Editing Typhon (section)

===Near Eastern influence===
From at least as early as Pindar, and possibly as early as Homer and Hesiod (with their references to the Arimoi and Arima), Typhon's birthplace and battle with Zeus were associated with various Near East locales in Cilicia and Syria, including the Corycian Cave, Mount Kasios, and the Orontes River. Besides this coincidence of place, the Hesiodic succession myth, (including the Typhonomachy), as well as other Greek accounts of these myths, exhibit other parallels with several [[ancient Near East]]ern antecedents, and it is generally held that the Greek accounts are intimately connected with, and influenced by, these Near Eastern counterparts.<ref>West 1966, pp. 19–31; Burkert, [https://books.google.com/books?id=VyoiAwAAQBAJ&pg=PA19 pp. 19–24]; Penglase, especially pp. 1—2, 152, 156–165, 199–205; West 1997, pp. 276–305; Lane Fox, pp. 242–314.</ref> In particular, the Typhonomachy is generally thought to have been influenced by several Near Eastern monster-slaying myths.<ref>Fontenrose, [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA145 p. 145]; West 1966, pp. 379–380 lines 820–80 '''Typhoeus''', 391–392 line 853; Penglase, pp. 87–88, 152, 156–157, 159, 161–165; Watkins, pp. 448–459; West 1997, pp. 303–304; Lane Fox 2010, pp. 283 ff.; Ogden 2013a, pp. [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA14 14–15], [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA75 75].</ref>

====Mesopotamia====
Three related god vs. monster combat myths from [[Mesopotamia]], date from at least the early second-millennium BC or earlier. These are the battles of the god Ninurta with the monsters Asag and Anzu, and the god Marduk's battle with the monstrous Tiamat.

=====Ninurta vs. Asag=====

''[[Lugal-e]]'', a late-third-millennium BC [[Sumer]]ian poem, tells the story of the battle between the [[Ancient Mesopotamian religion|Mesopotamian]] hero-god [[Ninurta]] and the terrible monster [[Asag]].<ref>Fontenrose, pp. [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA146 146–147], [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA151 151], [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA152 152], [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA155 155], [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA161 161]; Penglase, pp. 54–58; 163, 164; West 1997, p. 301; Ogden 2013a, pp. [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA11 11], [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA78 78].</ref> Like Typhon, Asag was a monstrous hissing offspring of Earth ([[Ki (goddess)|Ki]]), who grew mighty and challenged the rule of Ninurta, who like Zeus, was a storm-god employing winds and floods as weapons. As in Hesiod's account of the Typhonomachy, during their battle, both Asag and Ninurta set fire to the landscape.  And like Apollodorus' Typhon, Asag evidently won an initial victory, before being finally overcome by Ninurta.

=====Ninurta vs. Anzû=====
[[File:Chaos Monster and Sun God.png|thumb|220px|[[Ninurta]] with his thunderbolts battles the winged [[Anzû]], palace relief, [[Nineveh]].]]

The early second millennium BC [[Akkadian literature|Akkadian]] epic ''Anzû'' tells the story of another combat of Ninurta with a monstrous challenger.<ref>Penglase, pp. 44–47; West 1997, pp. 301–302; Ogden 2013a, [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA78 p. 78]; Dalley 1989 (2000) [https://books.google.com/books?id=7ERp_y_w1nIC&pg=PA222 pp. 222 ff.].</ref> This second foe is the winged monster [[Anzû]], another offspring of Earth. Like Hesiod's Typhon, Anzû roared like a lion,<ref>West 1997, p. 301.</ref> and was the source of destructive storm winds. Ninurta destroys Anzû on a mountainside, and is portrayed as lashing the ground where Anzû lay with a rainstorm and floodwaters, just as Homer has Zeus lash the land about Typhon with his thunderbolts.<ref>West 1997, p. 301.</ref>

=====Marduk vs. Tiamat=====

The early second-millennium BC [[Babylonia]]n-[[Akkadian literature|Akkadian]] creation epic ''[[Enūma Eliš]]'' tells the story of the battle of the Babylonian supreme god [[Marduk]] with [[Tiamat]], the Sea personified.<ref>Fontenrose, [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA148 pp. 148–151]; West 1966, pp. 22–24; West 1997, pp. 67–68, 280–282; Ogden 2013a, pp. 11–12.</ref>  Like Zeus, Marduk was a storm-god, who employed wind and lightning as weapons, and who, before he can succeed to the kingship of the gods, must defeat a huge and fearsome enemy in single combat.<ref>Fontenrose, pp. [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA150 150], [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA158 158]; West 1966, pp. 23–24; West 1997, pp. 282, 302.</ref> This time the monster is female, and may be related to the Pythian dragoness [[Delphyne]],<ref>Penglase, pp. 87–88.</ref> or Typhon's mate Echidna, since like Echidna, Tiamat was the mother of a brood of monsters.<ref>Fontenrose, pp. [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA149 149], [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA152 152]; West 1966, pp. 244, 379; West 1997, p. 468. Although Gaia's attitude toward Zeus in Hesiod's ''Theogony'' is mostly benevolent: protecting him as a child (479 ff.), helping him to defeat the Titans (626–628), advising him to swallow Metis, thereby protecting him from overthrow, (890–894). she also (apparently with malice) gives birth to Zeus' worst enemy Typhon; West 1966, p. 24, sees in the Tiamat story a possible explanation for this "odd little inconsistency".
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====Mount Kasios====
Like the Typhonomachy, several Near East myths,  tell of battles between a storm-god and a snaky monster associated with Mount Kasios, the modern [[Jebel Aqra]]. These myths are usually considered to be the origins of the myth of Zeus's battle with Typhon.<ref>Fontenrose, [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA145 p. 145]; Watkins,  pp. 448 ff.; Ogden 2013a, pp. [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA14 14–15], [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA75 75]. For a detailed discussion of the myths surrounding the Jebel Aqra and their relationship with the Typhonomachy see Lane Fox, pp. 242–301.</ref>

=====Baal Sapon vs. Yamm=====
From the south side of the Jebel Aqra, comes the tale of [[Baal-zephon|Baal Sapon]], and [[Yam (god)|Yamm]], the deified Sea (like Tiamat above). Fragmentary [[Ugaritic]] tablets, dated to the fourteenth or thirteenth-century BC, tell the story of the [[Canaan]]ite storm-god Baal Sapon's battle against the monstrous Yamm on Mount Sapuna the Canaanite name for later Greeks' Mount Kasios. Baal defeats Yamm with two throwing clubs (thunderbolts?) named 'Expeller' and 'Chaser', which fly like eagles from the storm-god's hands. Other tablets associate the defeat of the snaky Yamm with the slaying of a seven headed serpent [[Lotan|''ltn'' (Litan/Lotan)]], apparently corresponding to the biblical [[Leviathan]].<ref>Fontenrose, [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA129 pp. 129–138]; West 1997, pp. 84–87; Lane Fox, pp. 244–245, 282; Ogden 2013a, pp. [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA12 12], [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA14 14], [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA75 75].</ref>

=====Tarhunna vs. Illuyanka=====
[[Image:Museum of Anatolian Civilizations082 kopie1jpg.jpg|thumb|right|300px| [[Tarḫunna|Tarhunna]] battles the serpent [[Illuyanka]], [[Museum of Anatolian Civilizations]], [[Ankara]], [[Turkey]].]]
From the north side of the Jebel Aqra, come [[Hittites|Hittite]] myths, c. 1250 BC, which tell two versions of the storm-god [[Tarḫunna|Tarhunna]]'s (Tarhunta's) battle against the serpent [[Illuyanka|Illuyanka(s)]].<ref>Fontenrose, [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA121 pp. 121–125]; West 1966, pp. 391–392 line 853; Burkert, [https://books.google.com/books?id=VyoiAwAAQBAJ&pg=PA20 p. 20]; Penglase, pp. 163–164; Watkins, pp. 444–446; West 1997, p. 304; Lane Fox, pp. 284–285; Ogden 2013a, pp. [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA12 12–13], [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA75 75], [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA77 77–78].</ref> In both of these versions, Tarhunna suffers an initial defeat against Illuyanka. In one version, Tarhunna seeks help from the goddess [[Inara (goddess)|Inara]], who lures Illuyanka from his lair with a banquet, thereby enabling Tarhunna to surprise and kill Illuyanka. In the other version Illuyanka steals the heart and eyes of the defeated god, but Tarhunna's son marries a daughter of Illuyanka and is able to retrieve Tarhunna's stolen body parts, whereupon Tarhunna kills Illuyanka.

These stories particularly resemble details found in the accounts of the Typhonomachy of Apollodorus, Oppian and Nonnus, which, though late accounts, possibly preserve much earlier ones:<ref>West 1966, pp. 21–22, 391–392 line 853; Penglase, p. 164 (who calls Tarhunna by his Hurrian name Teshub); Lane Fox, pp. 286–287; Ogden 2013a, [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA77 pp. 77–78]</ref> The storm-god's initial defeat (Apollodorus, Nonnus), the loss of vital body parts (sinews: Apollodorus, Nonnus), the help of allies (Hermes and Aegipan: Apollodorus; Cadmos and Pan: Nonnus; Pan: Oppian), the luring of the serpentine opponent from his lair through the trickery of a banquet (Oppian, or by music: Nonnus).

=====Teshub vs. Hedammu and Ullikummi=====
Another c. 1250 BC Hittite text, derived from the [[Hurrians]], tells of the Hurrian storm-god [[Teshub]] (with whom the Hittite's Tarhunna came to be identified) who lived on [[Mount Hazzi]], the Hurrian name for the Jebel Aqra, and his battle with the sea-serpent Hedammu. Again the storm-god is aided by a goddess Sauska (equivalent to Inaru), who this time seduces the monster with music (as in Nonnus), drink, and sex, successfully luring the serpent from his lair in the sea.<ref>Lane Fox, pp. 245, 284, 285–286; Ogden 2013a, [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA13 p. 13].</ref> Just as the Typhonomachy can be seen as a sequel to the Titanomachy, a different Hittite text derived from the Hurrians, ''The Song of Ullikummi'', a kind of sequel to the Hittite "kingship in heaven" succession myths of which the story of Teshub and Hedammu formed a part, tells of a second monster, this time made of stone, named Ullikummi that Teshub must defeat, in order to secure his rule.<ref>West 1966, pp. 21, 379–380, 381; Burkert, p. 20; Penglase, pp. 156, 159, 163; West 1997, pp. 103–104; Lane Fox, p. 286.</ref>

====Set====
From apparently as early as [[Hecataeus of Miletus]] ({{circa|550 BC|476 BC}}), Typhon was identified with [[Set (deity)|Set]], the Egyptian god of chaos and storms.<ref>Fowler 2013, [https://books.google.com/books?id=scd8AQAAQBAJ&pg=PA28 p. 28]; Ogden 2013a, [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA78 p. 78]; West 1997, p. 304; West 1966, p. 380; Fontenrose, [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA177 p. 177 ff.]; Hecataeus ''FGrH'' 1 F300 (apud [[Herodotus]], [https://www.perseus.tufts.edu/hopper/text?doc=Hdt.+2.144.2 2.144.2]).</ref> This syncretization with [[Egyptian mythology]] can also be seen in the story, apparently known as early as Pindar, of Typhon chasing the gods to Egypt, and the gods transforming themselves into animals.<ref>Griffiths, pp. 374–375; [[Pindar]], fr. 91 SM ''apud'' [[Porphyry (philosopher)|Porphyry]], ''On Abstinence From Animal Food'' 3.16 (Taylor, [https://archive.org/stream/selectworksporp00taylgoog#page/n132/mode/2up p. 111]); Fowler 2013, [https://books.google.com/books?id=scd8AQAAQBAJ&pg=PA29 p. 29]; Ogden 2013a, [https://books.google.com/books?id=FQ2pAK9luwkC&pg=PA217 p. 217]; Gantz, p. 49; West 1966, p. 380; Fontenrose, [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA75 p. 75]. For the gods' transformation and flight to Egypt see also [[Nicander]], ''apud'' [[Antoninus Liberalis]] [https://books.google.com/books?id=9_Eolzuv0eQC&pg=PA87 28], [[Gaius Julius Hyginus|Hyginus]], ''[[De astronomica|Astronomica]]'' 2.28, 2.30; [[Ovid]], ''[[Metamorphoses]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0028%3Abook%3D5%3Acard%3D250 5.321–331]; [[Bibliotheca (Pseudo-Apollodorus)|Apollodorus]], [https://www.perseus.tufts.edu/hopper/text?doc=Apollod.+1.6.3 1.6.3].</ref> Such a story arose perhaps as a way for the Greeks to explain Egypt's animal-shaped gods.<ref>Ogden 2013b, [https://books.google.com/books?id=Ir5FhAQbcfAC&pg=PA23 p. 23]; Griffiths, pp. 374–375; Fontenrose, pp. [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA75 75], [https://books.google.com/books?id=wqeVv09Y6hIC&pg=PA177 177].</ref> Herodotus also identified Typhon with Set, making him the second to last divine king of Egypt. Herodotus says that Typhon was deposed by [[Osiris]]' son [[Horus]], whom Herodutus equates with [[Apollo]] (with Osiris being equated with [[Dionysus]]),<ref>Fowler 2013, [https://books.google.com/books?id=scd8AQAAQBAJ&pg=PA28 p. 28]; [[Herodotus]], [https://www.perseus.tufts.edu/hopper/text?doc=Hdt.+2.144.2 2.144.2]; cf. [https://www.perseus.tufts.edu/hopper/text?doc=Hdt.+2.156.4 2.156.4].</ref> and after his defeat  by Horus, Typhon was "supposed to have been hidden" in the "[[Serbonian Bog|Serbonian marsh]]" (identified with modern [[Lake Bardawil]]) in Egypt.<ref>[[Herodotus]], [https://www.perseus.tufts.edu/hopper/text?doc=Hdt.+3.5 3.5].</ref>