Chrysus

In the attestations provided, Chrysus is presented genealogically within Greek cosmological thought: a scholium records a line linking Theia and Hyperion to Helios and thence to gold — "ἐκ Θείας καὶ Ὑπερίονος ὁ Ἥλιος, ἐκ δὲ Ἡλίου ὁ χρυσός" (i.e., from Theia and Hyperion comes Helios, and from Helios comes gold). Pindar's poetry invokes Theia as mother of the sun and connects her to the honoring of gold: "Mother of the Sun, Theia of many names, for your sake men honor gold as more powerful than anything else," which situates Chrysus as a descendant or conceptual offspring of solar divinities and as integrated into poetic genealogies rather than an independent cult figure.

The supplied sources give no physical description or iconography for Chrysus. The figure is attested in literary and scholastic contexts as the personification of gold, but no garments, attributes, animal forms, or visual markers are recorded in the provided material.

No autonomous supernatural powers or specific acts are ascribed to Chrysus in the provided sources. Literary testimony treats Chrysus as the embodiment of the metal whose qualities (resistance to decay, brilliance) have moral and psychological effects on humans: Pindar observes that "neither moth nor rust devoureth it; but the mind of man is devoured by this supreme possession," which frames gold as an object of human appetite and potential moral peril. This poetic attribution indicates influence in the moral/psychological domain (the effect of gold on human minds) but does not document independent agency, magical powers, or ritual actions performed by Chrysus.