你笑不笑不用来汇报

这帖又要顶出来了

想问下美杜莎的能力对诸神起效吗？诸神是否敢直视她？

算了，把这帖又顶一下

忽然发现罗马人没把故事编圆啊。罗马的奥维德说阿特拉斯被珀尔修斯用美杜莎的头变成山了。但是希腊原版神话中珀尔修斯的后代大力神还替阿特拉斯扛过天呢。

找到老帖子了,我试试看能不能顶上去.

上边那个强行洗白的圣母。
周作人说的《书库》全部都引用希腊人的说法，不引罗马人的著述。
但你觉得《书库》成书晚，那就不提。
只提更早的希腊神话版本。
哪个希腊版本里美杜莎这货不是【天生怪兽】?
拿这货踩黑波塞冬和雅典娜，希腊人认🐴?

憨憨，古典时代的钱币与神庙装饰，仍然有保持古风时代的风格雕塑在。
萨摩斯公元前7.八世纪的象牙雕。
最早记录三只葬瓶画戈耳工描绘，一只被杀，剩下两只打算从珀耳修斯手下逃走。
斯巴达的轻松斩杀戈耳工
公元前550左右的，持剑追杀。
除了斯芬克斯类，另一个你哈比类戈耳工。
还有一个斯巴达军官使用的上身戈耳工，结合下身鱼尾狮爪的军官符号戈耳工。

顶贴

这是《书库》的引言中的一段

希腊神话原始资料，不仅要看时间早晚，来源也很重要。比如说书写文字，作者生活地区，受教育情况，素材有无引述来处等，所以在叙述希腊神话方面，《书库》虽然是二手资料，比半创作半转述的《变形记》要来的可信。
美杜莎有人马版的存在，但是人马版的美杜莎依然是个怪物，看那些雕刻有的瞪眼鞭发，身体为马，有的怀抱小马，头颅庞大，瞪目吐舌，一样形象丑陋，而旁边的英雄转头不敢直视，怎么能说美。
古典时期的瓶画美化版美杜莎也谈不上是“身段匀称的少女”，因为她虽然有沉睡的美女脸，依然
背生鹰翅，一头蛇发，腰缠毒蛇，形象淬毒，让珀尔修斯转头不敢视。一个形象淬毒的女妖，你作为人类一看就死，夸她模样美丽本身就像个伪命题。何况从史诗与戏剧中多处都提到她表情狰狞可怖，所以醒来是什么气质神态可想而知。一个女妖，身材有**爬虫部位拼合，蛇发，醒来的时候表情狰狞，你却只看她沉睡的美女脸，还得对着镜子之类的看倒影，不是闭着眼的时候有张美女脸就等于美女的。
至于说她命运悲惨，那被她变石头的人类不是更惨。杀人犯好可怜哦，杀人又不是故意的，人家都躲着不出来了，还是做了警察的踏脚石，是吧？在说她是有翅膀的，住处偏僻不等于活动范围小，老鹰把窝筑在悬崖上，多偏僻啊，妨碍它们去平原上捉农户家的小鸡吗？
所以这女妖啥好事没做，坏事做了不少，还需要黑吗？

关于美杜莎是美女这个说法，只想说凡人不一定理解波塞冬的审美……变形记里，用来形容美杜莎面容的词是clarissima。密涅瓦只是把美杜莎的秀发变成蛇而已，珀尔修斯说反射的脸还是还是很可怕啊
加蛇发跟给蘑菇加上鲜艳的保护色是一样的。

流传到现在的美女美杜莎根本不是ovid的锅……他就没写过什么美女、强上，还强调过美杜莎是戈耳工。按ovid写的内容，美杜莎最多曾是神手下的正派怪物，不务正业被开除了。
流行的版本就是现代人编的。

补上两段资料：
品达罗斯的《奥利匹亚颂歌》第十三首片段：
And the Danaans trembled before Glaucus, when he came from Lycia; he boasted to them that in the city of Peirene lay the rule and rich estate and hall of his ancestor, Bellerophon, who once suffered greatly when beside the spring he wanted to harness Pegasus, the son of the snake-entwined Gorgon; [65] until the maiden Pallas brought to him a bridle with golden cheek-pieces. The dream suddenly became waking reality, and she spoke: “Are you sleeping, king, son of Aeolus? Come, take this charm for the horse; and, sacrificing a white bull, show it to your ancestor, Poseidon the Horse-Tamer.” [70] The goddess of the dark aegis seemed to say such words to him as he slumbered in the darkness, and he leapt straight up to his feet. He seized the marvellous thing that lay beside him, and gladly went to the seer of the land, [75] and he told the son of Coeranus the whole story: how, at the seer's bidding, he had gone to sleep for the night on the altar of the goddess, and how the daughter herself of Zeus whose spear is the thunderbolt had given him the spirit-subduing gold. The seer told him to obey the dream with all speed 。and, when he sacrificed a strong-footed bull to the widely powerful holder of the earth, straightaway to dedicate an altar to Athena, goddess of horses.
《皮提亚凯歌》第十二首：
Pythian 12
For Midas of Acragas Flute-Playing Contest 490 B. C.
I beseech you, splendor-loving city, most beautiful on earth, home of Persephone; you who inhabit the hill of well-built dwellings above the banks of sheep-pasturing Acragas: be propitious, and with the goodwill of gods and men, mistress, [5] receive this victory garland from Pytho in honor of renowned Midas, and receive the victor himself, champion of Hellas in that art which once Pallas Athena discovered when she wove into music the dire dirge of the reckless Gorgons which Perseus heard [10] pouring in slow anguish from beneath the horrible snakey hair of the maidens, when he did away with the third sister and brought death to sea-girt Seriphus and its people. Yes, he brought darkness on the monstrous race of Phorcus, and he repaid Polydectes with a deadly wedding-present for the long [15] slavery of his mother and her forced bridal bed; he stripped off the head of beautiful Medusa, Perseus, the son of Danae, who they say was conceived in a spontaneous shower of gold. But when the virgin goddess had released that beloved man from those labors, she created the many-voiced song of flutes [20] so that she could imitate with musical instruments the shrill cry that reached her ears from the fast-moving jaws of Euryale. The goddess discovered it; but she discovered it for mortal men to have, and called it the many-headed strain, the glorious strain that entices the people to gather at contests, [25] often sounding through thin plates of brass and through reeds, which grow beside the city of lovely choruses, the city of the Graces, in the sacred precinct of the nymph of Cephisus, reeds that are the faithful witnesses of the dancers. If there is any prosperity among men, it does not appear without hardship. A god will indeed grant it in full today . . . [30] What is fated cannot be escaped. But that time will come, striking unexpectedly, and give one thing beyond all expectation, and withhold another.
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晚上放个大意。

重看琉善对话集，发现周作人注释时也有将先后顺序写错。戈耳工貌美最早也应该是品达之后的传说，所以书库里多了戈耳工和雅典娜比美的说法。
“古代石刻戈耳工的脸，原是美丽的女人，严冷而悲哀，只是头发全是群蛇纠结而已，后来乃说得更是丑恶，瞪目塌鼻，张口吐舌，犬牙甚长，仿佛是一种怪兽的形式了。”
伊特鲁里亚人的珀尔修斯除妖镜画中，有双翼、无蛇发、面容正常的美杜莎形象，铭文是Metus。但无论如何，从女子变成怪物那是变形记里斯库拉的故事……