word aegis is applied by extension.

The statue of Athena Parthenos (Ancient Greek: Παρθένος Ἀθηνᾶ, lit. 'Athena the Virgin') was a monumental chryselephantine sculpture of the goddess Athena. Attributed to Phidias and dated to the mid-fifth century BCE, it was an offering from the city of Athens to Athena, its tutelary deity. The naos of the Parthenon on the acropolis of Athens was designed exclusively to accommodate it.

Many artists and craftsmen worked on the realization of the sculpture, which was probably built around a core of cypress wood, and then paneled with gold and ivory plates. At about 13 meters high, the statue reflected the established aesthetic canon of the severe style (clothing) while adopting the innovations of the high classical (leg position). She was helmeted and held a large round shield and spear, placed on the ground to her left, next to her sacred snake. Clothes, jewellery, accessories, and even the statue base were decorated, mainly with the snake and gorgon motif.

Anagyrus or Anagyrous (Ancient Greek: Ἀναγυροῦς), also Anagyruntus or Anagyrountos (Ἀναγυροῦντος), was a deme of ancient Attica, belonging to the phyle Erechtheis, situated in the south of Attica near the promontory Zoster. Pausanias mentions at this place a temple of the mother of the gods.

The ruins of Anagyrus have been found near Vari.

A monster is a type of imaginary or fictional creature found in literature, folklore, mythology, horror, fantasy, fiction and religion. They are very often depicted as dangerous and aggressive, with a strange or grotesque appearance that causes terror and fear, often in humans. Monsters usually resemble bizarre, deformed, otherworldly and/or mutated animals or entirely unique creatures of varying sizes, but may also take a human form, such as mutants, ghosts, spirits, vampires or zombies, among other things. They may or may not have supernatural powers, but are usually capable of killing or causing some form of destruction, threatening the social or moral order of the human world in the process.

Animal monsters are outside the moral order, but sometimes have their origin in some human violation of the moral law (e.g. in the Greek myth, Minos does not sacrifice to Poseidon the white bull which the god sent him, so as punishment Poseidon makes Minos' wife, Pasiphaë, fall in love with the bull. She copulates with the beast, and gives birth to the man with a bull's head, the Minotaur). Human monsters are those who by birth were never fully human (Medusa and her Gorgon sisters) or who through some supernatural or unnatural act lost their humanity (werewolves, Frankenstein's monster), and so who can no longer, or who never could, follow the moral law of human society.

Humbaba (Ḫumbaba; 𒄷𒌝𒁀𒁀, Ḫumbāba, with an optional determinative 𒀭), originally known as Ḫuwawa in Sumerian (𒄷𒉿𒉿, Ḫuwāwa), was a figure in Mesopotamian mythology. The origin and meaning of his name are unknown. He was portrayed as an anthropomorphic figure comparable to an ogre or giant. He is best known from Sumerian and Akkadian narratives focused on the hero Gilgamesh, including short compositions belonging to the curriculum of scribal schools, various versions of the Epic of Gilgamesh, and several Hurrian and Hittite adaptations. He is invariably portrayed as the inhabitant or guardian of the cedar forest, to which Gilgamesh ventures with his companion Enkidu. The subsequent encounter leads to the death of Humbaba, which provokes the anger of the gods. Humbaba is also attested in other works of Mesopotamian literature. Multiple depictions of him have also been identified, including combat scenes and apotropaic clay heads.

It has been suggested that the iconography of Humbaba influenced depictions of the gorgons in Greece, in particular scenes of Perseus slaying Medusa with the help of Athena. A late derivative of Humbaba also seems to be found in both Jewish and Manichaean versions of the Book of Giants, where one of the eponymous beings is referred to as Ḥôbabiš, Ḥôbabis or Ḥōbāīš. While it is agreed the name is derived from his own, the context in which it appears shows no similarity to known myths involving him. Traces of Ḥôbabiš have also been identified in a number of later works belonging to Islamic tradition, such as religious polemics. A number of connections have also been proposed between Humbaba and figures such as Kombabos from the works of Lucian or biblical Hobab, but they are not regarded as plausible.

In Greek mythology, Chrysaor (Ancient Greek: Χρυσάωρ, romanized: Khrusáōr, gen. Χρυσάορος), "he who has a golden sword" (from χρυσός "golden" and ἄορ "sword") was the brother of the winged horse Pegasus, often depicted as a young man, the son of Poseidon and Medusa, born when Perseus decapitated the Gorgon Medusa.