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The Twelve Titans:
In Greek mythology, Iapetus //,1 also Iapetos or Japetus (Ancient Greek: Ἰαπετός), was a Titan, the son of Uranus and Gaia, and father (by an Oceanid named Clymene or Asia) of Atlas, Prometheus, Epimetheus, and Menoetius.
Iapetus ("the Piercer") is the one Titan mentioned by Homer in the Iliad (8.478–81) as being in Tartarus with Cronus. He is a brother of Cronus, who ruled the world during the Golden Age. His name derives from the word iapto ("wound, pierce") and usually refers to a spear, implying that Iapetus may have been regarded as a god of craftsmanship, though scholars mostly describe him as the god of mortality.
In Hesiod's Works and Days Prometheus is addressed as "son of Iapetus", and no mother is named. However, in Hesiod's Theogony, Clymene is listed as Iapetus' wife and the mother of Prometheus. In Aeschylus's play Prometheus Bound, Prometheus is son of the goddess Themis with no father named (but still with at least Atlas as a brother). However, in Horace's Odes, in Ode 1.3 Horace describes how "audax Iapeti genus/ Ignem fraude mala gentibus intulit"; "The bold offspring of Iapetus [i.e. Prometheus]/ brought fire to peoples by wicked deceit".
Since mostly the Titans indulge in marriage of brother and sister, it might be that Aeschylus is using an old tradition in which Themis is Iapetus' wife but that the Hesiodic tradition preferred that Themis and Mnemosyne be consorts of Zeus alone. Nevertheless, it would have been quite within Achaean practice for Zeus to take the wives of the Titans as his mistresses after throwing down their husbands.
Pausanias (8.27.15) wrote:
- As I have already related, the boundary between Megalopolis and Heraea is at the source of the river Buphagus. The river got its name, they say, from a hero called Buphagus, the son of Iapetus and Thornax. This is what they call her in Laconia also. They also say that Artemis shot Buphagus on Mount Pholoe because he attempted an unholy sin against her godhead.
Stephanus of Byzantium quotes Athenodorus of Tarsus:
- Anchiale, daughter of Iapetus, founded Anchiale (a city near Tarsus): her son was Cydnus, who gave his name to the river at Tarsus: the son of Cydnus was Parthenius, from whom the city was called Parthenia: afterwards the name was changed to Tarsus.
This may be the same Anchiale who appears in the Argonautica (1.1120f):
- And near it they heaped an altar of small stones, and wreathed their brows with oak leaves and paid heed to sacrifice, invoking the Mother of Dindymum, Most Venerable, Dweller in Phrygia, and Titias and Cyllenus, who alone of many are called dispensers of doom and assessors of the Idaean Mother, – the Idaean Dactyls of Crete, whom once the nymph Anchiale, as she grasped with both hands the land of Oaxus, bare in the Dictaean cave.
Iapetus has (for example, by Robert Graves)2 been equated with Japheth (יֶפֶת), the son of Noah, based on the similarity of their names and on old Jewish traditions, that held Japheth as the ancestor of the Greeks, the Slavs, the Italics, the Teutons, the Dravidians etc. (see Josephus, Antiquities of the Jews). Iapetus was linked to Japheth by 17th-century theologian Matthew Poole3 and more recently by John Pairman Brown.4 Similarly, Ham, son of Noah, was equated with "Jupiter Ammon", i.e. the Egyptian god Amun.56
In the short story The Sword of Hades from the companion book, The Demigod Files, Percy meets and does battle with Iapetus in the Underworld. During the struggle, Percy drags Iapetus with him into the River Lethe. Percy remains dry while Iapetus touches the memory-erasing waters. Thanks to Iapetus's total amnesia, Percy convinces Iapetus his name is Bob and that they're friends. As Bob, Iapetus adopts a much friendlier disposition for the rest of the story.
In this series, Bob (i.e. Iapetus) helps Annabeth Chase and Percy out of Tartarus after they fell into it with Arachne. He then sacrifices his life so his friends could reach the House of Hades.
- Wells, John (14 April 2010). "Iapetus and tonotopy". John Wells's phonetic blog. Retrieved 21 April 2010.
- Robert Graves, The Greek Myths vol. 1 p. 146
- Matthew Poole, Commentary on the Holy Bible (1685), vol.1, 26
- John Pairman Brown, Israel and Hellas (1995), 82
- Samuel Sharpe, Egyptian Mythology and Egyptian Christianity, With Their Influence on the Opinions of Modern Christendom, 1863, 4
- J.C. Morris (ed.), Madras Journal of Literature and Science, Dec. 1861, 282