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nemesis


NOUN
the inescapable agent of someone's or something's downfall:
"the balance beam was the team's nemesis, as two gymnasts fell from the apparatus"
a long-standing rival; an archenemy:
"will Harry Potter finally defeat his nemesis, Voldemort?"
a downfall caused by an inescapable agent:
"one risks nemesis by uttering such words"
synonyms:
(Nemesis)
retributive justice:
"Nemesis is notoriously slow"
synonyms:
retribution;·;vengeance;·;[more]

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noun
Nemesis
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Nemesis
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For other uses, see Nemesis (disambiguation).
Nemesis
Goddess of retribution
Member of the Oceanides
Statue Nemesis Louvre Ma4873.jpg
Other names Rhamnousia
Venerated in Ancient Greece
Animals goose
Symbol Sword, lash, dagger, measuring rod, scales, bridle
Festivals Nemeseia
Personal information
Parents Nyx and Erebus
Oceanus
Zeus
Siblings
by Nyx and Erebus
by Oceanus
Consort Zeus
Tartarus
Offspring Helen of Troy
the Telchines

In ancient Greek religion, Nemesis,[a] also called Rhamnousia or Rhamnusia (Ancient Greek: ;;;;;;;;;, romanized: Rhamnous;a, lit.;'the goddess of Rhamnous'[1]), is the goddess who enacts retribution against those who succumb to hubris, arrogance before the gods.[2]



Etymology
The name Nemesis is related to the Greek word ;;;;;; n;mein, meaning "to give what is due",[3] from Proto-Indo-European nem- "distribute".[4]

Origin


Divine retribution is a major theme in the Hellenic world view, providing the unifying theme of the tragedies of Sophocles and many other literary works.[5] 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, although it is clear she existed prior to him, as her images look similar to several other goddesses, such as Cybele, Rhea, Demeter, and Artemis.[6]

As the "Goddess of Rhamnous", Nemesis was honored and placated in an archaic sanctuary in the isolated district of Rhamnous, in northeastern Attica. There she was a daughter of Oceanus, the primeval river-ocean that encircles the world. Pausanias noted her iconic statue there. It included a crown of stags and little Nikes and was made by Pheidias after the Battle of Marathon (490 BC), crafted from a block of Parian marble brought by the overconfident Persians, who had intended to make a memorial stele after their expected victory.[7] Her cult may have originated at Smyrna.

She is portrayed as a winged goddess wielding a whip or a dagger.

The poet Mesomedes wrote a hymn to Nemesis in the early second century AD, where he addressed her:

Nemesis, winged balancer of life, dark-faced goddess, daughter of Justice

and mentioned her "adamantine bridles" that restrain "the frivolous insolences of mortals".

In early times the representations of Nemesis resembled Aphrodite, who sometimes bears the epithet Nemesis.

Later, as the maiden goddess of proportion and the avenger of crime, she has as attributes a measuring rod (tally stick), a bridle, scales, a sword, and a scourge, and she rides in a chariot drawn by griffins.

Fortune and retribution


The word nemesis originally meant the distributor of fortune, neither good nor bad, simply in due proportion to each according to what was deserved.Later, Nemesis came to suggest the resentment caused by any disturbance of this right proportion, the sense of justice that could not allow it to pass unpunished.

O. Gruppe (1906) and others connect the name with "to feel just resentment". From the fourth century onward, Nemesis, as the just balancer of Fortune's chance, could be associated with Tyche.

In the Greek tragedies Nemesis appears chiefly as the avenger of crime and the punisher of hubris, and as such is akin to At; and the Erinyes. She was sometimes called Adrasteia, probably meaning "one from whom there is no escape"; her epithet Erinys ("implacable") is specially applied to Demeter and the Phrygian mother goddess, Cybele.

Family
Nemesis has been described as the daughter of Oceanus or Zeus, but according to Hyginus she was a child of Erebus and Nyx. She has also been described, by Hesiod, as the daughter of Nyx alone. In the Theogony, Nemesis is the sister of the Moirai (the Fates), the Keres (Black Fates), the Oneiroi (Dreams), Eris (Discord) and Apate (Deception). Some made her the daughter of Zeus by an unnamed mother.[8] In several traditions, Nemesis was seen as the mother of Helen of Troy by Zeus, adopted and raised by Leda and Tyndareus.[9] One source of the myth says that Nemesis was the mother of the Telchines by Tartaros, who others say were children of Pontus and Gaea or Thalassa.

Bacchylides, Fragment 52 (from Tzetzes on Theogony) (trans. Campbell, Vol. Greek Lyric IV) (Greek lyric C5th BC) :
The four famous Telkhines (Telchines), Aktaios (Actaeus), Megalesios (Megalesius), Ormenos (Ormenus) and Lykos (Lycus), whom Bakkhylides (Bacchylides) calls the children of Nemesis and Tartaros.

[N.B. Tartaros is the spirit of the great pit beneath the earth.]

Mythology

Justice (Dike, on the left) and Divine Vengeance (Nemesis, right) are pursuing the criminal murderer. By Pierre-Paul Prud'hon, 1808
Nemesis and Zeus
In some traditions, Nemesis is the mother of Helen of Troy, rather than the mortal queen Leda. This narrative is first found in the lost epic Cypria, the prelude of the Iliad. According to its author, Stasinus of Cyprus, Helen was born from the rape of Nemesis by Zeus. Zeus fell in love with Nemesis, here presented as his daughter, and pursued her, only for her to flee in shame. She took several forms to escape Zeus, but he eventually captured her.[8] Pseudo-Apollodorus speaks of a single transformation, into a goose, while Zeus turned into a swan to hunt her down and raped her, producing an egg that was given to the queen of Sparta; Helen hatched from the egg, and was raised by Leda.[10][11] In another variation, Zeus desired Nemesis, but could not persuade her to sleep with him. So he tasked Aphrodite to transform into an eagle and mock-chase him, while he transformed into a swan. Nemesis, pitying the poor swan, offered it refuge in her arms, and fell into a deep sleep. While asleep, Zeus raped her and in time she bore an egg which was transported to Leda by Hermes.[12] According to Eratosthenes in his Catasterismi, this version was presented by Cratinus.[13]

Narcissus
Nemesis enacted divine retribution on Narcissus for his vanity. After he rejected the advances of the nymph Echo, Nemesis lured him to a pool where he caught sight of his own reflection and fell in love with it, eventually dying.[14]

Aura
In Nonnus' epic Dionysiaca, Aura, one of Artemis' virgin attendants, questioned her mistress' virginity due to the feminine and curvaceous shape of her body; Aura claimed that no goddess or woman with that sort of figure would be a virgin, and asserted her own superiority over the goddess thanks to her own lean and boyish silhouette. Artemis, enraged, went to Nemesis and asked for revenge. Nemesis promised to the goddess that Aura would have her punishment, and that the punishment would be to lose the virginity she took such pride in. Nemesis then contacted Eros, the god of love, and he struck Dionysus with one of his arrows. Dionysus fell madly in love with Aura, and when she rebuffed his advances, he got her drunk, tied her up and raped her as she lay unconscious, bringing Nemesis' plan to a success.[15]

Local cult
A festival called Nemeseia (by some identified with the Genesia) was held at Athens. Its object was to avert the nemesis of the dead, who were supposed to have the power of punishing the living, if their cult had been in any way neglected (Sophocles, Electra, 792; E. Rohde, Psyche, 1907, i. 236, note I).

Smyrna

Nemesis on a brass sestertius of Hadrian, struck at Rome AD 136
At Smyrna, there were two manifestations of Nemesis, more akin to Aphrodite than to Artemis. The reason for this duality is hard to explain. It is suggested that they represent two aspects of the goddess, the kindly and the implacable, or the goddesses of the old city and the new city refounded by Alexander. The martyrology Acts of Pionius, set in the "Decian persecution" of AD 250–51, mentions a lapsed Smyrnan Christian who was attending to the sacrifices at the altar of the temple of these Nemeses.

Rome
Nemesis was one of several tutelary deities of the drill-ground (as Nemesis campestris). Modern scholarship offers little support for the once-prevalent notion that arena personnel such as gladiators, venatores and bestiarii were personally or professionally dedicated to her cult. Rather, she seems to have represented a kind of "Imperial Fortuna" who dispensed Imperial retribution on the one hand, and Imperially subsidized gifts on the other; both were functions of the popular gladiatorial Ludi held in Roman arenas.[16] She is shown on a few examples of Imperial coinage as Nemesis-Pax, mainly under Claudius and Hadrian. In the third century AD, there is evidence of the belief in an all-powerful Nemesis-Fortuna. She was worshipped by a society called Hadrian's freedmen.

Ammianus Marcellinus includes her in a digression on Justice following his description of the death of Gallus Caesar.[2]

See also
(Goddesses of Justice): Astraea, Dike, Themis, Prudentia
(Goddesses of Injustice): Adikia
(Aspects of Justice): (see also: Triple deity/Triple Goddess (neopaganism))
(Justice) Themis/Dike/Justitia (Lady Justice), Raguel (the Angel of Justice)
(Retribution) Nemesis/Rhamnousia/Rhamnusia/Adrasteia/Invidia
(Redemption) Eleos/Soteria/Clementia, Zadkiel/Zerachiel (the Angel of Mercy)
Sekhmet
Kali
Notes
 /;n;m;s;s/; Ancient Greek: ;;;;;;;, romanized: N;mesis
 Suda, rho, 33
 Ammianus Marcellinus 14.11.25
 "Nemesis – Origin and history of nemesis by Online Etymology Dictionary". www.etymonline.com.
 R. S. P. Beekes, Etymological Dictionary of Greek, Brill, 2009, pp. 1005–06.
 Examples of Nemesis in Literature, retrieved October 12, 2013
 The primeval concept of Nemesis is traced by Marcel Mauss (Mauss, The Gift: the form and reason for exchange in archaic societies, 2002:23: "Generosity is an obligation, because Nemesis avenges the poor... This is the ancient morality of the gift, which has become a principle of justice". Jean Coman, in discussing Nemesis in Aeschylus (Coman, L'id;e de la N;m;sis chez Eschyle, Strasbourg, 1931:40–43) detected "traces of a less rational, and probably older, concept of deity and its relationship to man", as Michael B. Hornum observed in Nemesis, the Roman State and the Games, 1993:9.
 Pausanias, Description of Greece, 1.33.2–3.
 Stasinus of Cyprus or Hegesias of Aegina, Cypria Fragment 8
 Pausanias, Description of Greece 1.33.7–8
 Pseudo-Apollodorus, Bibliotheca 3.10.7
 (Pseudo-Apollodorus) R. Scott Smith, Stephen Trzaskoma, and Hyginus. Apollodorus' Library and Hyginus' Fabulae: Two Handbooks of Greek Mythology. Indianapolis: Hackett Pub., 2007:60.
 Hyginus, Astronomica 2.8.1
 Lamari, Montanari & Novokhatko 2020, pp. 110–112.
 "Metamorphoses (Kline) 3, the Ovid Collection, Univ. of Virginia E-Text Center". virginia.edu. Retrieved 21 January 2015.
 Nonnus, Dionysiaca 48.258–942 (III pp. 442–491).
 Nemesis, her devotees and her place in the Roman world are fully discussed, with examples, in Hornum, Michael B., Nemesis, the Roman state and the games, Brill, 1993.
References
Hesiod, The Homeric Hymns, and Homerica, with an English Translation by Hugh G. Evelyn-White, Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library.
Lamari, Anna A.; Montanari, Franco; Novokhatko, Anna (2020). Fragmentation in Ancient Greek Drama. De Gruyter. ISBN 978-3-11-0621020.
Pausanias, Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1918. Online version at the Perseus Digital Library.
External links
 This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Nemesis". Encyclop;dia Britannica. Vol. 19 (11th ed.). Cambridge University Press. p. 369.
GreekMythology.com – Nemesis
Important Facts on Nemesis in Greek Mythology
NEMESIS from The Theoi Project

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Nemesis
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Dieser Artikel behandelt die G;ttin der griechischen Mythologie. Zu weiteren Bedeutungen siehe Nemesis (Begriffskl;rung).

Nemesis-Statue aus dem 2. Jahrhundert n. Chr.

Nemesis auf Bronzem;nze aus Mesembria, z. Zt. Philippus Arabs
Nemesis (griechisch ;;;;;;; N;mesis, deutsch ‚Zuteilung (des Geb;hrenden)‘) ist in der griechischen Mythologie die G;ttin des gerechten Zorns, der ausgleichenden Gerechtigkeit, wodurch sie zur Rachegottheit wurde.

Ihre Begleiterin ist Aidos, die G;ttin der Scham. Nemesis bestraft vor allem die menschliche Selbst;bersch;tzung (Hybris) und die Missachtung der Themis, (der G;ttin) des g;ttlichen Rechts und der Sittlichkeit.

Im sp;ten 20. Jahrhundert ist durch Einfluss der Popkultur eine Bedeutungsver;nderung im Sinne eines ewigen Gegenspielers, eines Erzrivalen, einer Art pers;nlichen Todesengels, eines Todfeindes, eines nicht personifizierten Todbringers oder einer t;dlichen Bedrohung eingetreten. Die Aussage „Ich bin deine Nemesis“ wird als „Ich bin dein Untergang“ statt als „Du bekommst, was du verdienst“ interpretiert.



Mythos
Sie ist eine Tochter der Nyx („Nacht“), entweder nur aus dieser geboren,[1] oder die Tochter der Nyx und des Erebos[2], bzw. Tochter des Okeanos.[3]

Zeus paarte sich mit Nemesis in der Gestalt eines Schwans, nachdem sie zun;chst aus Scham und gerechtem Zorn vor seinen Nachstellungen gefl;chtet war. Auf ihrer Flucht ;ber das Meer verwandelte sie sich in einen Fisch, am Rand der Erde angelangt, schlie;lich in eine Ente oder Gans, mit der Zeus als Schwan die Helena zeugte, um deretwillen schlie;lich der Trojanische Krieg gef;hrt wurde.[4]

In einer anderen Version der Geschichte spielt Aphrodite die Nemesis Zeus zu, indem sie sich als Adler auf den Schwan st;rzt, der sich in den Scho; der Nemesis „fl;chten“ kann. In beiden Erz;hlungen wird das Ei zu Leda gebracht, die Helena aufzieht – wenngleich sie nicht selbst die Mutter Helenas ist. Schwan und Adler wurden zu den entsprechenden Sternbildern.[5]

Nach Bakchylides ist Nemesis mit Tartaros die Mutter der Telchinen von Rhodos.[6]

In Ovids Metamorphosen bestraft sie den Narkissos, weil dieser die Nymphe Echo und andere durch seine Unerbittlichkeit zugrunde gerichtet hat.[7]


Doppelte Nemesis aus Ephesus
Ihre Attribute sind mannigfach. Unter anderem h;lt sie einen Zweig vom Apfelbaum in der Hand und wird von einem Greif begleitet. Wie die Erinys oder Furien kann auch sie in der Mehrzahl (Nemeseis) angerufen werden. Zwei Nemeseis wurden in Smyrna verehrt, die bei dem dortigen Heiligtum Alexander dem Gro;en im Traum erschienen, als er ersch;pft von der Jagd unter einer Platane schlief: Sie forderten ihn zur Neugr;ndung der Stadt Smyrna auf, wo sich ihre ;lteste Kultst;tte befand. Das Orakel des Apollon zu Klaros best;tigte den Auftrag.[8]

In Aischylos’ Der gefesselte Prometheus hei;t Nemesis auch Adrasteia („die Unentfliehbare“), in Ovids Metamorphosen Rhamnusia nach ihrem Heiligtum mit dem ber;hmten Kultbild in Rhamnous.


Nemesis und Dike verfolgen den Verbrecher (Pierre Paul Prud’hon, 1808)

Nemesis, Gem;lde von Alfred Rethel, 1837
Dass im Unterschied zum modernen Verst;ndnis die G;ttin Nemesis mehr Richterin als R;cherin ist, macht der Orphische Hymnos „An Nemesis“ deutlich:

Ich rufe Dich, Nemesis!
H;chste!
G;ttlich waltende K;nigin!
Allsehende, Du ;berschaust
Der vielst;mmigen Sterblichen Leben.
Ewige, Heilige, Deine Freude
Sind allein die Gerechten.
Aber Du hassest der Rede Glast,
Den bunt schillernden, immer wankenden,
Den die Menschen scheuen,
die dem dr;ckenden Joch
Ihren Nacken gebeugt.
Aller Menschen Meinung kennst Du,
Und nimmer entzieht sich Dir die Seele
Hochm;tig und stolz
Auf den verschwommenen Schwall der Worte.
In alles schaust Du hinein,
Allem lauschend, alles entscheidend.
Dein ist der Menschen Gericht.
[…][9]

Friedrich Schiller dichtet:

„Es ist des Wohllauts m;chtige Gottheit,/ die zum geselligen Tanz ordnet den tobenden Sprung, /die, der Nemesis gleich, an des Rhythmus goldenem Z;gel / lenkt die brausende Lust und die verwilderte z;hmt.“

– Der Tanz, 1795
Astronomie
Der 1872 entdeckte Hauptg;rtelasteroid (128) Nemesis wurde nach der G;ttin benannt.

Au;erdem ist Nemesis der Name eines hypothetischen Himmelsk;rpers, welcher das Sonnensystem zu einem Doppelsternsystem machen w;rde.[10][11] Die Hypothese wurde 1984 von David M. Raup und J. John Sepkoski aufgestellt, als sie fr;here Massensterben analysierten. Dabei entdeckten sie, dass diese in Abst;nden von etwa 27 Millionen Jahren auftreten. Als Erkl;rung postulierten sie einen Begleitstern der Sonne, welcher zu dieser Zeit die Oortsche Wolke durchquere und so mehr Kometen und Asteroiden als sonst ins Sonnensystem lenke. Alternativ wurde dies auch durch einen Planeten (Tyche) erkl;rt.[12] Neuere Erkenntnisse widersprechen beiden Hypothesen.[13]

Literatur
Hans Herter: Nemesis. In: Paulys Realencyclop;die der classischen Altertumswissenschaft (RE). Band XVI,2, Stuttgart 1935, Sp. 2338–2380.
Paulina Karanastassis, Federico Rausa: Nemesis. In: Lexicon Iconographicum Mythologiae Classicae (LIMC). Band VI, Z;rich/M;nchen 1992, S. 733–770.
Noel Deeves Robertson: Nemesis. The history of a Social and Religious Idea in Early Greece. Ithaca N.Y 1964, OCLC 638349797 (Philosophische Dissertation, Cornell University, Ithaca NY, 1964).
Otto Rossbach: Nemesis. In: Wilhelm Heinrich Roscher (Hrsg.): Ausf;hrliches Lexikon der griechischen und r;mischen Mythologie. Band 3,1, Leipzig 1902, Sp. 117–166 (Digitalisat).
Mary Scott: Aidos and Nemesis in the Works of Homer, and their relevance to Social or Co-operative Values. In: Acta Classica. Bd. 23, Nr. 1, 1980, ISSN 0065-1141, S. 13–35, (Digitalisat (PDF; 1,54 MB)).
Jan Stenger: Nemesis. In: Der Neue Pauly (DNP). Band 8, Metzler, Stuttgart 2000, ISBN 3-476-01478-9, Sp. 818–819.
Hermann Posnansky: Nemesis und Adrasteia. Eine mythologisch-arch;ologische Abhandlung (= Breslauer philologische Abhandlungen. Band 5, Heft 2, ISSN 0866-9155), Koebner, Breslau 1890, (Digitalisat).
Marion Tradler: Die Ikonographie der Nemesis. Mainz 1998 DNB 959198660 Dissertation, Universit;t, Mainz, 1998
Belletristik
;bers. Irene Holicki: Isaac Asimov, Nemesis. Heyne, M;nchen 1989 u.;.
Weblinks
Commons: Nemesis – Sammlung von Bildern, Videos und Audiodateien
Wiktionary: Nemesis – Bedeutungserkl;rungen, Wortherkunft, Synonyme, ;bersetzungen
Nemesis im Theoi Project (englisch)
Nemesis-Votivrelief aus dem Amphitheater von Virunum
Nemesis, in: Das grosse Kunstlexikon von P.W. Hartmann
Einzelnachweise
 Hesiod Theogonie 233. Pausanias 7,5,3
 Hyginus Mythographus Fabulae praefation. Cicero De Natura Deorum 3,17
 Pausanias 7,5,3. Nonnos Dionysiaka 48,375. Johannes Tzetzes zu Lykophron 88
 Kypria Frag. 8. Bibliotheke des Apollodor 3,127. Pausanias 1,33,4
 Hyginus Mythographus Astronomica 2,8
 Bakchylides Frag. 52
 Ovid Metamorphosen 3,406
 Pausanias 7,5,1ff
 Orphische Hymnen 62. Zitiert nach: Orpheus. Altgriechische Mysterien, ;bertr. und erl. von Joseph Otto Plassmann, Diederichs Gelbe Reihe, K;ln 1982, S. 103.
 Marc Davis, Piet Hut, Richard A. Muller, Nature, April 1984, Seite 715 ff.
 Marc Davis, Piet Hut, Richard A. Muller, Nature Februar 1985 Seite 503
 Anatol Johansen: Riesenplanet Tyche – geheimnisvoll und ;bersehen. In: welt.de. 18. Februar 2011, abgerufen am 23. August 2019.
 Ralph-Mirko Richter: WISE: Kein Planet X im ;u;eren Sonnensystem. In: raumfahrer.net. 11. M;rz 2014, abgerufen am 12. April 2018.

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Немезида
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У этого термина существуют и другие значения, см. Немезида (значения).
Немезида
др.-греч. ;;;;;;;
Statue Nemesis Louvre Ma4873.jpg
Мифология древнегреческая религия
Сфера влияния наказание
Пол женский
Отец Эреб[1][2] или Океан[3]
Мать Нюкта[4][5] или Тефида
Дети Тельхины и Елена Прекрасная
Логотип Викисклада Медиафайлы на Викискладе
Немези;да, или Немеси;да (др.-греч. ;;;;;;; «возмездие») — в древнегреческой мифологии крылатая богиня возмездия, карающая за нарушение общественных и нравственных порядков[6]. Дочь Нюкты[7] и Крона[8] либо (по аттической версии) дочь Океана[9]; или, по другим данным, Фемиды и Зевса. Иногда считается нимфой. Упоминается в «Одиссее» (II 64), но не олицетворяется.

Ряд мифов называет Немезиду матерью Елены от Зевса[10] (либо также матерью Диоскуров). Согласно Стасину, ею пытался овладеть Зевс и преследовал её на суше[11] и в воде (где она стала рыбой).

По рассказу же Еврипида, Афродита по просьбе Зевса стала орлом и преследовала верховного бога, превратившегося в лебедя[12] (либо орлом стал Гермес, а укрыла лебедя Леда[13]). Немезида укрыла лебедя, пожалев его, на коленях, и заснула, и во время сна Зевс овладел ею. Согласно мифографам, она стала гусыней и снесла яйцо, а лебедя и орла Зевс сделал созвездиями[14].

Это яйцо потом или нашла Леда, или оно было принесено ей пастухом, или, наконец, было подброшено Гермесом. Из этого яйца впоследствии и появились Елена и братья Диоскуры.

По некоторым предположениям мифа, по которым Зевс-лебедь разделил ложе с самой Ледой, Немезиду считают обожествлённой Ледой (Леда после смерти стала Немезидой[15]). В мифологическом наследии, считающаяся дочерью Фемиды и Зевса, она отождествляется или, по крайней мере, сближается с Адрастеей.

Её храм есть в Рамнунте, её статую создал Фидий[16] (Рамнусиада, ;;;;;;;;;;, то есть Немесида Рамнунтская); либо это статуя работы Диодота или Агоракрита[17].

Изображалась с предметами надзора (весы, уздечка), наказания (меч или плеть) и быстроты (крылья, колесница, запряжённая грифонами), а также с согнутой в локте рукой — мера длины в древние века — синоним неизбежной кары. Весы, предмет Немезиды, часто считались прообразом зодиакального созвездия Весы.


Античная фреска из Помпей изображающая покинутую Ариадну, Купидона, и Немезиду. Национальный археологический музей Неаполя
В Смирне почитали двух Немезид — дочерей Никты[18]. Ей посвящён LXI орфический гимн. Упоминается в любовных стихах[19]. У Кратина была комедия «Немезида».

В Древнем Риме была почитаема в армии и считалась покровительницей гладиаторов.

В честь Немезиды назван астероид (128) Немезида, открытый в 1872 году, а также возможная звезда, сопутствующая Солнцу, Немезида.

Также в честь богини названа операция «Немезис» — операция партии «Дашнакцутюн» по ликвидации высших должностных лиц Османской империи, причастных к организации геноцида армян.

Примечания