Poseidon is the God of the Mediterranean seas, who can strike down His trident and create fresh water springs, or disastrous earthquakes. He is also the Lord of horses, presumably because of the foamy waves rising up like a herd of horses before crashing on the shore. He has made His home underwater, with his wife Amphitrite and other water creatures, many of which immortal. He's a powerful God, one of three brothers who rule the sky, the sea and the underworld.
I'm a little short on time, so it's time for a video! This one is called "The Minotaur Island" and it's pretty cool!
Swamped, sorry! It seems like my life has been ruled by Dionysos this week and I'm going to spend my Saturday unraveling some of the mess. So, for what it's worth, here's a tribute to Dionysos for you. May he be kind!
From the Asian land
A toil for Bromios that is sweet,
And a worn but happy weariness—
Crying out to the Bacchic god.
Who is in the road? Who is on the road?
Who is in the palace? Have every person come out!
Have each one hold a quiet tongue in sacred silence.
I am hymning Dionysus
In the customs that are always used.
You are blessed if you are lucky
To know the rites of the gods
And lead a pure life;
And join your soul to the band
Of Bacchic revelers on the mountains
In the sacred cleansing worship.
Taking care of the Great mother’s mysteries
Shaking the thyrsus all about
once you are wreathed in ivy,
you tend to Dionysus!
Go, Bacchae, Go Bacchae,
Lead on this Bromios, a divine child of a god,
Dionysus
From the Phrygian mountains on
To the streets of Greece, wide-enough for dances.
Once, his mother went
Into the forced labors of birth
From Zeus’ thunder in flight
She released him from her womb
Too early, and lost her life
At the lightning’s strike.
But Zeus, Kronos’ son
Immediately welcomed him
Into his hands
And hid him in his thigh—
He sewed him up with golden pins
To keep him a secret from Hera.
When the Fates made him grow,
He gave birth
To a bull-horned god
And crowned him with wreaths of snakes.
This is why the Maenads weave
Beast-eating serpents in their hair.
Leaves flush with fruit.
Make yourselves Bacchae too
With branches of oak or pine.
Adorn your clothes of stitched fawn
With strands of white wool.
Make sacred the arrogant wands.
Right now the whole earth will dance
As Bromios leads out his bands
To the mountain, to the mountain where
the woman-born mob stands
driven mad from their shuttles and looms
by Dionysus.
The first season of this year’s excavation on the Trapeza plateau, eight kilometers southeast of Aegion (Northwest Peloponnese), has been completed, bringing to light, among other things, valuable assemblages of grave gifts and bronze swords. The site has been identified as Rhypes, a city that flourished in early historical times and participated in colonization, founding Croton in Magna Graecia.
The excavation focused on investigating the Mycenaean necropolis which extends across the plateau’s southwestern slope and is located on the ancient road that led to the acropolis of historical times. The tombs are chambered, carved into the soft sandy subsoil. Already during the Early Palace period of the Mycenaean world, their use was long and intensive, in parallel with the prosperity of the great centers of Mycenae, Tiryns and Pylos. Significant reuse of the tombs dates back to the 12th century B.C. when they were repeatedly reopened, being at once a place for conducting burials and complex ritual practices until the end of the Bronze Age in the 11th century BC.
The excavation of the necropolis has yielded valuable assemblages of grave gifts consisting of vases, a number of seal stones and all kinds of beads and tesserae of various materials – glass, faience, gold, carnelian and rock crystal – for the making of necklaces and ornaments such as the gold talismans shaped like bulls’ heads, suggesting trade relations with the eastern Aegean and Cyprus.
The rectangular shaped chamber of tomb 8, investigated this year, presented a complex stratigraphy. In the first layer of tombs of the 12th c. BC, three burials containing stirrup jars (amphorae) were investigated in situ. The bones inside the older tombs had been removed and placed reverently and very carefully in two successive piles at the back of the chamber, in contact with the walls of the tomb. Three decorated clay alabastron flasks and an amphora found on top of these bone collections, date these first burials to the Early Palace period (14th century BC).
An exceptionally well preserved bronze sword had also been placed among the bones and offerings such as carnelian and glass beads and a clay horse figurine that accompanied these earlier burials. At the base of the pile of bones two more intact bronze swords were also found with part of their wooden grips/handles. The three swords belong to different types, namely Sandars D and E, and date back to the heyday of the Mycenaean Palace period. The presence of these weapons as well as the long spears of the same time period found during the excavation in neighbouring tombs in the Trapeza necropolis is particularly important. It is distinguished from the other necropoleis of Achaia, emphasizing the direct dependence of the local community on the powerful palace centers. The weapons are products of the palace workshops, perhaps of Mycenae, thus consistent with the genre of the homeric epos and the mythological tradition handed down to us. According to the latter, Achaia belonged to the kingdom of Agamemnon who as ruler of Mycenae gathered the men of most value in neighbouring Aegion to discuss how the campaign against the state of Priam should take place.
The location of the Mycenaean settlement of Trapeza is still not entirely clear. Probably, during the early cycle of use of the necropolis, the settlement was situated on a hill about 100 meters south of Trapeza. This year, at the same time as researching the Mycenaean necropolis, the excavation of an area of the settlement revealed part of a building, perhaps a mansion. It is a wide rectangular chamber with a hearth in the center and typical pottery that dates it to the 17th century BC.
The excavation at Trapeza, Aigion (ancient Rhypes) is led by Dr. Andreas G. Vordos, archaeologist of the Achaia Ephorate of Antiquities. Participating in the interdisciplinary research programme of the Mycenaean necropolis and the prehistoric settlement is Elisabetta Borgna, Professor of Aegean Archaeology at the University of Udine with a group of students from the Universities of Udine, Trieste and Venice, as well as postgraduate students from Greek Universities. The main sponsor of the excavation at Trapeza Aigialeias (ancient Rhypes) is the A.G Leventis Foundation. The excavation work is also supported by Olympia Odos SA.
Taurus is a large and prominent constellation in the northern hemisphere's winter sky. It is one of the oldest constellations, dating back to at least the Early Bronze Age when it marked the location of the Sun during the spring equinox. It's located in the northern hemisphere's winter sky, between Aries to the west and Gemini to the east; to the north lie Perseus and Auriga, to the southeast Orion, to the south Eridanos, and to the southwest Cetus. This constellation forms part of the zodiac, and hence is intersected by the ecliptic. This circle across the celestial sphere forms the apparent path of the Sun as the Earth completes its annual orbit. As the orbital plane of the Moon and the planets lie near the ecliptic, they can usually be found in the constellation Taurus during some part of each year.
In Hellenic mythology, Taurus was identified with Zeus, who assumed the form of a magnificent white bull to abduct Europa, a legendary Phoenician princess. In illustrations of Hellenic mythology, only the front portion of this constellation are depicted; this was sometimes explained as Taurus being partly submerged as he carried Europa out to sea. From Apollodorus' 'Library':
A second Hellenic myth portrays Taurus as Io, a mistress of Zeus. To hide his lover from his wife Hera, Zeus changed Io into the form of a heifer. From Hyginus' 'Fabulae':
Greek mythographer Acusilaus marks the bull Taurus as the same that formed the myth of the Cretan Bull, one of The Twelve Labours of Hēraklēs.
There are two more myths linked to this constellation, one that relates to the Hyades, and one to the Pleiades. The Hyades were daughters of Atlas (by either Pleione or Aethra, one of the Oceanides) and sisters of Hyas in most tellings, although one version gives their parents as Hyas and Boeotia. The Hyades are sisters to the Pleiades and the Hesperides. They are a sisterhood of nymphs that bring rain. These five nymphs whose stars outline the face of the bull Taurus. They were nurses of the god Dionysus who were awarded for their service with a place amongst the stars of heaven. Their rising heralded the onset of the rainy season in Greece. Some say they were teary nymphs placed in the heavens following the death of their brother Hyas, who was killed by a lion. Presumably this Hyas and the lion were represented by the constellations Aquarius and Leo. According to Hyginus in his 'Astronomica':
The seven nymphs whose stars form the 'tail' of the bull Taurus are called the Pleiades. The sisters were placed amongst the stars by the Zeus, after the lustful giant Orion had pursued them across the earth for seven years. Orion was also set in heaven, but doomed to continue a futile chase for all eternity. Again from Hyginus:
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Monday, October 25, 2021
Apollodorus Constellation series Hera Hēraklēs Hyginus Io Mythology 101 Ptolemy Zeus
I get a lot of questions from readers, and most of the time, the answers are fairly short. When I feel the question or the reply would be valuable to others as well, I make a post with a collection of them and post them in one go. Today is one of those posts.
'Khaire' and its plural cousin 'Khairete' are greetings. They were used by the likes of Homeros in their writings. They both have the literal meaning 'rejoice,' 'fare well,' and 'hail.' As such they can be used both as a greeting or as a goodbye. This is some interesting reading on the words and their use.
Some definitions you will need: an altar is one of those basic necessities within Hellenismos, and it differs from a shrine. Where an altar is a 'work space', dedicated not so much to a specific deity, but used to do the bulk of the (daily) rituals, a shrine is a devotional area where an altar might be located. In ancient Hellas, the shrine was usually a temple, the altar an actual altar, standing outside of it. Household worship took place at a multitude of shrines. You need an altar for Hellenic sacrifice, and you could build a shrine to the Gods you wish to honour, if you so desire.
A kathiskos is an offer jar of foodstuffs used to protect the household's food storage. Typically, it has olive oil and water. The rest is up to the household. The Kathiskos is dedicated to Zeus Ktesios, guardian of the household. The jar is typically emptied into the compost bin or garden and refilled with fresh foodstuffs every month. In generl, kathiskoi have a lid--a lid that tightly screws on. If you have that, then you really need to worry about anything like decomposition and decay.
Below is a picture of an example kathiskos that has not been changed for a little over a year (!) now. It still looks pretty fresh, doesn't it? And this one has fruit! Of course, if I were to open this one know, it would smell foul. My kathiskos always smells foul. That's the point. Think of it like this: all the rotting and fermentation that took place in your kathiskos did not happen to your other foodstuffs. The worse the smell and the worse the status of your content, the better.
Congratulations on your niece (and nephews, of course). Artemis is the protectress of all children, as a Kourotrophos The Kourotrophos are (mostly) female deities who watched over growing children--Gaea, Artemis, Hekate, Eirênê, Aglauros and Pandrosos, especially. They also watched over young boys and were offered to to keep them safe. Zeus, Athena and Hēraklēs were also prayed to by young boys in order to grow big and strong, and these Theoi were also prayed to to guide and protect the boy.
Those who visit this blog on a regular basis know that I'm a fan of Solon and his reformations of the political landscape of Athens in the sixth century BC. Solon (Σόλων) was an Athenian statesman and lawmaker who lived from 638 BC to 558 BC. He spent most of his adult life trying to legislate against political, economic, and moral decline in archaic Athens. His ideologies are often credited with having laid the foundations for Athenian democracy. Solon's reforms created a system where the power was in the hands of the people, because instead of leaving justice to be administered by the aristocracy. He was also a poet and some of his work has miraculously survived. Today, I would like to share one of the fragments of his work that have survived.
