The ancient Hellenic writers were dedicated historians, but they often neglected to mention the achievements of ancient Hellenic women. Now it so happens that I am a woman and I quite like having a few female heroes to look up to, so I want to introduce you to them. Today: Erinna of Talos.

Erinna (Ἤριννα) of Talos was a Hellenic poet, possibly a contemporary and friend of Sappho, though scholars now tend to believe that Erinna was an early Hellenistic poet. She was either a native of Rhodes or the adjacent island of Telos or even possibly Tenos, which flourished about 600 BC. Little ancient evidence about Erinna's life survives, and the testimony which does is often contradictory. It is likely that Erinna was born into a wealthy family, and would have been taught to read and write poetry – Teos, one of Erinna's possible birthplaces, is one of the few places in the ancient Hellenic world where epigraphical evidence that girls were educated survives.

Three epigrams preserved in the Greek Anthology suggest that Erinna died young--according to Asclepiades aged 19, though the earliest source to explicitly fix her date of death at age 19 is the Suda. Often this is linked to the poem, the Distaff, which is about a 19 year old girl. It's argued though, that though the character of Erinna in the Distaff was 19, it is not necessarily the case that she did compose the poem when she was that age.

Erinna was perhaps the most famous female Hellenic poet in the ancient world after Sappho. In the Palatine anthology Asclepiades, Leonidas, and an anonymous poet, sing her praises. Meleager honored her with a place in his "'Garland’ of poets", likening her work to a "sweet, maidenly colored crocus". Antipater of Sidon says that, "although she wrote few verses, her work was inspired by the muses, and she would always be remembered" (7.713). Her work is compared favorably both with Homeros and Sappho, introducing a link between Erinna and more famous poets.She wrote in a mixture of Aeolic and Doric Greek. Three epigrams ascribed to her probably belong to a later date, though some debate on the first epigram exists.

Her most famous poem is undoubtedly The Distaff, which has not survived unharmed, but remains in large part. For centuries, all that was known about Erinna’s poem was that it was three-hundred lines long and, according to one commentator, ‘more powerful than those of so many others’. A few of the poet’s epigrams, laments for Erinna’s childhood friend, Baucis, had survived in the Greek Anthology, alongside a couple of short, two-line extracts of her poetry quoted in later commentators.

And then in 1928, as if by a miracle, Italian archaeologists excavating at Oxyrhynchus discovered a tattered piece of papyrus which contained a new, 54 line fragment of Erinna’s epic. To everyone’s great surprise it transpired that this work, too, like Erinna’s extant epigrams, was another lament for her friend Baucis. However, in places the text was so damaged that scholars could not always agree how it should read. The most truthful version I have been able to find is the following, by Josephine Balmer:

… the rising moon …
                         … falling leaves …
                                             … waves spinning on a mottled shore …
                                         …and those game, Baucis, remember?
Two white horses, four frenzied feet – and one Tortoise
to your hare: ‘Caught you,’ I cried, ‘You’re Mrs Tortoise now.’
But when your turn came at last to catch the catcher
you raced on far beyond us, out from the great shell
of our smoke-filled yard…
                  … Baucis, these tears are your embers
and my memorial, traces glowing in my heart,
now all that we once shared has turned to ash …
                                                                        … as girls
we played weddings with our dolls, brides in our soft beds,
or sometimes I was ‘mother’ allotting dawn wool
to the women, calling for you to help spin out
the thread …
                       …and our terror (remember?) of Mormo
the monster – big ears, long tongue, forever flapping,
her frenzy on all fours, those changing shapes – a trap
for girls who had lost their way …
                                           … But when you set sail
for a man’s bed, Baucis, you let it slip away,
forgot the lessons you had learnt from your ‘mother’
in those far-off days – no, never forgot; that thief
Desire stole all memory away…
                                                          … My lost friend,
here is my lament: I can’t bear that dark death-bed,
can’t bring myself to step outside my door, won’t look
on your stone face, won’t cry or cut my hair for shame …
But Baucis this crimson grief
                                                          is tearing me in two …


The tortoise refers to the game described by Pollux ix. 125 : one girl (called the Tortoise) sat among others and spoke with them in alternate lines. At the end of the last line the Tortoise leapt up and tried to catch, or touch, one of the others - who would then take her turn as Tortoise. The last two lines are given by Pollux as : (Girls) "What was your son doing when he died?" (Tortoise) "From white horses into the sea he leapt" (on the last word the Tortoise leaps up) : hence the first line here.
Since first collaborating in 2007, Spanish street art duo Pichi & Avo (previously) have created an intriguing blend of traditional graffiti and renderings of mythological figures influenced by ancient Hellenic sculpture. The precision, shading, and use of color is all that more impressive considering each piece is painted only with spray paint. Pichi & Avo opened their first exhibition in Italy titled Urban IconoMythology in 2015 at Basement Project Room and they are still active! You can see more of their work here.

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I think every reader knows by now I am a huge proponent of technological innovation in the field of archaeology. I truly believe that technology is key for taking the next step in discovering, researching, and interpreting ancient cultures like ancient Hellas. As such, I very much enjoyed reading an article published by Michigan State University on the next step in technological archaeological advances. Michigan State University Archaeologist Jon Frey and his team are leading a digital dig at the ancient excavation site of Isthmia, Greece. Using drones and GPS technology, the team will create a 3-D interactive model, which will be shared online so scholars around the world have access to new knowledge from the ancient world.


Through the careful study of excavation records dating back some 40 years, Michigan State University’s Jon Frey has discovered an ancient gymnasium at the archaeological site of Isthmia, Greece. Frey and his team are performing a 'digital dig' of sorts. Rather than using shovels and tools to excavate the site, the researchers are studying a backlog of evidence housed in remote storage.

“The neat part is there are many moments when we discover things that the original excavators missed,” says Frey, assistant professor of classical studies in the College of Arts and Letters. “So it’s kind of like our research has shifted from digging to detective work. We’re essentially re-excavating the archives.”

Working through old notes, photographs, field books and descriptions of artifacts, the MATRIX Center for Digital Humanities and Social Sciences at MSU and Frey’s team are digitizing the archives and posting the material online for all scholars to see. And using a three-year, $300,000 grant from the National Endowment for the Humanities, Frey has built a web service that provides people access to the records. None of that is standard practice in the field of archaeology, he says.

Located within the Sanctuary of Poseidon, which sits on the isthmus of Greece, the gymnasium probably stood 180 meters by 70 meters, on par with the much more famous site of Olympia, home of the Olympic games, Frey says. Most likely, it featured gardens, walkways and places for observers to watch athletes exercise. Frey thinks this space was connected to a Roman bathhouse, where people would’ve enjoyed a post-workout hot soak or massage.

“In general, Isthmia hasn’t been as popular a destination for visitors as the more famous sites of Athens, Corinth and Olympia, but perhaps that’s due to a lack of familiarity with what the place meant to Greeks and Romans in classical antiquity. There’s a good story to be told here about ancient Greece and we’re trying to share that story with others.”

It’s a story that’s not been told often. Isthmia, which connected Athens and Corinth in the Ancient World, was an important place that served as the setting of choice for Greeks at several important moments in time, such as when hard decisions had to be made or big news needed to be announced to the masses. So, Frey says, Isthmia is an interesting source of evidence for how people negotiated large-scale social and political change. At the same time, the discovery of the gymnasium shows how sports were as important to Greeks and Romans as they are to people today, he says. People came from all over Greece to compete and watch, which carried the allure of playing in a major ballpark or stadium today.

Frey started the Isthmia excavation project in 1993 as a student studying abroad at Ohio State University and has been back to the site every summer since 2004. In 2008, Frey began bringing his MSU students to Isthmia. OSU’s Timothy Gregory, who taught Frey, is the director of the dig and collaborator on this project. While the field of archeology is becoming increasingly digital, sites such as Isthmia—where researchers began digging before the advent of technology— present a challenge, Frey says.

How do archeologists connect a paper-based system with a digital system, without distracting from the wealth of evidence and knowledge that has already been recorded? They could use a drone and GPS, like Frey did. In October, he and his team went to Isthmia to capture drone footage of the site to create a 3-D model and map of Isthmia, both of which will be available this summer. Until now, there hasn’t been a complete map of Isthmia, only images and maps of different buildings. Frey’s been trying different ways to make sense of all the maps since 2009, but it’s only now that technology has caught up.

Putting the pieces together and creating a map helps paint a picture of the ancient athletic stomping ground—giving researchers a rare big-picture view of the important site and a better sense of how the entire sanctuary functioned, Frey says.

“We’re trying to find a way to use modern technology to improve upon, but not replace, these records from the past, trying to create a virtual archeology so that someone 20 or 50 years from now can get inside our heads and almost see the dig through our eyes. This is hands down the most accurate representation of the site we’ve ever produced. And with only a few examples of gymnasia ever excavated, it’s significant that with our work we might have a new example against which to compare the written evidence.”
Aesop was a serf and story-teller who lived in ancient Hellas between 620 and 560 BC--if he actually existed. No records of him were every recovered and through the years, many fables scattered throughout ancient Hellas became attributed to him. His collected works became known as 'Aesop's Fables', and there are quite a lot of them: nearly enough to read your children one of them for every night for two years. I am very short on time and energy today so you're getting two of his little fables, both about the lion and the mouse--but as you will see the moral of each story is very different.


"Some field-mice were playing in the woods where a lion was sleeping when one of the mice accidentally ran over the lion. The lion woke up and immediately grabbed the wretched little mouse with his paw. The mouse begged for mercy, since he had not meant to do the lion any harm. The lion decided that to kill such a tiny creature would be a cause for reproach rather than glory, so he forgave the mouse and let him go. A few days later, the lion fell into a pit and was trapped. He started to roar, and when the mouse heard him, he came running. Recognizing the lion in the trap, the mouse said to him, 'I have not forgotten the kindness that you showed me!' The mouse then began to gnaw at the cords binding the lion, cutting through the strands and undoing the clever ingenuity of the hunter's art. The mouse was thus able to restore the lion to the woods, setting him free from his captivity."

Moral: No act of kindness, no matter how small, is ever wasted.

"While a lion was sleeping, a mouse ran over his shaggy mane. This angered the lion and he leaped up from his den, all the hairs of his mane standing on end. A fox made fun of the fact that a lion, king of all the animals, had been startled by a mouse. The lion answered the fox, 'You insolent creature! I was not afraid of the mouse scratching me and running away; I was just worried that he might make a mess on my mane.'"

Moral: Small liberties can be large offenses.

On Mounuchion 6, the Athenian festival of the Delphinia (Δελφίνια) starts in honor of Apollon and Artemis. To celebrate this festival, Elaion is hosting a PAT ritual at 10 am EDT on April 6. Will you be joining us?


The Delphinia is a festival to ask for the protection of all ships and sailors, to ask for guidance for young boys and girls transitioning into adulthood and--as a festival of purification--the Delphinia can be interpreted to be open to all who are going through a time of transition and/or struggle.

What is known about this festival is that virgin girls walked to the Delphinion (Δελφίνιον) atop the Acropolis in procession, carrying olive branches bound with wool (known as 'iketiria') and baked cakes known as Popana, made of soft cheese and flower. There is overwhelming evidence that the festival was held on the sixth of the month of Mounukhion, most notably from Plutarch, but the seventh of same month is also considered a possible date, quite possibly because the festivities could have taken place in the daylight hours of the sixth day, which is the same day as the start of the seventh of the month, as dusk rained in a new day.

Plutarch connects the sixth of the month Mounukhion to Apollon and Theseus--most importantly to Theseus' quest for the Minotaur--in his 'Life of Theseus'. Theseus vows to look over those the lots choose to be offered to the Minotaur in the maze on Krete. Roughly in the month of Mounukhion, the seafaring season started. It's therefor not odd that lots would have been cast about this time, for the youths--and everyone else with business across the sea--would set sail as soon as the weather allowed. The rising of the Pleiades, located in the constellation of Taurus, around late April, the beginning of May, was a signal for the boldest of sea-goers that the treacherous sea was at least moderately accessible. Still, it would be at least several months before the favoured seafaring season started, so anyone braving the sea, could probably use some protection. Somewhere shortly after the Delphinia would have been Theseus' first opportunity to sail to Krete, but it would place his return almost five months later; quite some time for a three day journey (one way) in favourable conditions.

During the Delphinia, young maidens presented Apollon Delphinion, and perhaps Artemis Delphinia, with the iketiria Theseus had presented them with as well, in the hopes of receiving for the Athenians the same guidance and protection at sea as the Kretan colonists, as well as Theseus and the youths, had gotten.

A connection can also be made with Theseus visiting the shrine of Apollon Delphinios as an opportunity for purification before his great quest, as the young supplicants who prepared for their personal collective journeys into adulthood would desire purification of their own, and Apollon in many of his epithets is a purifier. Also, in a little less than a month, the Thargelia took place in Delos, an event where the births of Artemis, and especially Apollon were celebrated. The rites at the Delphinia might have been part of the purification processes for those who were to go to Delos (with thanks to Daphne Lykeia for this interpretation).

As a festival of purification, the Delphinia can be interpreted to be open to all who are going through a time of transition and/or struggle. A divine purification of miasma might allow you to focus better on these issues, and receive guidance from the Theoi more easily--like Theseus, who purified himself at the Delphinion and prayed for the guidance of Aphrodite directly thereafter. Aphrodite made Ariadne fall for him, saving his life and those of the young men and women in the process.

One can celebrate this day by offering both Apollon and Artemis hymns, libations, and Popana cakes, and presenting Artemis with an iketiria, an olive branch wrapped with white wool, if you are a young female looking for aid. An iketiria was primarily used in rites of supplication.

The popana (or popanon) should be a flat cake with a single 'knob' in the center. We don't have a surviving recipe, but Cato's recipes for 'libum' seems to hold many of the same ingredients. It goes as follows:

"'Make libum by this method. Break up two pounds of cheese well in a mortar. When they will have been well broken up, put in a pound of wheat flour or, if you wish it to be more delicate, half a pound of fine flour and mix it well together with the cheese. Add one egg ...and mix together well. Then make into bread, places leaves beneath, and cook slowly on a hot hearth under an earthen pot."

That's a lot of Popana. Make this if you're with a large group, else the recipe would look something like this for something the size of a good loaf of bread or its equivalent in smaller portions:

- 14 ounces good ricotta or any fresh cheese, preferably unpasteurized (ricotta should always be drained overnight in a colander)
- 4 ounces (approx) flour, preferably farro
- 1 large egg
- a pinch of salt
- several bay leaves, preferably fresh
- olive oil, for the pan

Preheat the oven to 350°F/180°C.

You can either make large cakes or small ones. If you're making large ones, line a baking pan or sheet with bay leaves and brush them lightly with olive oil. If you don't have enough leaves to cover the surface, distribute the leaves as best you can. If you are going to make smaller cakes, brush one leaf with oil for each cake you are going to make.

Knead all the ingredients (except the bay leaves) until well blended. Add flour until the dough is no longer sticky. Shape the dough into a single, or several smaller cakes. Place either the large cake on top of the bay leaves, or put each little one on top of one. Then put it in a baking pan and into the oven.

Bake for about 30 minutes for a large cake, or (much) less long for smaller cakes. Just watch them until they are firm and light golden brown. Don't forget to enjoy it yourself!

The ritual for the event can be found here and you can join the community here.
We are proud to announce that Pandora's Kharis members have come through for Oxfam International! Together, they have raised $ 70,- to help support this very worthy cause. Thank you very much!



Over 21 million people in Ethiopia, Somalia, Nigeria, Kenya and South Sudan alone are suffering from hunger. The situation in South Sudan is particularly acute, as 3.2 million people are fleeing the terror of the civil war. A five-country study commissioned by the UK’s Department for International Development (DFID) in Ethiopia, Kenya, Senegal, Niger, Mozambique and Malawi estimated that response at four months after a failed harvest costs $49 per household, whereas response at six months after harvest costs $1,294 per household. Oxfam International aims to offer help in the aforementioned areas and in the aforementioned way, and your donation helps them do so. So thank you!

From this moment on, the Pandora's Kharis Facebook page is open to pitches. If you do not have Facebook, feel free to pitch your cause in the comments. We will relay the message to the community. Please pitch your cause before April 7th. On to another month of pitching, voting, and giving!
On the day of the Hene kai Nea, I post a monthly update about things that happened on the blog and in projects and organizations related to it. I will also announce Elaion's coming PAT rituals.

Changes to the blog:
  • I think I've answered all reader questions now. If you didn't get an e-mail or message back, please send it again!
  • I've been going through my tags in the right hand menu and weeding out weird and disused ones, making it easier to search my blog.
  • Last month I linked Blogger to Facebook, so my Facebook page is now up to date every day! Have you followed me there yet?
Statistics:
PAT rituals for Mounikhion:
  • 4/1 - Mounikhion 4 - Sacrifice to the Herakleidai at Erkhia
  • 4/3 - Mounikhion 6 - Delphinia - in honor of Artemis, and perhaps Apollon and Theseus
  • 4/13 - Mounikhion 16 - Mounikhia - festival in honor of Artemis as the moon Goddess and Mistress of the animals
  • 4/16 - Mounikhion 19 - Olympieia - festival in honor of Olympian Zeus
  • 4/17 - Mounikhion 20 - Sacrifice to Leukaspis at Erkhia
  • 4/18 - Mounikhion 21 - Sacrifice to Tritopatores at Erkhia

Anything else?
Oxfam International has become Pandora's Kharis' Elaphebolion 2017 cause. Over 21 million people in Ethiopia, Somalia, Nigeria, Kenya and South Sudan alone are suffering from hunger. Oxfam International strives to alleviate the impact of the hunger crisis in (Southern) Africa.

The deadline to donate is today, March 28th, 2017. You can do so by using the PayPal option to the side of the Pandora's Kharis website or by donating directly to baring.the.aegis@gmail.com. Thank you in advance!

Are you looking for an online shop to buy incenses and other Hellenistic basics from? Try The Hellenic Handmaid on Etsy.