Nike (mythology) in the context of "Pallas (Titan)"

In Greek mythology, Styx (/ˈstɪks/ ; Ancient Greek: Στύξ [stýks]; lit. "Shuddering"), also called the River Styx, is a goddess and one of the rivers of the Greek Underworld. Her parents were the Titans Oceanus and Tethys, and she was the wife of the Titan Pallas and the mother of Zelus, Nike, Kratos, and Bia. She sided with Zeus in his war against the Titans, and because of this, to honor her, Zeus decreed that the solemn oaths of the gods be sworn by the water of Styx.

The Temple of Athena Nike (Greek: Ναός Αθηνάς Νίκης, Naós Athinás Níkis) is a temple on the Acropolis of Athens, dedicated to the goddesses Athena and Nike. Built around 420 BC, the temple is the earliest fully Ionic temple on the Acropolis. It has a prominent position on a steep bastion at the south west corner of the Acropolis to the right of the entrance, the Propylaea. In contrast to the Acropolis proper, a walled sanctuary entered through the Propylaea, the Victory Sanctuary was open, entered from the Propylaea's southwest wing and from a narrow stair on the north. The sheer walls of its bastion were protected on the north, west, and south by the Nike Parapet, named for its frieze of Nikai celebrating victory and sacrificing to their patroness, Athena and Nike.

Nike was the goddess of victory in Greek mythology, and Athena was worshipped in this form, representative of being victorious in war. The citizens worshipped the goddesses in hopes of a successful outcome in the long Peloponnesian War fought against the Spartans and allies.

Apollodotus I (Greek: Ἀπολλόδοτος Α΄ ὁ Σωτήρ, Apollódotos ho Sōtḗr, "Apollodotus the Saviour"), known in Indian sources as Apaladata, was an Indo-Greek king from 180 BC to 160 BC, or between 174 and 165 BC (first dating by Osmund Bopearachchi and R. C. Senior, second dating by Boperachchi) who ruled the western and southern parts of the Indo-Greek kingdom, from Taxila in the Punjab region to the areas of Sindh and possibly Gujarat.

In ancient Roman religion Victoria was the deified personification of victory. She first appeared during the first Punic War, seemingly as a Romanised re-naming of Nike, the goddess of victory associated with Rome's Greek allies in the Greek mainland and in Magna Graecia. Thereafter she comes to symbolise Rome's eventual hegemony and right to rule. She is a deified abstraction, entitled to a cult. But unlike Nike, she has virtually no mythology of her own.

In Greek mythology, Kratos (Ancient Greek: Κράτος, lit. 'power, strength') also known as Cratus or Cratos, is the divine personification of strength. He is the son of Pallas and Styx. Kratos and his siblings Nike ('Victory'), Bia ('Force'), and Zelus ('Glory') are all the personification of a specific trait. Kratos is first mentioned alongside his siblings in Hesiod's Theogony. According to Hesiod, Kratos and his siblings dwell with Zeus because their mother Styx came to him first to request a position in his regime, so he honored her and her children with exalted positions. Kratos and his sister Bia are best known for their appearance in the opening scene of Aeschylus' Prometheus Bound. Acting as agents of Zeus, they lead the captive Titan Prometheus on stage. Kratos compels the mild-mannered blacksmith god Hephaestus to chain Prometheus to a rock as punishment for his theft of fire.

Kratos is characterized as brutal and merciless, repeatedly mocking both Hephaestus and Prometheus' advocacy against the use of unnecessary violence. He defends Zeus' oppressive rule and predicts that Prometheus will never escape his bonds. In Aeschylus' Libation Bearers, Electra calls upon Kratos, Dike ("Justice"), and Zeus to aid her brother Orestes in avenging the murder of their father Agamemnon. Kratos and Bia appear in a late fifth-century BC red-figure Attic skyphos of the punishment of Ixion, possibly based on a scene from a lost tragedy by Euripides. They also appear in late eighteenth and nineteenth-century Romantic depictions and adaptations of the binding of Prometheus.

Personification is the representation of a thing or abstraction as a person. In the arts, many things are commonly personified, including: places, especially cities, countries, and continents; elements of the natural world, such as trees, the four seasons, the "four elements", the four cardinal winds, and the five senses; moral abstractions, especially the four cardinal virtues and seven deadly sins; the nine Muses; and death.

In many polytheistic early religions, deities had a strong element of personification, suggested by descriptions such as "god of". In ancient Greek religion, and the related ancient Roman religion, this was perhaps especially strong, in particular among the minor deities. Many such deities, such as the tyches or tutelary deities for major cities, survived the arrival of Christianity, now as symbolic personifications stripped of religious significance. An exception was the winged goddess of victory, Victoria/Nike, who developed into the visualisation of the Christian angel.

In Greek and Roman mythology, the Palladium or Palladion (Greek Παλλάδιον (Palladion), Latin Palladium) was a cult image of great antiquity on which the safety of Troy and later Rome was said to depend, the wooden statue (xoanon) of Pallas Athena that Odysseus and Diomedes stole from the citadel of Troy and which was later taken to the future site of Rome by Aeneas. The Roman story is related in Virgil's Aeneid and other works. Rome possessed an object regarded as the actual Palladium for several centuries; it was in the care of the Vestal Virgins for nearly all this time.

Since around 1600, the word palladium has been used figuratively to mean anything believed to provide protection or safety, and in particular in Christian contexts a sacred relic or icon believed to have a protective role in military contexts for a whole city, people or nation. Such beliefs first become prominent in the Eastern church in the period after the reign of the Byzantine Emperor Justinian I, and later spread to the Western church. Palladia were carried in procession around the walls of besieged cities and sometimes carried into battle.

South Italian is a designation for ancient Greek pottery fabricated in Magna Graecia largely during the 4th century BC. The fact that Greek Southern Italy produced its own red-figure pottery as early as the end of the 5th century BC was first established by Adolf Furtwaengler in 1893 (A.D. Trendall). Prior to that this pottery had been first designated as "Etruscan" and then as "Attic." Archaeological proof that this pottery was actually being produced in South Italy first came in 1973 when a workshop and kilns with misfirings and broken wares was first excavated at Metaponto, proving that the Amykos Painter was located there rather than in Athens (A.D. Trendall, p. 17).