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Archive for the ‘Literatura’ Category

►Greek Mythology: “Selene, Goddess of the Moon”:

►Poetry: “Selene Awakens”, by Christy Birmingham:

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“Luna” by Evelyn De Morgan (1885).

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Selene is the Greek Goddess of the Moon. She is the daughter of the Titans Hyperion and Theia.

Besides, Selene is sister of the Sun-God Helios, and Eos, Goddess of the Dawn.

In classical times, Selene was often identified with Artemis, much as her brother, Helios, was identified with Apollo.

Just as Helios, from his identification with Apollo, is called Phoebus (“bright”), Selene, from her identification with Artemis, is also commonly referred to by the epithet Phoebe (feminine from the name is of Greek origin, it is likely connected to the word selas (σέλας), meaning “light”.

Both Selene and Artemis were also associated with Hecate, and all three were regarded as Lunar Goddesses, although only Selene was regarded as the personification of the moon itself. Her Roman equivalent is Luna.

Like her brother Helios, the Sun god, who drives his chariot across the sky each day, Selene is also said to drive across the heavens.

The moon chariot is often described as being silver. And while the sun chariot has four horses, Selene’s usually has two, described as “snow-white” by Ovid, or was drawn by oxen or bulls.

Selene is commonly depicted with a crescent moon, often accompanied by stars; sometimes, instead of a crescent, a lunar disc is used. Often a crescent moon rests on her brow, or the cusps of a crescent moon protrude, horn-like, from her head, or from behind her head or shoulders. From the Hellenistic period onwards, she is sometimes pictured with a torch.

Several lovers are attributed to Selene in various myths, including her brother Helios, with whom she had four daughters, known as the Horae, the four Goddesses of the seasons. The Horae were Goddesses of time, seasons and natural cycles. They were originally the personifications of nature in its different seasonal aspects, but in later times they were regarded as goddesses of order in general and natural justice. Their names in Greek were: Eiar (Spring), Theros (Summer), Phthinoporon (Autumn), and Cheimon (Winter).

Also Pan, the God of the wild, shepherds and flocks, was Selene’s lover. 

Even Zeus, the God of the sky and ruler of the Olympian gods, was her lover.  As a matter of fact, some sources report that the Nemean lion, which fell to the earth from the moon was the result of an affair of Zeus and Selene.

However, among all of them, the mortal Endymion was Selene’s most well known  lover.

Selene fell in love with the shepard, Endymion, and seduced him while he lie sleeping in a cave. Her seduction of Endymion resulted in the birth of fifty daughters, one of which was Naxos.

Their daughters represented the fifty lunar months of the Olympiad, or period of four years marking the beginning of the Olympic games in ancient Greece.

But Endymion was human, and so susceptible to aging and eventually death. Selene could not bear that fact. According to one of the most well known versions of the myth, she made certain that Endymion would remain eternally youthful by casting a spell that would cause him to sleep forever. In this way, Endymion would remain alive for always, sleeping eternally.

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►Gallery: “Selene and Endymion”:

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►A Poem By Christy Birmingham:

“Selene Awakens”: 

Drive.

Selene is moving fast,

Driving across the heavens in a

Lane of her own, behind the reins, in a

Moon chariot that lights up with her determination,

Pulled by two horses and a faith in Greek spirits larger than Earth.

 

Watch for Selene overhead, with her head shining brightly, bearing

A crescent moon that reaches from her forehead to

Your heart, as you watch her in hopes that

She will know the secret to why the

Sun chooses to sleep at night,

While she awakens and

You yearn for

Dreams.

 ©2014 Christy Birmingham.-

★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★ ★

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►About Christy Birmingham:

Christy is a canadian freelance writer, poet and author.

She is the author of the poetry collection “Pathways to Illumination” (2013), available  at Redmund Productions.

You can check out Christy Birmingham´s writer portfolio here

She also hosts two great blogs: Poetic Parfait and When Women Inspire. 

Feel free to connect with Christy at  Twitter too. 

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Christy Birmingham. Author, Poet, Freelance Writer.

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Poetic Parfait: http://poeticparfait.com/ When Women Inspire: http://whenwomeninspire.com/

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"The Moon and the Stars"(series) by Alphonse Mucha (1902).

“The Moon and the Stars”(series) by Alphonse Mucha (1902).

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►Links Post:
http://www.theoi.com/Titan/Selene.html 
http://www.maicar.com/GML/Selene.html 
http://en.wikipedia.org/wiki/Selene 
http://www.pantheon.org/articles/s/selene.html 
http://www.theoi.com/Ouranios/Horai.html
 http://www.muchafoundation.org/gallery/browse-works/object/245

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►Greek Mythology: “Phaeton, Helios’ Son”:

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"Phaeton" by Gustave Moreau (1878).

“Phaeton” by Gustave Moreau (1878).

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Phaeton (derived from the greek verb phaethô, “to shine: “the shining” or “radiant one”)  was the young son of Helios and Clymene

According to the roman poet, Ovid, Phaethon was the son of Helios, the god of the Sun, and Clymene, an Oceanid Nymph,who was also mother of the Seven Heliad Nymphs (Paethon’ sisters) .

It was not until Phaethon reached a certain age, however, that he learned that his father was indeed the Sun-god. When he realized who  his father was, Phaethon decided to meet Helios. He therefore went on a journey to the East, where he found his father’s grand palace.

Phaeton begged his father to let him drive the chariot of the sun. 

Helios tried to talk him out of it by telling him that not even Zeus would dare to drive it, as the chariot was fiery hot and the horses breathed out flames.

But Phaeton insisted and at the end Helios reluctantly conceded to his son’s wishes.

When the day came, the fierce horses that drew the chariot felt that it was empty because of the lack of the sun-god’s weight, and went out of control, setting the earth aflame

Zeus quickly realized that this was a dangerous situation. So the ruler of the Greek gods threw a thunderbolt directly at Phaethon, hurling his flaming body into the waters of the river Eridanos.

His sisters, the Heliades, gathered on the banks, and in their mourning with transformed into amber-teared poplar trees.

After his death, Phaethon was placed amongst the stars as the constellation Auriga (“The Charioteer”).

Plato used a similar analogy to the one of Phaeton’s myth in his dialogue “Phaedrus”There, Plato presents the Analogy of the Chariot to explain the tripartite nature of the human soul.

In Plato’s Phaedrus, the charioteer joins a procession of gods, led by Zeus, on this trip into the heavens and have to try to successfully pilot the chariot, controllin and balancing the black and white horse.

When the chariot plummets to earth, the horses lose their wings, and the soul becomes embodied in human flesh. The degree to which the soul falls, and the “rank” of the mortal being it must then be embodied in is based on the amount of Truth it beheld while in the heavens.

As stated by this analogy, the  rational part of the soul is represented by the charioteer. The spirited part (Thymos) is represented by the white horse while the black horse symbolizes the appetitive part of the soul.

Besides, Phaeton’s myth has similarities with Icarus’ myth, which tells the tragic story of  Dedalus’ son, a young man who is driven to prove himself by reaching the Sun with waxed wings, regardless of the consequences. 

As in Icarus’ myth, Phaeton´s moral is to “take the middle way” by warning against heedless pursuit of instant gratification (represented in both myths by the horses. And, strictly following Plato’s definition in the “Phaedrus”, by the black horse, which represents man’s appetites ). 

The implicit aristotelian idea in these myths is that virtue is “a kind of moderation as it aims at the mean or moderate amount” (Aristotle’s Golden Mean). In this last sense both myths highlight the greek idea of Sophrosyne, which etymologically means healthy-mindedness and from there moderation guided by knowledge and balance. 

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"The Fall of Phaeton" by Peter Paul Rubens  (1605).

“The Fall of Phaeton” by Peter Paul Rubens (1605).

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Onthe Riht: . On the Left: “The Sun, or the Fall of Icarus” by Merry-Joseph Blondel (1819).

On the Right: “The Fall of Phaeton” by Peter Paul Rubens (1605). On the Left: “The Sun, or the Fall of Icarus” by Merry-Joseph Blondel (1819).

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"Phaeton driving the sun-chariot"  by Nicolas Bertin (1720).

“Phaeton driving the sun-chariot” by Nicolas Bertin (1720).

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 ►Gallery: “Phaeton, Helios’ Son”:

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"The fall of Phaeton" : From the series "The Metamorphoses" (Ovid) by Hendrik Goltzius (1588).

“The fall of Phaeton” : From the series “The Metamorphoses” (Ovid) by Hendrik Goltzius (1588).

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"The Fall of Paethon" by Michelangelo (1533).

“The Fall of Paethon” by Michelangelo (1533).

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►Michelangelo Buonarotti, “The Fall of Phaeton”, a drawing based on Phaeton’s Myth (Last drawing above):

Description: At the top of the sheet, Jupiter sits on his eagle and hurls a thunderbolt at Phaethon, son of Apollo, who plunges from a horse-drawn chariot. Phaethon had asked to drive the chariot of the sun, but he lost control and to save the earth Jupiter destroyed him. Underneath, his sisters, the weeping Heliades, are changed into poplar trees while another relation, Cycnus, has become a swan. The reclining male figure is the river god, Eridanus into whose river (the River Po in Italy) Phaethon fell.

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►Suggested Poem “The Key to Unity” By Uncle Tree:

Click on the Image above to read Keith's Poem.

Click on the Image above to read Uncle Tree’s Poem.

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Links Post:
http://www.theoi.com/Titan/Phaethon.html
http://www.theoi.com/Titan/AsterPhaethon.html
http://en.wikipedia.org/wiki/Phaethon
http://www.oxforddictionaries.com/definition/english/Phaethon
http://www.britishmuseum.org/explore/highlights/highlight_objects/pd/m/michelangelo,_fall_of_phaeton.aspx

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►Last but not Least: Three Awards: 

►Here are the Award Rules, which are the same for all the awards:

1) The nominee shall display the respective logo on her/his blog.

•Note: To get the logo just click on the one which corresponds among the ones appearing in the Gallery below.

This time I will nominate new followers and/or bloggers I have recently met or that I haven’ t nominated before.

2) The nominee shall nominate ten (10) bloggers she/he admires, by linking to their blogs and informing them about it.

►Aquí están las reglas comunes a todos los Premios:

1) Ubicar el logo del Premio que le corresponda en su blog.

2) Nominar a otros diez (10) bloggers, enlazando a sus respectivos blogs e informándolos de la nominación.

•Nota: Para obtener el logo, hacer click en la imagen que corresponda al mismo, de entre todas las que aparecen debajo.

En esta oportunidad nominaré a nuevos seguidores y/ a bloggers que conocí recientemente o que aún no he nominado.

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Premio Dardos.

Premio Dardos.

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I) Black Blogger Award: I have received this award from Gorrión de Asfalto and Profecías Mayas del Fin del Mundo.Both Blogs worth checking out. The first blog features Cultural events, Poetry, Guests Posts, among the main categories. The second one has as its most important topics: Anthropology, Archeology and Mexico’s Ancient Civilizations Culture.

►My nominees for the Black Wolf Blogger Award are/Mis nominados para el Black Wolf Blogger Award son:

1.Ensayos y Poemas  2. Aquí no sobran las Palabras 3. Té, Chocolate, Café 4. Tintero y Pincel 5. Ser un Ser de Luz 6. Reescrituras 7. Ya Baki Entel Baki 8. Indahs 9. Toritto 10. Lens and Pens by Sally.

II) The Versatile Blogger Award: Micheline Walker nominated me for this award. Her blog truly stands out and it includes posts related with Art, Middle Age Literature, symbolism in art and texts and their interpretation.

I was also nominated for this award from the poetry blog Condena, Mis Poemas. If you like spanish you’d better check out poems over there (You can also use the translator!). Last but not least, I also got this one from the blog called Ritual de las Palabras, with interesting contents that include mainly brief stories and Literature in general.

►My nominees for the Versatile Blogger Award are/Mis nominados para el Versatile Blogger Award son:

1. 21 Shades of Blue 2. Lady Sighs 3. Anna: Prostor 4. Feline Alchemy 5. ABC of Spirit Talk 6. Word Dreams 7. Valentina Expressions 8. Les Rêves d’ Eugenie 9. Ramo di Parole 10. Geiko Usume.

III) Wonderful Team Member Readership Award: I got this nomination from the blog Ensayos y Poemas, which includes posts on Writing, reviews of books, Poetry and Sociology.

►My nominees for the Wonderful Team Member Readership Award are/Mis nominados para el Wonderful Team Member Readership Award son:

1. Micheline Walker  2. Gorrión de Asfalto 3. Profecías Mayas del Fin del Mundo 4.Condena, Mis Poemas 5. Sonu Duggal 6. Espace Perso de Georges 7. Family Life is More 8. Ruka de Colores 9. Le Bon Côté des Choses 10. Willowdot21

IV) Premio Dardos: He sido nominada para este Premio desde los blogs amigos en Castellano, Ser un Ser de Luz, Aquí no sobran las Palabras, Reescrituras, Tintero y Pincel y Té, Chocolate, Café. Todos estos son excelentes espacios, mayormente de Literatura, pero también de Arte, Meditación y cuestiones relacionadas con el Universo.

►Mis nominados para el Premio Dardos son:

1. Compartimos 2. De Partida 3. Postales del Futuro 4. Natan Vue 5. Corriendo en la Niebla 6. Clínica Creativa 7. Blog de Jack Moreno 8. Nascaranda 9. Debe de Haber 10. Personajes y Leyendas.

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Thanks a lot for dropping by. Best wishes to everyone, Aquileana :D

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►Greek Mythology: “Helios, the God Sun”:

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"Helios on His Chariot" (Detail) by Hans Adam Weissenkircher (Laufen, Germany 1646-1695 Graz, Austria).

“Helios on His Chariot” (Detail) by Hans Adam Weissenkircher (17th century).

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Helios was the Greek God Sun. He was also the guardian of oaths and the god of gift of sight. 

Around the time of Euripides, the sun of Helios became identified with Apollo. Helios was known by the names Sol and Phoebus in Roman mythology.

Helios was depicted as a handsome, and usually beardless, man clothed in purple robes and crowned with the shining aureole of the sun. His sun-chariot was drawn by four steeds, sometimes winged. 

As stated by Hesiod, Helios was the son of two Titans: Theia and Hyperion. In Hesiod’s “Theogony, therefore, Helios was also the brother of Eos (the goddess of Dawn) and Selene (the goddess of the Moon). It is interesting to note that the Dawn goddess Eos began the procession of morning, followed closely by her brother Helios.

According to the original myth, Helios dwelt in a golden palace located in the River Okeanos at the eastern ends of the earth. From there he emerged each dawn driving a chariot drawn by four, fiery winged steeds and crowned with the aureole of the sun. When he reached the the land of the Hesperides  (Evenings) in the West he descended into a golden cup which carried him around the northern streams of Okeanos back to his rising place in the East.

Helios was first married to his sister, Selene. Quintus Smyrnaeus makes Helios and Selene the parents of the Horae, the four Goddesses of the seasons

but overall he had many wives, among them the Oceanid Perse; from their union, Helios became the father of king Aeetes, Circe and Pasiphae, the wife of Minos and mother of the Minotaur.

Clythie was also included among Helios’ lovers. 

Clymene (Phaeton’s mother) was probably also identified with Clytie. Both of their names mean “the famous one”, and Clymene’s title Merope (“with turning face”) aptly describes the behaviour of the flower.

Helios, having loved her, abandoned her for another nymph, called Leucothea

Clythie was so angered by his treatment that she told Leucothea’s father, Orchamus, about the affair. Since Helios had defiled Leucothea, Orchamus had her put to death by burial alive in the sands.

Thus Clytie intended to win Helios back. She remained mourning Helios’ departure with neither food nor drink, for nine days on the rocks, staring at the sun, Helios. After nine days she was transformed into a heliotrope flower, the turnsole, which turns its head always to look longingly at Helios’ chariot of the sun. Modern traditions substitute the turnsole with a sunflower, which is said to turn in the direction of the sun.

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On the Left: "Clytie: Sorrow and Sunflowelite" by Frederic Leighton ( ). On the Right: "Clytie" by Evelyn De Morgan

On the Left: “Clytie: Sorrow and Sunflowelite” by Frederic Leighton (1895). On the Right: “Clytie” by Evelyn De Morgan (1887).

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"Clytie Transformed into a Sunflower" by Charles de Lafosse (17th century).

“Clytie Transformed into a Sunflower” by Charles de Lafosse (17th century).

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By the Oceanid Clymene, Helios had a son Phaeton and maybe Augeas, and three daughters, Aegiale, Aegle, and Aetheria. These three daughters and two Helios had by Neaera, Lampetie and Phaethusa, were known as the Heliades.

Phaethon was, as we said, Helios’ and the sea-nymph Clymene’ s son. In one ocassion, he drove his father’s chariot and, as he rode it alternately too close to the earth, he set the earth on fire. To stop it, Zeus killed him with a bolt of lightning. 

Another wife of Helios was the Nymph Rhode (meaning “rose” in the Greek language).

Rhode gave her name to the famous Greek island of Rhodes and Helios was the island’s patron deity and the Rhodians worshipped Helios. As a matter of fact, one of the island’s main attractions, the Colossus of Rhodes, was built in his honor.

►The Colossus of Rhodes, statue built in Helios’ honor by Chares of Lindos:

The Colossus of Rhodes was a statue of the Greek titan-god of the sun Helios, erected in the city of Rhodes, on the Greek island of the same name, by Chares of Lindos.

Being considered one of the Seven Wonders of the Ancient World, It was constructed to celebrate Rhodes’ victory over the ruler of Cyprus, Antigonus I Monophthalmus.

The construction began in 292 BC and finished twelve years later, in 280 BC. The statue itself was over 30 meters tall.

Ancient accounts, which differ to some degree, describe the structure as being built with iron tie bars to which brass plates were fixed to form the skin. The interior of the structure, which stood on a 15-meter high white marble pedestal near the Mandraki harbor entrance, was filled with stone blocks as construction progressed.

The statue stood for 56 years until Rhodes was hit by the 226 BC Rhodes earthquake. By then, it fell over onto the land.

King Ptolomey III offered to pay for the reconstruction of the statue, but the Oracle of Delphi made the Rhodians afraid that they had offended Helios, and they declined to rebuild it.

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On the Left: Colosse de Rhodes by Sidney Barclay. Illustration by  Sidney Barclay in the book by Augé de Lassus "Voyage aux Sept merveilles du monde" (1880) On the Right: Unknown Artist's misconception of the Colossus of Rhodes from the Grolier Society's 1911 "Book of Knowledge"

On the Left: Colossus. Illustration by Sidney Barclay in de Lassus’ Book “Voyage aux Sept merveilles du monde” (1880). On the Right: Unknown Artist’s misconception of the Colossus of Rhodes from the Grolier Society’s 1911 “Book of Knowledge”.

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►The Sun God Helios featuring Other Greek Myths:

•Helios in Persephone’ Myth:

Helios saw Hades abducting Persephone. Demeter didn’t think to ask him about her missing daughter, but wandered the earth morosely for months until her friend, the witchcraft goddess Hekate suggested that Helios might have been an eye witness.

•Helios’ role when Aphrodite and Ares were caught by Hephaestus:

Helios owed Hephaestus for the cup that carries him to his morning daily starting point, which the smithy god had made for him, so when he witnessed an event of importance to Hephaestus, he didn’t keep it to himself. He hurried to reveal the affair between Hephaestus’ wife Aphrodite and Ares.

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'Apollo in His Chariot with the Hours" by  John Singer Sargent (1922-25).

‘Apollo in His Chariot with the Hours” by John Singer Sargent (1922-25).

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"Apollo in His Chariot with the Hours" (Details) by John Singer Sargent (1922-25).

“Apollo in His Chariot with the Hours” (Details) by John Singer Sargent (1922-25).

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 "Phoebus Driving his chariot" by Karl Briullov (1821).

“Phoebus Driving his chariot” by Karl Briullov (1821).

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"Apollo in his Chariot" by Luca Giordano (1683).

“Apollo in his Chariot” by Luca Giordano (1683).

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"Apollo" by Giovanni Antonio Pellegrini (18th century).

“Apollo” by Giovanni Antonio Pellegrini (18th century).

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►Links Post:
http://www.theoi.com/Titan/Helios.html
http://www.fanpop.com/clubs/greek-mythology/articles/7768/title/god-sun-helios-apollo
http://www.mythography.com/myth/welcome-to-mythography/greek-gods/spirits-1/helios/
http://www.greek-gods.info/ancient-greek-gods/helios/
http://en.wikipedia.org/wiki/Clytie_(Oceanid)
http://www.theoi.com/Nymphe/NympheKlymene.html
http://en.wikipedia.org/wiki/Colossus_of_Rhodes
http://ancienthistory.about.com/od/hgodsandgoddesses/g/Helios.htm
http://jssgallery.org/paintings/mfa/Apollo_in_His_Chariot_with_the_Hours.htm
http://www.mythography.com/myth/welcome-to-mythography/greek-gods/spirits-1/helios/

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►Greek Mythology: “Aphrodite, Hephaestus, Ares and her Other Lovers”:

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"Mars and Venus Surprised by Vulcan" by Joachim Wtewael. (1601).

“Mars and Venus Surprised by Vulcan” by Joachim Wtewael. (1601).

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Hephaestus (Roman equivalent: Vulcan), the smith and craftsman of the gods, was married to Aphrodite (Roman equivalent: Venus), the goddess of love and beauty.

It was not a good  marriage because Aphrodite was as an unfaithful wife.

But Hephaestus also cheated her, for example with Athena, the Greek goddess of reason, intelligent activity, arts and literature.

Aphrodite most notable lovers were the gods Ares (God of War. Roman equivalent: Mars), Dionysius, Greek God of Wine and Fertility,  Hermes, (Greek God of herds and herald of the gods. Roman equivalent: Mercury), Zeus (King of Gods. Roman equivalent: Jupiter), Nerites (A young Sea-God who was the very first love of Aphrodite). Poseidon (Greek God of the Sea. Roman equivalent: Neptune), and the mortal, Adonis, who was Myhrra’son.

Except for a few occasions when he was overwhelmed with jealousy or resentment, Hephaestus seemed to accept this arrangement.

Aphrodite had a long love affair with Ares (Roman equivalent), the god of war and strife. Eros, god of Love, would become their son.

Ares was the great Olympian God of War, Battlelust and Manly Courage.

In Greek art he was depicted as either a mature, bearded warrior dressed in battle arms, or a nude beardless youth with helm and spear. 

Some of the more famous myths featuring the god include his adulterous affair with Aphrodite whislt she was married to Hephaestus and the slaying of Adonis, his rival for the love of Aphrodite, in the guise of a boar.

helius1Helius, the Sun God was able to see most things during the day, as he drove his sun chariot across the sky. It was one of those days that Helius witnessed Aphrodite taking her lover in her bed, while Hephaestus was absent. Helius easily recognised Ares.

So, he told everything to Hephaestus.

Hephaestus decided to take revenge on the lovers. Thus using his wit and his crafting skills he fashioned an unbreakable net and trapped the two lovers while they were in bed Hephaestus immediately walked back to his bedchamber with a host of other gods to witness the disgraced pair. Only the male Olympians appeared, while the goddesses stayed in Olympus

Poseidon tried to persuade Hephaestus to release the adulterous pair. At first, Hephaestus refused the request, because he wanted to extract the most out of his revenge, but at the end he released his wife and her love. Ares immediately fled to Thrace, while Aphrodite went to Paphos at the island of Cyprus.

According to the roman poet Ovid, Aphrodite made sure to punish the informer, the sun god Helius.

As Helius loved a nymph, named Clytie. Aphrodite made him  fall in love with another young woman, named Leucothoe, who was daughter of Orchamus (king of Persia).

Clytie became jealous of her rival, so she spread a rumour saying that she was seduced by a mortal lover. Leucothoe’s father, King Orchamus buried her alive. 

Thus, finally, Helius abandoned Clytie, and flew through the sky, driving his chariot  for nine days.

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Aphrodite and her Lovers (Source http://www.theoi.com)

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Amphora;s details. On the Left: Ares casts a spear at a Gigante from his chariot, driven by the goddess Aphrodite, while Eros aims his bow. On the Right: Aphrodite with doves  and her lover Ares. Period: Late Classic (400/350 BC).

Amphora. Details. On the Left: Ares casts a spear at a Gigante from his chariot, driven by the goddess Aphrodite, while Eros aims his bow. On the Right: Aphrodite with doves and her lover Ares. Period: Late Classic (400/350 BC).

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“Mars and Venus” by Sandro Botticelli (1483).

"Mars and Venus" by Sandro Botticelli (1483).

“Mars and Venus” by Sandro Botticelli (1483).

►Description: In the painting Venus watches Mars sleeps while two infant satyrs play carrying his armor as another rests under his arm. A fourth blows a small conch shell in his ear in an effort to wake him. Mars is sleeping the ‘little death’ which comes after making love, and not even a trumpet in his ear will wake him. The little satyrs have stolen his lance – a joke to show that he is now disarmed. The scene is set in a haunted forest, and the sense of perspective and horizon extremely tight and compact.  In the foreground, a swarm of wasps hovers around Mars’ head, possibly as a symbol that love is often accompanied by pain.

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►Aphrodite (Venus), her husband Hephaetus (Vulcan) and her lover Ares (Mars):

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►Aphrodite (Venus) and her other Lovers:

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►Links Post:
http://www.godandgoddess.com/the-goddess-aphrodite.html
http://smart-pustaka.blogspot.com.ar/2011/02/dewi-aphrodite.html 
http://www.theoi.com/Olympios/AphroditeLoves.html
http://www.timelessmyths.com/classical/lovers.html
 http://www.timelessmyths.com/classical/lovers.html
http://www.maicar.com/GML/Aphrodite.html
http://en.wikipedia.org/wiki/Mars_and_Venus_(Botticelli)
http://en.wikipedia.org/wiki/Hephaestus 
http://www.theoi.com/Olympios/HephaistosLoves.html 
http://www.greek-gods.org/olympian-gods/aphrodite.php
http://www.mythindex.com/greek-mythology/A/Ares.html

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►Greek Mythology: “Eros and Psyche”:

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“The abduction of Psyche” by William-Adolphe Bouguereau (1894).

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The myth of Eros and Psyche was originally a story by Apuleius, written in the 2nd century BC.

The Greek name for “Butterfly” is “Psyche”, which also means “Soul”. 

Hence Psyche represented the soul, being as she was an extremely beautiful Princess from Sicily.

Being jealous due to men’s admiration for Psyche, Goddess Aphrodite asked her son, Eros, to poison men’ souls in order to kill off their desire for Psyche.

But when he intended in vain to do that, Eros also fell in love with Psyche.

As Psyche was single, her parents became so desperate because of their daughter’s destiny and had no choice but to ask for an oracle, hoping that they would manage to solve the mystery and give a husband to their daughter.

The oracle said that Psyche would marry an ugly beast whose face she would never be able to see, and he would wait for her at the top of the mountain.

Up on the rock, it turned out that the God Eros, invisible in that case, was waiting for Psyche in order to avenge his mother. But instead of punishing Psyche, he unavoidably fell in love with her.  

So he asked the west wind, Zephyr, to waft her to his palace.

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“Psyche Honoured by the People” by Luca Giordano. Series of twelve scenes (1692–1702).

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“Psyche Lifted Up by Zephyrs” by Pierre-Paul Prud’hon (1800).

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Thus Psyche was abducted (1) and, once in the palace, the servants told her that new husband, will come to visit her that evening. 

Eros and Psyche consummated their love that night, though in total darkness because Eros has forbidden her to look at him.  

Hence, Psyche’ sisters persuaded her that her lover was an ugly beast (2) who would try to kill her, so she might have to do the first movement.

With the oil lamp and knife in her hands, Psyche one night was ready for murder, but when she enlightened the face of her beast-husband, she saw the beautiful God Eros. Caught by surprise, she spilled the oil on his face.

Eros woke up and flew away telling Psyche that she had betrayed him and that they would never be together again.

Psyche started searching for her lost love, and finally was suggested to beg Eros’ mother, Aphrodite to see him because she had previously imprisoned his son in her palace. Even though, she accepted Psyche’s request, telling her that she had to accomplish some tasks in order to achieve her goal.

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Cupid and Psyche

“Cupid and Psyche” by Jacques-Louis David (1817).

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Psyche's Wedding

“Psyche’s Wedding” by Edward Burne-Jones (1895).

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“Amor (Eros) and Psyche” by Jacopo Zucchi (1589).

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The first task was a matter of sorting a huge pile of mixed grains into separate piles.

Eros had secretly arranged for an army of ants to separate the piles.  So she could finally do it. Aphrodite, returning the following morning, accused Psyche of having had help, as indeed she had.

The next task involved getting a snippet of Golden Fleece (3) from each one of a special herd of sheep that lived across a nearby river.  The Gods of River or Potamoi (4) advised Psyche to wait until the sheep sought shade from the midday sun.  As the animals were sleeping, they didn’t attack her. And Psyche could fulfill Aphrodite’s second task. But, Aphrodite, once again, accused her of having had help.

For Psyche’s third task, she was given a crystal vessel in which she had to collect the black water spewed by the source of the rivers of the Underworld Styx and Cocytus (5). During her attempt to accomplish the task, she was daunted by the foreboding air of the place and dragons slithering through the rocks. Fortunately, Zeus took pity on her, and sent an eagle to battle the dragons and bring the water for her.

After accomplishing these three tasks, Psyche had to face the last and most difficult one. This fourth task was to go to the Hades (Underworld) and bring the box with The Elixir of Beauty (6) to Aphrodite, who ordered her not to open the box.

She got the elixir from hands of Persephone, Hades’ wife and Demeter’s daughter.

But Psyche was curious and opened the box (7)Morpheus (the god of sleep and dreams) had introduced a spell on it, and because of that reason, she fell completely asleep (8). 

As Eros missed his lover Psyche, he asked Zeus to help him again. And so did the ruler of the Olympian gods, who woke up Psyche from her everlasting sleep, making her immortal. 

Finally, Psyche and Eros were reunited, and even Aphrodite acknowledged Psyche’s victory.

The God of Love and the Goddesses of the Soul lived happily together and even had a daughter, whose name was Hedone (Goddess of Pleasure).

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“Psyché aux enfers” by Eugène Ernest Hillemacher (1865).

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Psyche Obtaining the Elixir of Beauty from Proserpine by Charles-Joseph Natoire (France, Nîmes and Castel Gandolfo, 1700-1777) France, circa 1735

“Psyche Obtaining the Elixir of Beauty from Proserpine” by Charles-Joseph Natoire (1735).

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“Psyche” by John Reinhard Weguelin (1890).

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“Cupid and Psyche” by Anthony van Dyck (1639).

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“Cupid and Psyche” by Jean-Pierre Saint-Ours (1843).

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•References (Corresponding to Numbers in Blue above):

(1) Psyche’s abduction by Eros remind us of Persephone’s abduction by Hades.

(2) In this sense, this myth might have similarities with the tale “The Beauty and the Beast”.

(3) In Greek mythology, the Golden Fleece is the fleece of the gold-hair winged ram. The fleece is a symbol of authority and kingship.

(4) The Greek Gods of river were known as Potamoi. They are the fathers of Naiads and the brothers of the Oceanids, and as such, the sons of Oceanus and Tethys

(5) The rivers Styx, Cocytus, Phlegethon, Acheron, Lethe all converge at the center of the underworld on a great marsh, which is also sometimes called the Styx.

(6) The Elixir of Beauty was potion that Persephone, The Queen of The Underworld owned.

(7) In this sense, this myth reminds us of the famous Pandora’s box. Zeus had given Pandora a box after she married Epimetheus. As Pandora couldn’t avoid her curiosity, she disobeyed and opened a box. As she did, she unleashed all the evils known to mankind.

(8) These facts made me think of “Sleeping Beauty”.

• For an overall, description of the Gods/Goddesses appearing on this myth, click here.

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►Links Post:
http://www.greekmyths-greekmythology.com/psyche-and-eros-myth/
http://greece.mrdonn.org/greekgods/erosandpsyche.html
http://en.wikipedia.org/wiki/Styx
http://en.wikipedia.org/wiki/Golden_Fleece
http://en.wikipedia.org/wiki/Potamoi
http://ancienthistory.about.com/cs/grecoromanmyth1/a/mythslegends_4.htm
http://ancienthistory.about.com/od/cupideros/tp/010811-Cupid-And-Psyche.htm
http://www.madelinemiller.com/myth-of-the-week-psyche-and-eros/
http://www.surlalunefairytales.com/beautybeast/other.html

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►Last but not Least: Five Awards: 

►Here are the Award Rules, which are the same for all the awards:

1) The nominee shall display the respective logo on her/his blog.

•Note: To get the logo just click on the one which corresponds among the ones appearing in the Gallery below.

2) The nominee shall nominate ten (10)  bloggers she/he admires, by linking to their blogs and informing them about it.

►Aquí están las reglas comunes a todos los Premios:

1) Ubicar el logo del Premio que le corresponda en su blog. par

2) Nominar a otros quince (15) bloggers, enlazando a sus respectivos blogs e informándolos de la nominación.

•Nota: Para obtener el logo, hacer click en la imagen que corresponda al mismo, de entre todas las que aparecen debajo.

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I) One Lovely Blogger Award: My blog has been nominated for this award by Inese from Inesemj photography, a mesmerizing blog with wonderful photos, mainly from UK’s landscapes, and mostly from beautiful Ireland.

Also a blogger friend, Non Smoking Lady Bug, from The Happy Quitter nominated me for the same award. Her blog is cool. Some of the categories she writes about are Ex Smoker Humour, Life in General and Quit Smoking… (Which, by the way reminds me I need to put aside the nicotine)….

•This Award requires to point out seven facts about you (nominee). Thus, I will very briefly add them here just to respect the bureaucratic procedure. But  if your blog was nominated you may consider yourself dismissed without prejudice :)

1. My full name is María Pedemonte Velázquez. 2. I live in Buenos Aires Argentina. 3. In a town called San Fernando. 4. My argentine ID has eight numbers. 5. Four of those eight numbers are number six. 6. Two of those numbers are number two. 7. Two of those numbers are nine… (Now guess my ID!) :D

►My nominees for the One Lovely Blogger Award are:

1. The Tropical Flowering Zone 2. Uncle’s Tree House 3. T Ibara Photo 4. John Poet Flanagan 5. Stuff Jeff Reads 6. LaVagabonde 7. Graffiti Lux and Murals 8. Emociones Encadenadas 9. Sue Slaght 10. Avian101.

II) Black Wolf Blogger Award: I have received this award from José Cervera, who hosts a blog in spanish called Ritual de las Palabras (Ritual of Words). Take a peak using the translator. He often posts great reviews of books.

►My nominees for the Black Wolf Blogger Award are:

1. Author Miranda Stone 2. JeriWB Author and Editor 3. A Solas con Caronte 4. Field of Thorns 5.Shehanne Moore 6. Poetic Parfait 7. En Humor Arte 8.Inesemj photography 9. Kev’s Blog 10. Dreamwalker’s Sanctuary

III) Premio Dardos: He sido nominada para este Premio desde Jag, A Solas con Caronte, Emociones Encadenadas y El Beso en el EspejoLos cuatro excelentes blogs, claro, en castellano.  

Jag es un blog con geniales relatos breves, cuya lectura recomiendo.

En A solas con Caronte me he encontrado con muy buenos relatos breves y otras misceláneas que conviene no perderse.

Gema, desde Emociones Encadenadas nos ofrece grandes posts. El nombre del blog es elocuente, pues las palabras en este caso acarrean sentimientos y siempre es un gusto detenerse a leer este blog.

El Beso en el Espejo, por su parte, es un  muy buen blog, con primacía literaria. Sus contenidos incluyen once capítulos de una novela intempestiva, citas y poemas.

►Mis nominados para el Premio Dardos son:

1.Chesterton Blog 2. Palabras Sosegadas 3. Alex Kiaw 4. Leire’s Room 5. Rey de Reyes 6. Jarafuel 7. Ser un Ser de Luz 8. Alpuymuz 9. Rotze Mardini 10. La Cosa Gris.

IV & V) Liebster Award & Versatile Blogger Award: Estos premios me fueron otorgados, nuevamente, desde el blog amigo A Solas con Caronte, espacio virtual que recomiendo para echar una vistazo primero y luego, definitivamente, atreverse a explorar.

I have received these two Awards from the blog  A Solas con Caronte (Alone with Charon). I recommend this blog to take a peak, firstly and then definitely, to dare to explore it. The blog is, of course in spanish, but… who is impeding you to use the translator, anyways?.

►Mis nominados para el Liebster Award son / My nominees for the Liebster Award are:

1. The Happy Quitter 2. Inesemj photography 3. A Suffolk Lane 4. El rincón de los Noctambulos 5. Ritual de las Palabras 6.El Beso en el Espejo 7. Words in the Light 8. Pambrittain 9. Talker Blogger 10. The Muscleheaded Blog

►Mis nominados para el Versatile Blogger Award son / My nominees for the Versatile Blogger Award are:

1. Cindy Knoke 2. Cindy Bruchman 3. Being Better 4. The Muscleheaded Blog 5. Jag 6. I lost my Lens Cap 7. Isaspi 8. Living with my Ancestors 9. Bluebutterfliesandme 10. Priorhouse

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►Amy Mac Donald: “Spark”:

(A song by this great scottish singer. Check out Lyrics here)

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Thank you very much for dropping by. Best wishes!, Aquileana :)

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►Greek Mythology: “Eros, God of Love and Son of Goddess Aphrodite”:

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"Red-Figure Plate with Eros" by Ascoli Satriano (Dated 340-320 BC). Walters Art Museum, Baltimore.

“Red-Figure Plate with Eros” by Ascoli Satriano (Dated 340-320 BC). Walters Art Museum, Baltimore.

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Eros was the Greek God of Love. His roman equivalent was Cupid.

In Hesiod’ s “Theogony” he is represented as a cosmic force which emerged self-born at the beginning of time to spur procreation.

Hesiod was making reference to the Protogenos (primordial deity) of procreation who emerged self-formed at the beginning of time. He was the driving force behind the generation of new life in the early cosmos.

According to Hesiod, Eros was the fourth god to come into existence, coming after Chaos, Gaia and Tartarus  (the Abyss or the Underworld).

The Orphic and Eleusinian Mysteries featured Eros as an original God, but not quite primordial, since he was one of the sons of Nyx.

The Orphics knew him as Phanes, a primal being hatched from the World Egg at creation. 

Hesiod also describes two love-gods, Eros and Himeros (Desire), accompanying Aphrodite at her birth from the sea-foam.

This second and later sense is related to Younger Eros, a boy-god armed with bow and arrows.

A minion who, according to Ovid, was son of Aphrodite, the Greek Goddess of Beauty and Ares, the Greek God of War, whose love affair represented an allegory of Love and War.

Anteros was also the son of Ares and Aphrodite and therefore Eros’ brother.

Eros and Anteros were related to the notion of “Love returned”. But, originally, Anteros was a being opposed to Eros, and fighting against him. This conflict, however, was also conceived as the rivalry existing between two lovers, and Anteros accordingly punished those who did not return the love of others

Anteros, with Eros, was one of a host of winged love gods called Erotes, the ever-youthful winged gods of love, usually depicted as winged boys in the company of Aphrodite or her attendant goddesses.

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"Venus and Cupid" by Lambert Sustris (1560).  In this painting, Venus (Aphrodite) is stroking some doves (her attributes) in the presence of her son Cupid (Eros) as she awaits his lover Mars (or Ares in the background, right) who is on his way to join her.

“Venus and Cupid” by Lambert Sustris (1560). In this painting, Venus (Aphrodite) is stroking some doves (her attributes) in the presence of her son Cupid (Eros) as she awaits his lover Mars (or Ares in the background, right) who is on his way to join her.

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"Allegory with Venus, Mars, Cupid and Time". by Guercino (1625). In this painting, winged Time points an accusing finger at baby Cupid, (Eros) held in a net that evokes the snare in which Venus (Aphrodite) and Mars (Ares) were caught by her betrayed husband Vulcan (hephasitos)

“Allegory with Venus, Mars, Cupid and Time”. by Guercino (1625). In this painting, winged Time points an accusing finger at baby Cupid, (Eros) held in a net that evokes the snare in which Venus (Aphrodite) and Mars (Ares) were caught by her betrayed husband Vulcan (hephasitos)

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"Eros et Anteros" (ou "Deux Amours qui se battent") by  Alessandro Algardi. 17th century.

“Eros et Anteros” (ou “Deux Amours qui se battent”) by Alessandro Algardi. 17th century.

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►Eros, Greek God of Love: Attributes and Themes:

•Eros (Or Cupid), The Honey Thief: In “Idylls” of Theocritus (3rd century BC), the poet tells the tale of Cupid the honey thief, the child-god is stung by bees when he steals honey from their hive. He cries and runs to his mother, who laughs, and tells him that he also delivers the sting of love.

•Eros and the Dolphin: In later art, Eros is often shown riding a dolphin. This may be a symbol representing how swiftly love moves.

•Eros, the Blinfolded Minion: In the later satirical poets, he is represented as a blindfolded child, and this is a symbol of Love being blinkered and arbitrary.

•Eros, the winged boy: He is also described a winged boy. This may suggest that lovers are flighty and likely to change their minds. He is just a boy, because love is irrational.

•Eros’ symbols: The Arrow and the Torch: His symbols are the arrow and torch, because love is said to wound and inflame the heart”. 

According to Ovid, Cupid carries two kinds of arrows, one with a sharp golden point, and the other with a blunt tip of lead.

A person wounded by the golden arrow is filled with uncontrollable desire, but the one struck by the lead feels aversion and desires only to flee.

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"Cupid, the Honey Thief" by Albrecht Dürer (

“Cupid, the Honey Thief” by Albrecht Dürer (1514).

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by Lucas Cranach the Elder (

“Cupid (Eros) complaining to Venus (Aphrodite)” by Lucas Cranach the Elder (1525).

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"Cupid riding a Dolphin" by Peter Paul Rubens (

“Cupid riding a Dolphin” by Peter Paul Rubens (1636).

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Mosaic: "Eros riding a dolphin". Imperial Roman. (1st- 2nd Century). Eros rides across the sea on the back of a dolphin. He holds a whip in one hand, and a pair of reins in the other.

Mosaic: “Eros riding a dolphin”. Imperial Roman. (1st- 2nd Century). Eros rides across the sea on the back of a dolphin. He holds a whip in one hand, and a pair of reins in the other.

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"Blindfolded, armed Cupid" by Piero della Francesca (1452/66).

“Blindfolded, armed Cupid” by Piero della Francesca (1452/66).

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►Links Post:
http://en.wikipedia.org/wiki/Greek_primordial_deities 
http://www.pantheon.org/articles/e/eros.html 
http://en.wikipedia.org/wiki/Eros
 http://www.wga.hu/html_m/r/rubens/7graphic/14sketch.html
 http://gogreece.about.com/od/greekmythology/a/eros.htm 
http://www.theoi.com/Ouranios/Eros.html
http://mythologie-laverite.jimdo.com/ant%C3%A9ros/
http://hubpages.com/hub/Aphrodite-Goddess-of-Love

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►Greek Mythology: “Myrrha, Adonis and Persephone”(Myths and Interpretation):

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“Myhrra assisted by Lucina, the Goddess of Birth” by Jean de Court (1560).

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As we know from the previous postAdonis, Myrrha’s son, was raised up for both Goddess Persephone and Aphrodite.

Myrrha’s mother (being more precise, Adonis’ grandmother) had said that her daughter Myrrha was even more beautiful than Aphrodite herself . This was taken as offensive by the goddess of Beauty, who took revenge on that.

And in this case she took revenge of Myrrha’s mother by punishing her daughter, cursing Myrrha to fall in love and lust after her father, Cinyras.

Aphrodite appears here as a trouble maker. It is not the first time that she had looked for acknowledgment of her Beauty.

We must keep in mind here the Judgement of Paris in which Aphrodite offered Helen the most beautiful mortal woman, to Prince Paris of Troy, in exchange of that famous Golden apple labeled for the fairest one.

Retaking the preceding points, roman poet Ovid referred to Myrrha’s story in “Metamorphoses,” Book 10, lines 467-518.

Myrrha was the daughter of King Cinyras and Queen Cenchreis of Cyprus.

Myrrha felt attracted to her father. Knowing the love was forbidden she fought it as hard as she could to avoid her feelings. But as he couldn’t do so, she tried to kill herself. Just before she was goindg to commit suicide, Myrrha was discovered by her nurse who finally dissuaded her.

Myrrha confided her forbidden love to the nurse. The nurse tried to make Myrrha suppress the infatuation, but could not calm the girl. Finally the nurse agreed to help Myrrha get into her father’s bed if she promised that she would not try to kill herself again.

The women got their opportunity during a feast. Myrrha’s father, King Cinyras, was drunk in his bed. The nurse helped Myrrha to get into the bed by telling the King she was a young woman who was deeply in love with him.

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"Myrrha and Cinyras". Engraving by Virgil Solis for Ovid's Metamorphoses. Book X.

“Myrrha and Cinyras”. Engraving by Virgil Solis for Ovid’s “Metamorphoses”. Book X.

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In this manner, Myrrha and the nurse were able to deceive Cinyras. The affair lasted several nights in complete darkness to conceal Myrrha’s identity. One night, Cinyras wanted to know the identity of the girl with whom he had conducted the affair. Upon bringing in a lamp, and seeing his crime, the king drew his sword and attempted to kill her but she could escape.

After becoming pregnant of her own father Myrrha walked for nine months, lost in her own guilt.

Zeus finally took pity on her and transformed her into a myrrh tree.

When it came time for the birth, the Myrrh tree was somehow assisted by the birth goddess Lucina and six water nymphs. The tree appeared to wrench and finally cracked and delivered a baby boy, who would be later called Adonis.

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"The Birth of Adonis".  Engraving by Bernard Picart for Ovid's "Metamorphoses", Book X, 476-519.

“The Birth of Adonis”. Engraving by Bernard Picart for Ovid’s “Metamorphoses”.

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Aphrodite found the baby by the myrrh tree. She sheltered Adonis as a new-born baby and entrusted him to Persephone, the wife of Hades, who was the God of the Underworld

Aphrodite fell in love with the beautiful youth (possibly because she had been wounded by Eros’ arrow).

Persephone was also taken by Adonis’ beauty and refused to give him back to Aphrodite.

The dispute between the two goddesses was settled by Zeus 

Adonis was to spend one-third of every year with each goddess and the last third wherever he chose. Thus he decided to spend two-thirds of the year with Aphrodite.

Adonis’ death was tragic. He was killed (castrated) by a wild boar and died in Aphrodite’s arms, who sprinkled his blood with nectar from the anemone.  

It was said that Adonis’ blood turned the Adonis River, or Abraham River, red each spring.

After Adonis’ death, Aphrodite was so sad that Zeus decided to make Adonis immortal, allowing him to leave the underworld, to spend eight months of the year with Aphrodite.

He always, however, had to return to Hades and remain there the other four with Persephone.

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"The Death of Adonis" by Giuseppe Mazzuoli.(1709). The State Hermitage Museum

“The Death of Adonis” by Giuseppe Mazzuoli.(1709). The State Hermitage Museum

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Something worth highlighting here. There is a remarkable analogy between Adonis’ stay in both the Underworld and the World of the Living and Persephone’s myth, being also this Goddess one of the women (with Aphrodite) who raised Myrrha’s child, Adonis. 

This is shown specifically by the fact that Persephone (Demeter’s virgin daughter) was abducted by Hades, King of the Underworld.

According to the myth, Hades planted a meadow full of the narcissus flowers in order to entice Persephone. When she pulled on the flower, the Underworld opened up and Hades sprang up, carrying her off.

Later on, he gave Persephone a pomegranate. As she ate it, the fruit somehow cemented her marriage to Hades. Thus, she was bound to Hades for six months of each year, winter and autumn.

Persephone was allowed by her husband to join her mother in the World of Living, but only when summer and springtime arrived. 

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►”Greek Myths of Myrrha. Symbolism and Interpretation”:

Critical interpretation of this myth has considered Myrrha’s refusal of conventional sexual relations to have provoked her incest, with the ensuing transformation to tree as a silencing punishment. It has been suggested that the taboo of incest marks the difference between culture and nature and that Ovid’s version of Myrrha showed this.

Myrrha’ s love for his father may be related to the Electra complex, as proposed by Carl Jung.

The Electra complex is a girl’s psychosexual competition with her mother for possession of her father. In the course of her psychosexual development, the complex is the girl’s phallic phase, a boy’s analogous experience is the Oedipus complex.

As a psychoanalytic metaphor for daughter–mother psychosexual conflict, the Electra complex derives from the 5th-century BC Greek Mythological character Electra, who plotted matricidal revenge with Orestes, her brother, against Clytemnestra, their mother, and Aegistus, their stepfather, for their murder of Agamemnon, their  father. This story is told by Sofocles in his tragedy and by Aeschylus in his trilogy “Oresteia” (Second tragedy, “The Libation Bearers”).

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►Greek Myths of Myhrra, Adonis and Persephone. Symbols and Meanings”:

•Myrrha, transformed into a Myrrh Tree: Punishment. Myrrha is transformed and rendered voiceless making her unable to break the Taboo of Incest. The word “myrrh” in Ancient Greek was related to the word μύρον (mýron), which became a general term for perfume.

•Myrrha having sexual relationships with her father: Myrrha’s behavior here might be linked to the hero archetype, known as “The Fall”. It describes a descent in action from a higher to a lower state of being, an experience which might involve defilement, moral imperfection, and/or loss of innocence. This fall is often accompanied by expulsion from a kind of paradise as penalty for disobedience and/or moral transgression.

•Myrrha feeling guilty while she is pregnant: This attitude might be associated with, was is known in the Hero Pattern, an Unhealable Wound. Here, the wound, physical or psychological, cannot be healed fully. This would also indicate a loss of innocence or purity. Often the wounds’ pain drives the sufferer to desperate measures of madness. 

•Adonis, castrated by a Wild Boar: Adonis Castration might be considered equal to a Father-Castration, performed by Cinyras (Myhrra’s father and Adonis’  father and grandfather at the same time).

Castration is here performed as an extreme punishment which leads to death. It also entrains the fact that Adonis won’t be able to have sons or daughters with his substitute mothers (Aphrodite and/or Perspehone).

The symbology of Wild Boar is that of truth, courage and confrontation.

In some native Indian tribes Wild Boar was used as a way to teach young braves how to be honest and find their courage when they told a lie to the tribe.

•Aphrodite sprinkling Adonis’ blood with nectar from the anemone: Anemone blossom stories are mostly about death – that’s why its blossom is often liken with being forsaken or left behind. In the Greek version of Adonis’ death, the Anemone is a plant that symbolizes unfading love. 

For the Christian version of the meaning of anemones, it’s a symbol of the blood that Jesus Christ shed on the cross.  That’s the reason why you’ll see a bunch of anemones on several paintings of the crucifixion.

•Adonis’ death and resurrection: The most common of all situational archetypes, Death and Rebirth grow out of the parallel between the cycle of nature and life. The cycle of death and rebirth was linked with the regeneration of vegetation and the crop seasons in ancient Greece. Besides, this myth is related to the perennial nature of beauty, as Adonis died only to be reborn in the underworld.

•Adonis’ blood, which turned the Adonis River, or Abraham River, red each spring: Red (Blood and river colors) Red represents sacrifice; violent passion, disorder, sunrise, birth, fire, emotion, wounds, death, sentiment, mother. Rivers/Streams: They represent life force and life cycle

•Adonis resurrected, spend his time with both Persephone in the Underworld and Aphrodite in The World of Living: Beyond the fact that both Goddesses raised Adonis, this metaphor might be linked to the double dichotomy Light-Life / Darkness-Death. In which Light usually suggests hope, renewal, life and intellectual illumination; whilst darkness implies the unknown, death, ignorance, or despair.

It might be also related to the opposites Hell (Underworld)/Heaven: Hell represents the diabolic forces that inhabit the universe and heaven the God Forces.

•Persephone eating the pomegranate that Hades gave her: In this myth, the pomegranate is related to the changing of seasons and might be also considered as a symbol of indivisibility of marriage. Seasons: Spring: It represents Birth and New Beginnings. Summer: Associated to maturity and Knowledge. Autumn: Linked to Decline, nearing Death, growing old. Winter: Representing Death, sleep, hibernation.

•Persephone’s realms: The Underworld: Black space. Black color: It represents darkness, chaos, mystery, the unknown, death, the unconscious and evil.

•Persephone released from the Underworld by HadesAs Persephone came back to the Living World to spend six months of each year with her mother Demeter, the flowers and crops grow great. 

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►Links Post:
http://www.uffizi.org/artworks/la-primavera-allegory-of-spring-by-sandro-botticelli/
http://www.iconos.it/le-metamorfosi-di-ovidio/libro-x/venere-e-adone/immagini/21-venere-e-adone/
http://spiritsymbols.blogspot.com.ar/2013/10/wild-boar.html
http://en.wikipedia.org/wiki/Myrrha
http://ancientsites.com/aw/Post/1260902
http://www.squidoo.com/pomegranatesymbolism
http://froggey.wordpress.com/2014/03/27/the-pomegranate-the-righteous-fruit/
http://www.auntyflo.com/flower-dictionary/anemone
http://www.goddessgift.com/goddess-myths/greek_goddess_persephone.htm
http://www.paleothea.com/SortaSingles/Persephone.html
http://mythologyinfo.webs.com/theseasons.htm
http://en.wikipedia.org/wiki/Electra_complex
http://www.muhsd.k12.ca.us/cms/lib5/CA01001051/Centricity/Domain/520/English%203/Unit%201%20–%20Early%20American%20Lit/ArchetypesandSymbols.pdf
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