The Seba library treats Skylla in 7 passages, across 2 authors (including Kerényi, Karl, Lattimore, Richmond).
Hekate had a share of the sky, earth and sea... her daughter Skylla, a sea/bogy—according, at least, to the tales of our seamen... So did her daughter Skylla, a sea/bogy
Kerényi establishes Skylla as Hekate's daughter and a pre-Olympian sea-bogy whose terror was instrumentalized by seamen's narratives while her deeper divine nature exceeded any single locality.
, The Gods of the Greeks, 1951thesis
She has twelve feet, and all of them wave in the air. She has six necks upon her, grown to great length, and upon each neck there is a horrible head, with teeth in it, set in three rows close together and stiff, full of black death.
Lattimore's Odyssey provides the canonical phenomenological description of Skylla's monstrous anatomy, establishing her as a figure of absolute predatory multiplicity from which no sailor escapes unscathed.
, Odyssey of Homer, 2009thesis
Phorkys—also called Phorkos—was in a way the eldest of them... he was able by his arts to bring his daughter Skylla back from death to life! ... Phorkys was more at home in the west... where his daughter Skylla also dwelt.
Kerényi identifies Phorkys as Skylla's father capable of restoring her from death, reinforcing her placement within the archaic sea-divinity lineage and the west's mythological geography of peril.
, The Gods of the Greeks, 1951supporting
Her ability to change her shape reminds one of the threefold shapes of Hekate and of the mixed bodily structure of Skylla.
Kerényi explicitly links Skylla's hybrid corporeal structure to Lamia and Hekate's shape-shifting, positioning all three within a typology of monstrous feminine transformation.
, The Gods of the Greeks, 1951supporting
Skylla, 57, 60, 42, 43, 58, 247
The index entry for Skylla in Kerényi's work indicates her distribution across sections dealing with sea-divinities, pre-Olympian bogies, and the Underworld, confirming her cross-categorical symbolic weight.
, The Gods of the Greeks, 1951supporting
But after we had left the island behind, the next thing we s
This transitional passage marks the narrative movement from the Sirens episode toward the encounter with Skylla and Charybdis, framing Skylla within the sequential logic of Odysseus's ordeals.
, Odyssey of Homer, 2009aside
Any account of the Sirens must include a mention of Acheloos... to whom, as well as to Phorkys, is attributed the paternity of the Sirens.
By discussing Phorkys's paternity of the Sirens alongside Acheloos, Kerényi situates Skylla's father within the broader genealogical field of monstrous maritime powers.
, The Gods of the Greeks, 1951aside