- published: 27 May 2015
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In Greek mythology, Nemesis (Greek, Νέμεσις), also called Rhamnousia/Rhamnusia ("the goddess of Rhamnous") at her sanctuary at Rhamnous, north of Marathon, was the spirit of divine retribution against those who succumb to hubris (arrogance before the gods). The Greeks personified vengeful fate as a remorseless goddess: the goddess of revenge. The name Nemesis is related to the Greek word νέμειν [némein], meaning "to give what is due". The Romans associated Nemesis with Invidia.
Divine retribution is a major theme in the Hellenic world view, providing the unifying theme of the tragedies Sophocles and many other literary works. Hesiod states: "Also deadly Nyx bore Nemesis an affliction to mortals subject to death." (Theogony, 223, though perhaps an interpolated line). Nemesis appears in a still more concrete form in a fragment of the epic Cypria.
She is implacable justice: that of Zeus in the Olympian scheme of things, but it is clear she existed prior to him, as her images look similar to several other goddesses, such as Cybele, Rhea, Demeter and Artemis.
Nemesis may refer to:
The term "mythology" can refer either to the study of myths (e.g., comparative mythology), or to a body or collection of myths (a mythos, e.g., Inca mythology). In folkloristics, a myth is a sacred narrative usually explaining how the world or humankind came to be in its present form, although, in a very broad sense, the word can refer to any traditional story. Myths typically involve supernatural characters and are endorsed by rulers or priests. They may arise as overelaborated accounts of historical events, as allegory for or personification of natural phenomena, or as an explanation of ritual. They are transmitted to convey religious or idealized experience, to establish behavioral models, and to teach.
Early rival classifications of Greek mythos by Euhemerus, Plato's Phaedrus, and Sallustius were developed by the neoplatonists and revived by Renaissance mythographers as in the Theologia mythologica (1532). Nineteenth-century comparative mythology reinterpreted myth as evolution toward science (E. B. Tylor), "disease of language" (Max Müller), or misinterpretation of magical ritual (James Frazer). Later interpretations rejected opposition between myth and science, such as Jungian archetypes, Joseph Campbell's "metaphor of spiritual potentiality", or Lévi-Strauss's fixed mental architecture. Tension between Campbell's comparative search for monomyth or Ur-myth and anthropological mythologists' skepticism of universal origin has marked the 20th century. Further, modern mythopoeia such as fantasy novels, manga, and urban legend, with many competing artificial mythoi acknowledged as fiction, supports the idea of myth as ongoing social practice.