InAncient Greekketos (κῆτος, plural kete/ketea, κήτη/κήτεα[1]), Latinizedascetus (pl. cetiorcete = cetea[2]), is any huge sea monster.[3] According to the mythology, Perseus slew a cetus to save Andromeda from being sacrificed to it. The term cetacean (for whale) derives from cetus. In Greek art, ceti were depicted as serpentine fish. The name of the mythological figure Ceto is derived from kētos. The name of the constellationCetus also derives from this word.
A cetus was variously described as a sea monster or sea serpent. Other versions describe cetus as sea monsters with the head of a wild boar[4][5] or greyhounds and the body of whales or dolphins with divided, fan-like tails. Cetus were said to be colossal beasts the size of a ship, their skulls alone measuring 40 feet (12 meters) in length, their spines being a cubit in thickness, and their skeletons taller at the shoulder than any elephant.[5]
Cetus are often depicted fighting Perseus or as the mount of a Nereid.[8]
Queen Cassiopeia boasted that she and her daughter Andromeda were more beautiful than the Nērēides (in most later works called by the Roman form, the Nereids), which invoked the wrath of Poseidon who sent the sea monsterKētŏs (in a far greater number of European works renamed as the Latinised Cetus) to attack Æthiopia. Upon consulting a wise oracle, King Cepheus and Queen Cassiopeia were told to sacrifice Andromeda to the Cetus. They had Andromeda chained to a rock near the ocean so that the cetus could devour her. After finding Andromeda chained to the rock and learning of her plight, Perseus managed to slay the Cetus when the creature emerged from the ocean to devour her. According to one version, Perseus slew Cetus with the harpe lent to him by Hermes. According to another version, he used Medusa's head to turn the sea monster to stone.
InJonah 2:1 (1:17 in English translation), the Hebrew text reads dag gadol (דג גדול), which literally means "great fish". The Septuagint translates this phrase into Greek as mega kētos (μέγα κῆτος). This was at the start of more widespread depiction of real whales in Greece and kētos would cover proven whales, sharks and the old meaning of curious sea monsters. Jerome later translated this phrase as piscis grandis in his Latin Vulgate. However, he translated the Greek word kētosascetusinGospel of Matthew 12:40. The English opts for the former: "For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth."[28]
Art historian John Boardman conjectured that images of the kētos in Central Asia influenced depictions of the Chinese Dragon and Indian makara. They suggest that after contact with Silk Road images of a kētos, the Chinese dragon appeared more reptilian and shifted head-shape;[29] the Pig dragon with the head of a boar[30] compared to the reptilian head of modern dragons that of a camel.
Cetusormegakētēs (μεγακήτης) is commonly used as a ship's name[31]orfigurehead denoting a ship unafraid of the sea or a ruthless pirate ship to be feared. Cetea were widely viewed as misfortune or bad omen by sailors widely influenced by the Mediterranean traditions such as the bringer of a great storm or general harbinger. Lore and tales associated it with lost cargo and being swept off course, even pirates being allied with such creatures so as to become taboo aboard vessels.[citation needed]
^This passage in Isaiah directly parallels another from the earlier Baal Cycle. The Hebrew passage describing the tannin takes the place of a Ugaritic one describing "the encircler"[25] or "the mighty one with seven heads" (šlyṭ d.šbʿt rašm).[26] In both the Ugaritic and Hebrew texts, it is debatable whether three figures are being described or whether the others are epithets of LotanorLeviathan.
^"κῆτος" in Liddell, Henry and Robert Scott. 19406. A Greek-English Lexicon. Revised by H.S. Jones and R. McKenzie.. Oxford: Clarendon Press.
^John K. Papadopoulos, Deborah Ruscillo, 2002, A Ketos in Early Athens: An Archaeology of Whales and Sea Monsters in the Greek World, American Journal of Archaeology, Vol. 106, No. 2 (Apr., 2002), Archaeological Institute of America
^Daniel Ogden, 2013, Drakon: Dragon Myth and Serpent Cult in the Greek and Roman Worlds,Drakon: Dragon Myth and Serpent Cult in the Greek and Roman Worlds, Fights with Kētē, Sea-Serpents, pp.116-147, Oxford University Press
^Sharon Khalifa-Gueta, 2018, The Evolution of the Western Dragon (PDF), pp.265-290, Athens Journal of Mediterranean Studies, Volume 4, Issue 4, Center for European and Mediterranean Affairs, Athens Institute for Education and Research
^Boardman, John (2015). The Greeks in Asia. Thames and Hudson. ISBN978-0500252130.