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Atalanta (Greek: Αταλάντη, English translation: "balanced") (also called Atlanta) is a character from ancient Greek mythology.
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Atalanta was the daughter of Schoeneus or Iasius, (or Mainalos), a Boeotian (according to Hesiod) or an Arcadian princess (according to Apollodorus). Apollodorus is the only one who gives an account of Atalanta’s birth and upbringing. King Iasos wanted a son; when Atalanta was born, he left her on a mountain top to die. Some stories say that a she-bear suckled and cared for Atalanta until hunters found and raised her, and she learned to fight and hunt as a bear would. She was later reunited with her father.
Atalanta, having grown up in the wilderness, became a fierce huntress and was always armed. It is said that she took an oath of virginity to the goddess Artemis. When two centaurs Rhoikos and Hylaios tried to rape her, Atalanta killed them.
When Artemis was forgotten at a sacrifice by King Oineus, she was angered and sent a wild boar that ravaged the land, men, cattle and prevented crops from being sown. Atalanta joined Meleager and many other famous heroes on a hunt. Many of the men were angry that a woman was joining the hunt, but Meleagros, though married, lusted for Atalanta,and so he persuaded them to let Atalanta join the chase. Several of the men were killed before Atalanta was the first to hit the boar and draw blood. After Meleager finally killed the boar with his spear, he awarded the boar skin to Atalanta. Meleagros’ uncles, Plexippus and Toxeus, were angry and tried to take the skin from Atalanta. In his anger, Meleagros killed his uncles. In her grieving, Meleagros' mother Althaia "kindled the brand", and Meleagros died.
After the Calydonian Boar Hunt, Atalanta was discovered by her father. He wanted her to be wed, but Atalanta, uninterested in marriage, agreed to marry only if her suitors could outrun her, though fully armed, in a footrace. King Schoineus agreed and many young men died in the attempt until Melanion (or Hippomenes) came along. Melanion asked the goddess Aphrodite for help and she gave him three golden apples to toss as Atalanta caught up, in order to slow her down. Melanion tossed the apples every time Atalanta came near him and in this way came to marry Atalanta. Eventually they had a son Parthenopaios, who was one of the Seven against Thebes. Zeus (or Cybele or Rhea) turned Atalanta and Melanion into lions after they made love together in one of his temples. Other accounts say that Aphrodite changed them into lions because they did not give her proper honor. The belief at the time was that lions could not mate with their own species, only with leopards, thus Atalanta and Hippomenes would never be able to remain with one another.
Apollodorus also says she wrestled and defeated Peleus at the funeral games for Pelias.
In some versions of the quest for the Golden Fleece, Atalanta sailed with the Argonauts as the only female among them, suffered injury in the battle at Colchis and was healed by Medea. Other authors claim Jason would not allow a woman on the ship.
Handel wrote an opera about the character, Atalanta. Robert Ashley also wrote an opera, Atalanta (Acts of God), with loose allegorical connections to the myth. Other works based on the myth include a play by Algernon Charles Swinburne written (in the style of Greek tragedy) Atalanta in Calydon in 1865.
A cartoon version of the story of Atalanta's foot race was included in, Free to Be... You and Me, a record album and illustrated songbook first released in November 1972, and later in 1974 as a television special. It is presented as the story of a Princess Atalanta, whose father the King wants her to marry. The story highlights Atalanta's role as a feminist figure, where she is a skilled athlete and gifted astronomer. She makes an agreement with her father that she will marry only if there is a man as fast as her, confident there is no such man as fast as her. Meanwhile, a man known only as 'Young John' is seen training, and after seeing he completed a track run before an hourglass expired he feels confident enough to compete in the race. While she beats almost all the men in the foot race, she ties Young John, who is then awarded her hand in marriage by the King. Young John refuses the prize, saying he could not possibly marry the princess unless she wished to marry him, and that he ran the race for the chance to get to know Atalanta. Note this is a retelling of the original myth from a feminist perspective. Atalanta agrees that she could not possibly marry John without first going off to see the world. The two part as friends, going off to travel the world individually. The fable ends with, "Perhaps someday they’ll be married, and perhaps they will not. In any case, it is certain, they are both living happily ever after.”, reinforcing the feminist message of the tale.
In the animated television series Class of the Titans, the character Atlanta is descended from Atalanta and has her super speed and hunting skills.
In 2000, the Belgian comic book artist and writer Crisse (Didier Chrispeels) introduced the first of a series of comic books featuring Atalanta, who is also abandoned by her father but saved by goddesses and nurtured by a bear. She is adopted by the hunters who killed the bear and becomes well known for her fast running. The series focuses mainly on her adventures with the Argonauts whom she accompanies as a means of later joining the Amazons. The series also features Jason, Hercules, and other heroes and gods and goddesses of Greek mythology, though the emphasis is mainly on humour. (Atalante)
Atalanta is currently one of the featured characters in the comic Hecules; the Thracian Wars from Radical comics. In this version she is a lesbian and seeks death after being defeated by Hippomenes and the three "golden apples" in the legendary foot race and then deflowered. She kills Hippomenes and joins up with Hercules hoping for an honorable death to be forgiven by Artemis. Other notables include the familiar Meleager, Autolycus, and Iolcaus.
In Peter David's run on The Incredible Hulk in the 1990s, there was a character named Atalanta who was a member of a group called The Pantheon. She and other members of this group were descendants of an immortal youth named Agamemnon and were named after characters in Greek mythology. This Atalanta was a brash, confident warrior-woman. Like the majority of her fellow Pantheon teammates, she had somewhat enhanced strength and agility. Her weapon was a bow that could shoot energy projectiles. She was the unwilling object of affection to a Troyjan (an alien race whose people have no noses) prince named Trauma.
In the Nintendo Game Boy Advance game, Golden Sun, and its sequel Golden Sun: The Lost Age, Atalanta (The heavenly huntress) is a second-level Jupiter element Summon that requires the use of 2 Jupiter Djinn to summon.
In the 1997 Sega Saturn/Sony Playstation game Herc's Adventures, she is a playable character.
A version of Atalanta appears in 3 episodes of Hercules: the Legendary Journeys, Ares, Let the Games Begin and If I Had a Hammer, played by Corinna 'Cory' Everson. In this version she is Spartan and a blacksmith, as well as a superior athlete. An Atalanta action figure was included in the 'Hercules' toy line. Sourced and confirmed by IMDB.
In the PC game, Poseidon (an expansion pack for Zeus: Master of Olympus), the player can summon Atalanta to fulfill quests given to the player by the Gods, namely Artemis. She will say the line "this city is as wonderful as a golden apple" if your city is especially liked.
In the videogame Rise of the Argonauts, Atalanta appears as a headstrong huntress who was orphaned at a young age and raised by centaurs on the island of Saria. She joins the crew of the Argo and can assist the player, as Jason, with her archery.
In the book Little Women one of the characters is referred to, upon finishing a race, as "Atalanta".
She appears as a minor hero in the game Age of Mythology.
Apollodorus, Bibliotheca 3. 9. 2 for Atalanta and 1.8.3 for the Boar Hunt
| Atalanta in Calydon by
Title page and contents |
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Tous zontas eu dran. katthanon de pas aner Ge kai skia. to meden eis ouden repei
EUR. Fr. Mel. 20 (537).
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I now dedicate, with equal affection, reverence, and regret, a poem inscribed to him while yet alive in words which are now retained because they were laid before him; and to which, rather than cancel them, I have added such others as were evoked by the news of his death: that though losing the pleasure I may not lose the honour of inscribing in front of my work the highest of contemporary names.
oixeo de Boreethen apotropos' alla se Numphai
egagon aspasian edupnooi kath' ala,
plerousai melitos theothen stoma, me ti Poseidon
blapsei, en osin exon sen meligerun
opa.
toios aoidos ephus: emeis d' eti klaiomen, oi sou
deuometh' oixomenou, kai se pothoumen
aei.
eipe de Pieridon tis anastrephtheisa pros allen:
elthen, idou, panton philtatos elthe
broton,
stemmata drepsamenos neothelea xersi geraiais,
kai polion daphnais amphekalupse kara,
10
edu ti Sikelikais epi pektisin, edu ti xordais,
aisomenos: pollen gar meteballe
luran,
pollaki d' en bessaisi kathemenon euren Apollon,
anthesi d' estepsen, terpna d' edoke
legein,
Pana t' aeimneston te Pitun Koruthon te dusedron,
en t' ephilese thean thnetos
Amadruada:
pontou d' en megaroisin ekoimise Kumodameian,
ten t' Agamemnonian paid' apedoke
patri,
pros d' ierous Delphous theoplekton epempsen
Oresten,
teiromenon stugerais entha kai entha
theais. 20
oixeo de kai aneuthe philon kai aneuthen aoides,
drepsomenos malakes anthea
Persephones.
oixeo: kouk et' esei, kouk au pote soi paredoumai
azomenos, xeiron xersi thigon osiais:
nun d' au mnesamenon glukupikros upeluthen aidos,
oia tuxon oiou pros sethen oios exo:
oupote sois, geron, omma philois philon ommasi
terpso,
ses, geron, apsamenos, philtate,
dechiteras.
e psaphara konis, e psapharos bios esti: ti
touton
meion ephemerion; ou konis alla bios.
10
alla moi eduteros ge peleis polu ton et' eonton,
epleo gar: soi men tauta thanonti
phero,
paura men, all' apo keros etetuma: med'
apotrephtheis,
pros de balon eti nun esuxon omma
dexou.
ou gar exo, mega de ti thelon, sethen achia
dounai,
thaptomenou per apon: ou gar enestin
emoi:
oude melikretou parexein ganos : ei gar
eneie
kai se xeroin psausai kai se pot' authis
idein,
dakrusi te spondais te kara philon amphipoleuein
ophthalmous th' ierous sous ieron te demas.
20
eith' ophelon: mala gar tad' an ampauseie
merimnes:
nun de prosothen aneu sematos oikton
ago:
oud' epitumbidion threno melos, all' apamuntheis,
all' apaneuthen exon amphidakruta
pathe.
alla su xaire thanon, kai exon geras isthi pros
andron
pros te theon, enerois ei tis epesti
theos.
xaire geron, phile xaire pater, polu phertat'
aoidon
on idomen, polu de phertat'
aeisomenon:
xaire, kai olbon exois, oion ge thanontes
exousin,
esuxian exthras kai philotetos ater.
30
sematos oixomenou soi mnemat' es usteron estai,
soi te phile mneme mnematos
oixomenou:
on Xarites klaiousi theai, klaiei d' Aphrodite
kallixorois Mouson terpsamene
stephanois.
ou gar apach ierous pote geras etripsen aoidous:
tende to son phainei mnema tod'
aglaian.
e philos es makaressi brotos, soi d' ei tini
Numphai
dora potheina nemein, ustata dor',
edosan.
tas nun xalkeos upnos ebe kai anenemos aion,
kai sunthaptomenai moiran exousi mian.
40
eudeis kai su, kalon kai agakluton en xthoni
koilei
upnon ephikomenos, ses aponosphi
patras,
tele para chanthou Tursenikon oidma katheudeis
namatos, e d' eti se maia se gaia
pothei,
all' apexeis, kai prosthe philoptolis on per
apeipas:
eude: makar d' emin oud' amegartos
esei.
baios epixthonion ge xronos kai moira kratesei,
tous de pot' euphrosune tous de pot' algos
exei:
pollaki d' e blaptei phaos e skotos amphikaluptei
muromenous, daknei d' upnos egregorotas:
50
oud' eth' ot' en tumboisi katedrathen omma
thanonton
e skotos e ti phaos dechetai eeliou:
oud' onar ennuxion kai enupnion oud' upar estai
e pote terpomenois e pot'
oduromenois:
all' ena pantes aei thakon sunexousi kai edran
anti brotes abroton, kallimon anti
kakes.
isto d' ostis oux upopteros
phrontisin daeis,
tan a paidolumas talaina THestias mesato
purdae tina pronoian,
kataithousa paidos daphoinon
dalon elik', epei molon
matrothen keladese;
summetron te diai biou
moirokranton es amar.
Aesch. Cho. 602-612
Althaea, daughter of Thestius and Eurythemis, queen of Calydon, being with child of Meleager her first-born son, dreamed that she brought forth a brand burning; and upon his birth came the three Fates and prophesied of him three things, namely these; that he should have great strength of his hands, and good fortune in this life, and that he should live no longer when the brand then in the fire were consumed: wherefore his mother plucked it forth and kept it by her. And the child being a man grown sailed with Jason after the fleece of gold, and won himself great praise of all men living; and when the tribes of the north and west made war upon Aetolia, he fought against their army and scattered it. But Artemis, having at the first stirred up these tribes to war against Oeneus king of Calydon, because he had offered sacrifice to all the gods saving her alone, but her he had forgotten to honour, was yet more wroth because of the destruction of this army, and sent upon the land of Calydon a wild boar which slew many and wasted all their increase, but him could none slay, and many went against him and perished. Then were all the chief men of Greece gathered together, and among them Atalanta daughter of Iasius the Arcadian, a virgin, for whose sake Artemis let slay the boar, seeing she favoured the maiden greatly; and Meleager having despatched it gave the spoil thereof to Atalanta, as one beyond measure enamoured of her; but the brethren of Althaea his mother, Toxeus and Plexippus, with such others as misliked that she only should bear off the praise whereas many had borne the labour, laid wait for her to take away her spoil; but Meleager fought against them and slew them: whom when Althaea their sister beheld and knew to be slain of her son, she waxed for wrath and sorrow like as one mad, and taking the brand whereby the measure of her son's life was meted to him, she cast it upon a fire; and with the wasting thereof his life likewise wasted away, that being brought back to his father's house he died in a brief space, and his mother also endured not long after for very sorrow; and this was his end, and the end of that hunting.
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