User:Jestmoon/sandbox
Description[edit]
In the Homeric poems the main features of Hera are jealousy, obstinacy, and a quarreling disposition. She has a vengeful nature in dealing with any who offended her, especially Zeus's numerous adulterous lovers and offspring. Hera's personality describes the distressed character of the Greek wife. However she is an Olympian goddess and according to Plato "The souls who followed Hera desire a love of royal quality". [1]. In her Archaic cults she is related to the goddesses of the seasons Horae and to hero (hērō : protector) [2] At Delphi there was the festival "Hērōis" in honour of the goddess.[3] Burkert notices that "the name of Hera cannot be traced with certainty to an Indo-European divinity, although it is formed from an Indo-European root". [4] It seems that Hera was the successor of the Mycenean goddess of the palace and then she became the spouse of Zeus. [5] Some scholars believe that Hera was not only the Olympian sky-goddess, but she had certain aspects of the earth-goddess. [6][2]
Hera is mainly the "Argeiē" (Ἀργείη), a name given by Homer which describes her not as a Greek, but as an Argive goddess.[7]. Hera-Argeie was probably the protector of the Argive castle.[2] In literature Argos is called "dōma Hēras" (the house of Hera) [8] and the Argives are called her people by Pindar. [9] In Iliad her most beloved cities are Argos, Mycenea and Sparta. [10][11]. The goddess of nature of Argolis is probably the "Mycenean Hera".[2] In the Trojan war she is the main assistant of the Greeks against the Troyans and she is possibly the protector of the king of the war. In the myth of the Argonauts she is the personal protector of Iason. [12] At Argos the Heraion was built on the ruins of a Mycenean building. At Tiryns she had a temple in the palace of the Mycenean prince. [5] At Argos and Corinth she was the goddess of the castle with the surname "Akraia" (of the Akropolis). [13] [14] At Argos she had also the surname Prosymna (the goddess of the hymn). [15]
Homer in Iliad uses the description "boōpis potnia (Hērē)" (ox-eyed, mistress Hera), [10]which probably relates her to a form of the Mediterranean Great goddess. [16].[17] [18] The main center of the cult of Hera was the northeastern Peloponnese, especially Argolis. At Delphi, Laconia ,Tinos and Pergamon a month was named after the goddess [19]. As the patron goddess of marriage her most common epithet is "teleia" (bringing the fulfillement of marriage) and she was worshipped at Hermione as a bride of Zeus. As a goddess of marriage in literature she has the surnames "zygia" (of the yoke) and also the surnames "syzygios" (joining) and "gamēstolos" (bringing the troop of marriage). As a bride she carried the epithets "pais" (maiden), "nymphe" (bride) and "parthenos" (virgin). [19]. According to Plutarch a sacrifice was made to Hera "Gamelios" (of the marriage). (Farnell Cults I, p.196).
Hera exists mainly as a spouse of Zeus and she was worshipped as his bride from a very early period. [5]The "sacred marriage" of Zeus with Hera is early described by Homer in the Iliad.[20] Walter Burkert notices that "To what extent such a sacred marriage was not just a way of viewing nature, but an act expressed or hinted at in ritual is difficult to say"."The disappearance and retrieval of Hera in some cults has parallels in other fertility cults". [21] . In her fest Daidala at Plataia of Boeotia the prossesional wedding ceremony had survived from prehistoric times. [22].(Pausanias 2.38.2) In the aetiological myth Hera disappears and then reappears to look at the bride Plataia mess. (Pausanias ) (West). In Boeotia she had the surnames "Kithaironia" and "nymphevomene" (bride). [19] Her fest "Toneia" at Samos was probably originally an annual fertility ritual without the participance of Zeus.[17] Later the fest was celebrated in a wedding prossesional ceremony.( Nilsson , Geschichte Vol I ,p.430: (Varro). R Pfeiffer. Die neuen Erzahl. zu Kallimachosgedichten ,Sitz-Ber. Akad Munchen 1934: 10S S.17f) . At Stymphalus Hera had the surnames "parthenos" (virgin) and "chera" (widowed). (Pausanias 8.22.2). Parthenos could symbolize the young earth in the spring and widowed the sterile earth in autumn and winter. [23] In the island Euboea which was called her holy mountain there is evidence of the celebration of the sacred marriage . (pausanias 2.17.4) [19]. At Creta the worship of Zeus and Hera took place at Knossos near the river Theren. Their marriage was reenacted in a very old rite which continued unchanged. (Schachermeyer). (JSTOR).At Aegina during the fest "Hecatombaia", the priestess of Hera was seated in a wagon drawn by white cows which entered the Heraion. In the myth Hera disappeared in the forest and then she was discovered by a goat. (Farnell Cults I 187-189).
Some epithets of Hera which relate her to the vegetation are "Antheia" (of the flowers) and "Zeuxidia" (yoking the oxen) at Argos. (Farnell Cults I 182). At Lebadia at the oracle of Trophonius she had the epithet "Henioche" (charioteer). (Pausanias 9.39.5).In some local cults she had the surnames "Pelasgis" at Iolkos (Farnell 242) and "Vasilis" (Queen) at Livadia and Argos. (Farnell 241,250). In the Argive and Samian festivals it seems that Hera was related to the warfare. In tradition the "shield cult" was famous in Argolis. At Sikyon she had the surnames "Alexandros" (protector of men) and "Prodromia" (running and then advancing). At Samos she was called "Archegetis" (leader of the people) (Farnell 197)
Cult[edit]
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Hera may have been the first deity to whom the Greeks dedicated an enclosed roofed temple sanctuary, at Samos about 800 BCE. It was replaced later by the Heraion of Samos, one of the largest of all Greek temples (altars were in front of the temples under the open sky). There were many temples built on this site, so the evidence is somewhat confusing, and archaeological dates are uncertain.
The temple created by the Rhoecus sculptors and architects was destroyed between 570 and 560 BCE. This was replaced by the Polycratean temple of 540–530 BCE. In one of these temples, we see a forest of 155 columns. There is also no evidence of tiles on this temple suggesting either the temple was never finished or that the temple was open to the sky.
Earlier sanctuaries, whose dedication to Hera is less certain, were of the Mycenaean type called "house sanctuaries".[24] Samos excavations have revealed votive offerings, many of them late 8th and 7th centuries BCE, which show that Hera at Samos was not merely a local Greek goddess of the Aegean. The museum there contains figures of gods and suppliants and other votive offerings from Armenia, Babylon, Iran, Assyria, and Egypt, testimony to the reputation which this sanctuary of Hera enjoyed, and the large influx of pilgrims. Compared to this mighty goddess, who also possessed the earliest temple at Olympia and two of the great fifth and sixth-century temples of Paestum, the termagant of Homer and the myths is an "almost... comic figure," according to Burkert.[25]
Though the greatest and earliest free-standing temple to Hera was the Heraion of Samos, in the Greek mainland Hera was especially worshipped as "Argive Hera" (Hera Argeia) at her sanctuary that stood between the former Mycenaean city-states of Argos and Mycenae,[26][27] where the festivals in her honor called Heraia were celebrated. "The three cities I love best," the ox-eyed Queen of Heaven declares in the Iliad, book iv, "are Argos, Sparta and Mycenae of the broad streets." There were also temples to Hera in Olympia, Corinth, Tiryns, Perachora and the sacred island of Delos. In Magna Graecia, two Doric temples to Hera were constructed at Paestum, about 550 BCE and about 450 BCE. One of them, long called the Temple of Poseidon was identified in the 1950s as a temple of Hera.[28]
The Daedala fire festival on Cithaeron near Plataea, included an account of Hera's quarrel with Zeus and their reconciliation.[29]
Hera's importance in the early archaic period is attested by the large building projects undertaken in her honor. The temples of Hera in the two main centers of her cult, the Heraion of Samos and the Heraion of Argos in the Argolis, were the very earliest monumental Greek temples constructed, in the 8th century BCE.[30]
Temples of Hera[edit]
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- Perachora, Corinth. One from the earliest Greek temples was the temple dedicated to Hera Akraia at Perachora, built in the 9th century BC. The dimensions of the plan were 5,50x8,00m. A teracotta house-temple model indicates that it was an upsidal building with one room. The walls were made fom small stones and dried bricks. Τhere were two pairs of (probably wooden) columns, and the high-peaked roof was covered with straws.[31]
- Olympia. The Heraion was built in late 7th century BC (620 BC) . It was a Doric style peripteral temple measured 18,75x50,01m at the stylobate. The number of the originally wooden pteron columns was 6x16 (hexastyle). Τhe wooden columns were later replaced with columns from limestone. The temple had pronaos, cella, and the oldest known opisthodomos. The porches were distyle in antis. A colossal head of a woman, is probably a part of a statue dedicated to Hera. It was made from limestone. [32] [33]
- Corfu. The Archaic temple of Hera was built in 610BC. Large terracotta figures such as lions and gorgoneions decorated the roof of the temple. The temple was completely destroyed by fire in the 5th century BC. [34]
- Samos. The older Heraion was built in 560 BC. It was a dipteral temple with Ionic order features. It measured 50,50x103,00 m at the stylobate and the number of pteron columns was 10x21. The temple formed a unit with the monumental altar of Hera to the east, which shared its alignment and axis. It was constructed partly of limestone and partly of marble. Herodotus calls Rhoecus of Samos its first architect. It was the first of the massive Ionic temples. [35]
- Samos. The new Heraion was built in 525 BC and it is called the "Polycrates temple". The temple measured 54,58x111,50m at the stylobate. It was dipteral on the flanks and tripteral at the ends. The outer row had 8x24 columns except that at the back there were nine columns. The forms of the capitals resembled the ones at Ephesus, but the volutes were wider. [36]
- Selinus. The Doric temple E (temble of Hera) was built in 490 BC. It measured 25.32x67.82m at the stylobate and the number of pteron columns was 6x15. The porches were distyle in antis [37]
- Paestum. The first temple of Hera ,the so-called "Basilica", was built in the early 6th century BC. It was an extraordinary building with a central row of inner columns. The Doric style temple measured 24,52x54,30m at the stylobate, and the number of pteron columns was 9x18. There were three columns in antis in its porch.[38]
- Paestum. A Doric temple dedicated to Hera (the so called temple of Poseidon) was built in the first half of the 5th century BC and is usually placed later than Parthenon. The temple measured 24,3X60,00 m at the stylobate. It was an hexastyle structure and the number of pteron columns was 6X14. [39] The temple was also used to worship Zeus and another deity, whose identity is unknown.
- Agrigento. The temple of Hera (Juno Lacinia) was a Doric style peripteral building, built in 450 BC. It measured 16,90X38,15m at the stylobate and the cella measured 9.45x28,00m. The number of pteron columns was 6X13. [40]
- Argos. The predecessor of the Heraion was built in late 7th century BC and has left little traces. The long stoa of the Heraion is dated from the late 7th to 6th century B.C.E.[41]
- Argos. The new Heraion was built in c.410BC after the burning of its predecessor in 423BC. It measured 17,40x38,00m at the stylobate and the dimensions of the cella were c.10,00xc.27,00m. The number of pteron columns cannot be specified. [42]
Description[edit]
Etymology[edit]
The Greek name Γαῖα (Gaia Ancient Greek: [ɡâi̯.a] or [ɡâj.ja]) is a mostly epic, collateral form of Attic Γῆ (Gē [ɡɛ̂ː]), and Doric Γᾶ (Ga [ɡâː]),[43] perhaps identical to Δᾶ (Da [dâː]),[44] both meaning "Earth". Some scholars believe that the word is of uncertain origin.[45]Beekes suggested a probable Pre-Greek origin.[46] M.L.West derives the name from the Indo-European form *dʰéǵʰōm (earth). Greek: gaia (<*gm-ya), chamai (χαμαί) on the earth, Hittite : tekan, Tocharian: tkam, Albanian: dhe, Phrygian zemelo, Proto-Slavonic :*zem-yã, Avestan: za (locative: zemi), ', Latin: hum-us. With metathesis: Vedic: ksam, Greek chthon, Gaulish (Dēvo) χdon-ion.[47]
In Mycenean Greek Ma-ka (probably transliterated as Ma-ga, "Mother Gaia") also contains the root ga-.[46][48]
Description[edit]
The Greeks invoked Gaia in their oaths, and she should be aware if one broke his oath. In the Homeric poems she appears usually in forms of oath. In Iliad the sacrifice of a black lamb is offered to Gaia and she is invoked in the formula of an oath. [49] [50]Homer considers her a physical distinct existence not clearly conceived in anthropomorphic form. Gaia does not seem to have any personal activity. In Iliad Alpheia beats with her hands the bountiful ("polyphorbos") earth, but she calls Hades and Persephone to avenge her against her son [51] In the poems of Hesiod she is personified. Gaia has a significant role in the evolution of the world. [52] She is the nurse of Zeus, and she has the epithet "Kourotrophos". Kourotrophos was the name of an old goddess who was subordinate to Ge. Dieterich believed that Kourotrophos and Potnia theron construct precisely the mother goddess. Ge is also personified in the myths of Erichthonius and Pluto. [53] Erichthonius is early mentioned in the Catalogue of ships. He is born by the Homeric earth which produces fruits and cereals (zeidoros arura). The name of Erichthonius includes chthon which is not the underground kingdom of the dead, but the Homeric earth. [54] [55][56]
In ancient times the earth was considered as a plane or a flat disk with a wide extent. [50] The earth-goddess can be identified with the nymph "Plataia" (broad one) in Plataea of Boeotia as the spouse of Zeus. [57] Homer uses the form "eureia chthon" (broad earth). Hesiod speaks for the broad-breasted earth, ("eurysternos") the sure seat of all immortals. [58] The same epithet appears in her cults at Delphi and Aegae in Achaea. In the Homeric hymn her conception is more clear and detailed. She is the Mother of the Gods, the goddess that brings forth life and blesses men with children. She is called "pammе̄tōr", the all-mother who nourishes everything. This conception is closer to the to popular belief. [59] [50]In the hymn to Apollo she is called "pheresvios" (life giving) [60] The "mother of the gods" is a form of Gaia. According to Pausanias an epithet of Ge in Athens is "the Great goddess", which is an apellation of the "Mother of the gods". She is related to the mystery cult of Phlya which seems to be original. At Athens Gaia had the cult-title Themis. In the Ashmolean Museum a vase shows Pandora (all-giving) rising from the earth and according to some scholars she may be identified with Gaia . "Anesidora" (sending up gifts) on a vase in the British Museum is an epithet of Gaia. [61] [62]
Traditionally "gaia" means "earth" and chthon, "under or "beneath the earth" however chthon has occasionally the same meaning with the earth. Pherecydes uses the name Chthonie for the primeval goddess who later became Ge and Musaeus the same name for the oracular goddess of Delphi. [57] Homer uses the for chthon the epithets "euryodeia" (broad-seated) and "polyvoteira" (all-nourishing) which can also be used for the earth. [58] In some plays of Aeschylus "chthon" is the earth-goddess Gaia.[57][63][64]
The tragic poets usually describe Gaia as mother of all, all-nourishing and all-productive who must be honoured. In Promitheus of Aeschylus Gaia is the mother mother of all ("pammetor") and in a fragment of Euripides chthon has the same epithet. [65]. In Persai of Aeschylus offerings are recommended to Ge and the spirit of the departed. She is called "pamphoros", (all bearing). Cite error: A <ref> tag is missing the closing </ref> (see the help page). In Choephori, Electra in her prayer describes Gaia as an avenger of wrong. [66] Sophocles in Philoctetes calls Gaia "pamvōtis" (all nourishing) [58][67] A famous fragment of Danaides describes the sacred marriage between heaven and earth. Ouranos and Gaia are cosmic powers and natural processes. [68] . In Chrysippus of Euripides Gaia is the mother of all in a philosophical poetic thought. "Gaia receives the drops of rain bearing the mortals and bearing food and beasts, therefore she is rightly called "mother of all". Aether of Zeus bears men and gods. Everything which is born by the earth returns to the earth, and everything born from aether returns to the sky. Nothing is destroyed, but it is transformed to another form." [69] [66]. An inscription on a gravestone in Potidaia mentions: " Aether receives the souls and "chthon" receives the bodies". According to Plutarch: " The name of Ge is beloved to every Greek and she is traditionally honoured like any other god": [66]
Cult[edit]
It seems that the worship of the "earth" was indigenous in Greece. [70]However it is doubtful if the mother-religion is rooted to the Pre-Greek population. [71]In classical times Ge was not an important deity and she didn't have any festivals. She was usually honoured together with other gods or goddesses [50]. Local cults of Gaia are rare and only some of them can be mentioned from the existing evidence.
Elements of a primitive cult of Gaia appear at Dodona in Epirus. It seems that in an old religion the earth goddess was worshipped together with the sky-god (Zeus). [72] At Thebes there was cult of "Gaia Makaira Telesforos". Telesforos means "bringing fruits to perfection". [73] The earth goddess had powers over the ghosts and the dreams which come from the underworld, therefore she acquired oracular powers. These conceptions are evident in her cults at Delphi, Athens and Aigai of Achaea. An inscription "ieron eurysternou" (sunctuary of the broad-bossomed), is mentioned at Delphi by Mnaseas. [74] A temple of Ge was built to the south of the temple of Apollo. "Eutysternos" is a surname of Ge and it had an earlier use by Hesiod. It was also given to her in her worship at the Achaean Aegai. [74]
In Eumenides the priestess announced her first prayers to "Gaia the first prophetess". At Aegai there was a very old image of the earth-goddess, and the service was in the hands of a virgin woman. The serpent represented the earth deity and was related to the chthonic oracular cult. This is evident at Delphi. Traditionally the oracle belonged originally to Poseidon and Ge and the serpent Python represents the earth spirit. Ge was probably present at the oracle of Trophonius at Livadeia.[74] The prophecies were usually given by the priestesses and not by the goddess. At Olympia her altar was called "Gaios".The altars were given the name of a deity in primitive stages of religion. At Olympia like in Dodona it seems that she was honoured together with the sky-god Zeus. At Aigai she had an oracular power. According to Pliny the priestess drank a small quantity of the blood of a bull before entering the secret cave. At Patras in the oracle of "Ge", a sacred well was used for predicting the cause of diseases.[75] At Athens Ge acquired the cult-title Themis. Themis was an oracular goddess related to Ge and she was not originally interpreted as goddess of rightneousness. [75]
The cult of Gaia was probably indigenous in Attica. In the cult of Phlya, Pausanias reports that there were altars to Dionysos , certain nymphs and to Ge, whom they called the "great goddess". The Great goddess is interpreted as "Mother of the gods" who is a form of Gaia. It seems that a mystery-cult was related to the Great-goddess. [76] An inscription on the Acropolis of Athens refers to the practice of service in honour of "Ge-Karpophoros" (bringer of fruits) in accordance with the oracle. The oracle was probably Delphic. A sanctuary on the Acropolis was the "Kourotrophion", and the earlier inscriptions mentions simply "The Kourotrophos" (nourisher of children). Pausanias mentions a double shrine of "Ge-Kourotrophos" and "Demeter-Chloe" on the Acropolis. [77] [78] Near the Olympieion of Athens there was the temenos of Ge-Olympia. Thucydides mentions that it was among the oldest sanctuaries built in Athens, where the Deucalion flood took place. [71] A chthonic ritual was performed in Athens in honour of Ge. The Genesia was a mourning festival in the month Broedromion. A sacrifice was performed to Ge, and the citizents brought offerings to the graves of the dead. [79]
An ancient Gaia cult existed at the "Marathonian Tetrapolis" near Athens . In the month Poseideon a pregnant cow was sacrificed to "Ge in the acres" and in Gamelion a sheep to" Ge-near the oracle". Both sacrifices were followed by rituals and the second was related to Daeira a divinity connected with the Eleusinian mysteries. At Eleusis Ge received a premilinary offering among other gods. [71] Ge was associated with the dead at Mykonos. Seven black lambs were offered to "Zeus Chthonios" and "Ge-Chthonia" in the month Lenaion. The worshippers were offered to feast at the place of worship. [79] At Sparta Gaia was worshipped together with Zeus. There was a double shrine of "Ge" and "Zeus Agoraios" (of the market place).[50][80]
Marriage with Zeus[edit]
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Hera is the goddess of marriage and childbirth rather than motherhood, and much of her mythology revolves around her marriage with her brother Zeus. She is charmed by him and she seduces him; he cheats on her and has many children with other goddesses and mortal women; she is intensely jealous and vindictive towards his children and their mothers; he is threatening and violent to her.[81]
In the Iliad, Zeus implies their marriage was some sort of elopement, as they lay secretly from their parents.[82] Pausanias records a tale of how they came to be married in which Zeus transformed into a cuckoo to woo Hera. She caught the bird and kept it as her pet; this is why the cuckoo is seated on her sceptre.[83] According to a scholion on Theocritus' Idylls, when Hera was heading toward Mount Thornax alone, Zeus created a terrible storm and transformed himself into a cuckoo who flew down and sat on her lap. Hera covered him with her cloak. Zeus then transformed back and took hold of her; because she was refusing to sleep with him due to their mother, he promised to marry her.[84]
In one account Hera refused to marry Zeus and hid in a cave to avoid him; an earthborn man named Achilles convinced her to give him a chance, and thus the two had their first sexual intercourse.[85] According to a version attributed to Plutarch, Hera had been reared by a nymph named Macris on the island of Euboea, but Zeus stole her away, where Mt. Cithaeron "afforded them a shady recess." When Macris came to look for her ward, the mountain-god Cithaeron drove her away, saying that Zeus was taking his pleasure there with Leto.[86]
According to Callimachus, their wedding feast lasted three hundred years.[87] The Apples of the Hesperides that Heracles was tasked by Eurystheus to take were a wedding gift by Gaia to the couple.[88]
After a quarrel with Zeus, Hera left him and retreated to Euboea, and no word from Zeus managed to sway her mind. Cithaeron, the local king, then advised Zeus to take a wooden statue of a woman, wrap it up, and pretend to marry it. Zeus did as told, claiming "she" was Plataea, Asopus's daughter. Hera, once she heard the news, disrupted the wedding ceremony and tore away the dress from the figure only to discover it was but a lifeless statue, and not a rival in love. The queen and her king were reconciled, and to commemorate this the people there celebrated a festival called Daedala.[89] During the festival, a re-enactment of the myth was celebrated, where a wooden statue of Hera was chosen, bathed in the river Asopus and then raised on a chariot to lead the procession like a bride, and then ritually burned.[90]
According to Diodorus Siculus, Alcmene, the mother of Heracles, was the very last mortal woman Zeus ever slept with; following the birth of Heracles, he ceased to beget humans altogether.[91]
Judgment of Paris[edit]
A prophecy stated that a son of the sea-nymph Thetis, with whom Zeus fell in love after gazing upon her in the oceans off the Greek coast, would become greater than his father.[92] Possibly for this reason,[93] Thetis was betrothed to an elderly human king, Peleus son of Aeacus, either upon Zeus's orders,[94] or because she wished to please Hera, who had raised her.[95] All the gods and goddesses as well as various mortals were invited to the marriage of Peleus and Thetis (the eventual parents of Achilles) and brought many gifts.[96] Only Eris, goddess of discord, was not invited and was stopped at the door by Hermes, on Zeus's order. She was annoyed at this, so she threw from the door a gift of her own:[97] a golden apple inscribed with the word καλλίστῃ (kallistēi, "To the fairest").[98] Aphrodite, Hera, and Athena all claimed to be the fairest, and thus the rightful owner of the apple.
The goddesses quarreled bitterly over it, and none of the other gods would venture an opinion favoring one, for fear of earning the enmity of the other two. They chose to place the matter before Zeus, who, not wanting to favor one of the goddesses, put the choice into the hands of Paris, a Trojan prince. After bathing in the spring of Mount Ida where Troy was situated, they appeared before Paris to have him choose. The goddesses undressed before him, either at his request or for the sake of winning. Still, Paris could not decide, as all three were ideally beautiful, so they resorted to bribes. Hera offered Paris political power and control of all of Asia, while Athena offered wisdom, fame, and glory in battle, and Aphrodite offered the most beautiful mortal woman in the world as a wife, and he accordingly chose her. This woman was Helen, who was, unfortunately for Paris, already married to King Menelaus of Sparta. The other two goddesses were enraged by this and through Helen's abduction by Paris, they brought about the Trojan War.
The Iliad[edit]
Hera plays a substantial role in The Iliad, appearing in several books throughout the epic poem. She hates the Trojans because of Paris's decision that Aphrodite was the most beautiful goddess, and so supports the Greeks during the war. Throughout the epic, Hera makes many attempts to thwart the Trojan army. In books 1 and 2, Hera declares that the Trojans must be destroyed. Hera persuades Athena to aid the Achaeans in battle and she agrees to assist with interfering on their behalf.[99]
In book 5, Hera and Athena plot to harm Ares, who had been seen by Diomedes in assisting the Trojans. Diomedes called for his soldiers to fall back slowly. Hera, Ares's mother, saw Ares's interference and asked Zeus, Ares's father, for permission to drive Ares away from the battlefield. Hera encouraged Diomedes to attack Ares and he threw his spear at the god. Athena drove the spear into Ares's body, and he bellowed in pain and fled to Mount Olympus, forcing the Trojans to fall back.[99]
In book 8, Hera tries to persuade Poseidon to disobey Zeus and help the Achaean army. He refuses, saying he doesn't want to go against Zeus. Determined to intervene in the war, Hera and Athena head to the battlefield. However, seeing the two flee, Zeus sent Iris to intercept them and make them return to Mount Olympus or face grave consequences. After prolonged fighting, Hera sees Poseidon aiding the Greeks and giving them the motivation to keep fighting.
In book 14 Hera devises a plan to deceive Zeus. Zeus set a decree that the gods were not allowed to interfere in the mortal war. Hera is on the side of the Achaeans, so she plans a Deception of Zeus where she seduces him, with help from Aphrodite, and tricks him into a deep sleep, with the help of Hypnos, so that the Gods could interfere without the fear of Zeus.[100]
In book 21, Hera continues her interference with the battle as she tells Hephaestus to prevent the river from harming Achilles. Hephaestus sets the battlefield ablaze, causing the river to plead with Hera, promising her he will not help the Trojans if Hephaestus stops his attack. Hephaestus stops his assault and Hera returns to the battlefield where the gods begin to fight amongst themselves. After Apollo declines to battle Poseidon, Artemis eagerly engages Hera for a duel. Hera however treats the challenge as unimportant, easily disarming the haughty rival goddess and beating her with her own weapons. Artemis is left retreating back to Mount Olympus in tears to cry at Zeus's lap.[99]
Epithets[edit]
Temple of Apollo Thermon[edit]
Ναός Θερμίου Απόλλωνα | |
 | |
  Shown within Greece | |
| Alternative name | Temple of Apollo-Thermon |
|---|---|
| Location | Thermo, Aetolia-Acarnania, Greece |
| Region | Aetolia |
| Coordinates | 38°33′34″N 21°40′5″E / 38.55944°N 21.66806°E |
| Type | Sanctuary |
| Length | 12.13m (40 f) |
| Width | 38.23m (126 f) |
| History | |
| Material | Wooden structure |
| Founded | 640-630BC |
| Site notes | |
| Management | 36th Ephorate of Prehistoric and Classical Antiquities |
| Public access | Yes |
| Website | Thermos |
| Doric order , 5X15 pteron columns | |
_-_Athens_NAM_AD_2_-_05.jpg)
The Temple of Apollo Thermios (Greek: Θέρμιος) also known as Thermos (Greek: Θέρμος) is a Greek temple in Thermon of Aetolia in West Greece. The sanctuary served as the regular meeting place of the Aetolian League. [101] It is considered to be the oldest temple in Greece which was built with elements of the Doric order.
Description[edit]
1. Tympanum, 2. Acroterium, 3. Sima 4. Cornice 5. Mutules 7. Frieze 8. Triglyph 9. Metope
10. Regula 11. Gutta 12. Taenia 13. Architrave 14. Capital 15. Abacus 16. Echinus 17. Column 18. Fluting 19. Stylobate
It seems that the temple was built with the aid of the Corinthians who were considered the inventors of the Doric order. The building is considered the earliest Greek temple with Doric elements. The peripteral temple of Apollo Thermios has a remarkable ground plan. It measured 12,13 X38,23 m at the stylobate and the number of pteron columns was 5x15 (angle columns are counted twice). It is considered narrow even for an archaic temple and had a central row of inner columns. The dimensions of cella with porches and adyta were c.4,60X c.32,00 M.
The first of the inner row of columns stood in antis in the the opening between the side walls of the cella and the gaps on each side of it were closed by wooden doors. There was an opisthodomus, of double the usual depth,with a single column in antis, and one more column behind it. It seems that the columns were originally of wood, which was gradually replaced with stone. (Robertson)
Comparisons with theDoric order[edit]
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- ^ a b Iliad 4.51
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- ^ Nilsson, "Geschichte", Vol I p. 350
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- ^ a b O'Brien, Joan V. (1993). The Transformation of Hera: A Study of Ritual, Hero, and the Goddess in the Iliad. Rowman & Littlefield. p. 49-56. ISBN 978-0-8476-7808-2.
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- ^ Burkert, Walter; Burkert, Walter (1998). Greek religion. Cambridge, Mass: Harvard University Press. p. 63. ISBN 978-0-674-36281-9.
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- ^ Robertson, pp. 136,327
- ^ Robertson 327
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LSJ.gaiawas invoked but never defined (see the help page). - ^ δᾶ in Liddell and Scott.
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- ^ "Paleolexicon". Retrieved 21 April 2012.
- ^ [Sacrifices to the gods as witnesses of an oath:] Bring two lambs : let one be white and the other black for Gaia (Earth) and Helios (Sun). [N.B. Chthonic Gaia receives a black animal, celestial Helios a white one.]:Iliad 3.104
- ^ a b c d e Hard: "The Rootledge handbook of Greek mythology", p.32Hard p.32
- ^ Iliad 9.568: Farnell, Cults III, p.5-6.
- ^ Farnell, Cults III, p.5-6.
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- ^ a b c M.L.West (2007). Indoeuropean poetry and myth, pp.178,179,.Oxford University Press, p.178
- ^ Farnell, Cults III, p.1-4.
- ^ Homeric Hymn to Apollo 3.341 : H.Hymn 3.341
- ^ Farnell Cults III, 25-26
- ^ Birds 971
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- ^ a b c Farnell, Cults III, p.7-8
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- ^ a b c Farnell, Cults III, 8-10.
- ^ a b Farnell, Cults III, 11-14.
- ^ Farnell, Cults III, 15-16
- ^ Nilsson, Geschichte Vol I, 457-458
- ^ Farnell, Cults III, 16-18.
- ^ a b Farnell, Cults III, 23.
- ^ Pausanias 3.11.9
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- ^ Homer, Iliad 14.295–299.
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- ^ Scholia on Theocritus' Idylls 15.64.
- ^ Ptolemaeus Chennus, New History Book 6, as epitomized by Patriarch Photius in his Myriobiblon 190.47
- ^ Eusebius, Praeparatio evangelica 3.1.84a-b; Hard, p. 137.
- ^ Callimachus, Aetia fragment 48
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- ^ Apollodorus, 3.168.
- ^ Pindar, Nemean 5 ep2; Pindar, Isthmian 8 str3–str5.
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