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►Greek Mythology: “The Sphinx and her Riddle”:

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"Oedipus and the Sphinx" by Jean-Auguste-Dominique Ingres (1808).

“Oedipus and the Sphinx” by Jean-Auguste-Dominique Ingres (1808).

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The Sphinx  (from the greek word Σφίγξ,  meaning “to squeeze”, “to tighten up”) was a female mythical creature with the body of a lion, the breast and head of a woman, eagle’s wings and, according to some, a serpent-headed tail.

According to Hesiod, the Sphinx was daughter of Orthus and Chimaera, born in the country of the Arimi (Theog. 326).

According to Sophocles, when King Laius of Thebes was murdered, by an unknown in a Phocian road, the king’s brother-in-law Creon came to power.

It was during his regency that the Sphinx came to  Thebes, as a punishment, sent by Hera, or, according to other accounts, by Hades, and  and gobbling up people

The Sphinx guarded the entrance to the Greek city of Thebes, and to have asked a riddle, which allowed people come into the city.

On the other hand, she started ravaging the fields and threatening people as she declared that she would not depart unless anyone interpreted her riddle

King Creon in accordance with an oracle, issued a proclamation promising that he would give the kingdom of Thebes and his sister Jocasta in marriage to the person solving the riddle of the Sphinx.

The riddle of the sphinx was:

“What is it that has one voice and yet becomes four-footed and two-footed and three-footed?”.

Finally, Oedipus gave the proper answer: man, who crawls on all fours in infancy, walks on two feet when grown, and leans on a staff in old age. The sphinx thereupon killed herself. From this tale apparently grew the legend that the sphinx was omniscient, and even today the wisdom of the sphinx is proverbial.

Sphinxes were popular in ancient art, especially as sculptural grave stele set upon the tombs of men who died in youth.

Decorative sphinxes also appear in animal processions on archaic Greek vases, often alongside lions and bird-bodies sirens.

The Sphinx was originally Egyptian or Ethiopian; but after her incorporation with Grecian story, her figure was variously modified.

The Egyptian Sphinx is the figure of an unwinged lion in a lying attitude, but the upper part of the body is human.

Unlike the Greek sphinx which was a woman, the Egyptian sphinx is typically shown as a man (anandrosphinx).

And the most well known among the Egyptian representations of Sphinxes is that of Ghizeh. Although the date of its construction is uncertain, the head of the Great Sphinx now is believed to be that of the pharaoh Khafra (2558 BC -2532 BC)

The common idea of a Greek Sphinx, on the other hand, is that of a monster with a head of a woman, a body of a lion, the wings of an eagle and a serpent-headed tail. Greek Sphinxes, moreover, are not always represented in a lying attitude.

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Egyptian sphinx with a human head. (Museo Egizio, Turin). 1300 BC.

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Sphinx. The upper decorative element from grave stele in Kerameikos Museum in Athens. (550 BC).

Sphinx. The upper decorative element from grave stele in Kerameikos Museum in Athens. (550 BC).

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 ►Gallery: Sphinxs:

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"Oedipus and the Sphinx", by Gustave Moreau, (1864).

“Oedipus and the Sphinx”, by Gustave Moreau, (1864).

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Links Post:
http://en.wikipedia.org/wiki/Sphinx
http://www.theoi.com/Ther/Sphinx.html
http://www.maicar.com/GML/Sphinx.html
http://www.britannica.com/EBchecked/topic/559722/sphinx

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►Last but not Least: Real Neat Blog Award:

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Real Neat Blog Award.

Real Neat Blog Award.

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I want to thank my friend Christy Birmingham from Poetic Parfait for nominating me for a Real Neat Blog Award.Please, If you still haven’t done so, visit Poetic Parfait to read some beautiful poems by Christy. 

Here are the Award Rules:

1) The nominee shall display the respective logo on her/his blog and link to the blogger that has nominated her/him.

2) The nominee has to answer the seven (seven) questions asked by the blogger who nominated her/him.

3) The nominee shall nominate ten (10) bloggers or less, by linking to their blogs and informing them about the nomination.

The seven questions and my answers are:

I) Where do most visits to your blog come from?: 1) Argentina, 2) Mexico, 3) Colombia, 4) Spain and 5) United States.
II) What is your favorite sport?: Swimming.
III) What has been a special moment for you in 2014?: My birthday!…
IV) What is your favorite quote?: “Experience is simply the name we give to our mistakes” (Oscar Wilde).
V) What was your favourite class when still at school?: Literature and History of Art, special class during my last two years of High School.
VI) Anything you had wished to have learnt earlier?: To take things easily, I guess… (I am still learning, though). 
VII) What musical instrument have you tried to play?: Guitar, but that was a long time ago…

Finally, these are my  nominees for the Real Neat Blog Award, which I picked up among new followers and commenters. 

1. Tassy Bakes 2. D Blaine’s Space 3. Chica del Panda 4.Cedric Ced 5. Unchained Emporium 6. El Lirismo del Alfabeto 7. El Cuaderno de Clara 8. Con mucho Garbo 9. Perfume de Mujer 10. Marisa Mortes escribe

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►Greek Mythology: “The Harpies, Winged Bird Monsters”:

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"Aeneas and his Companions Fighting the Harpies" by François Perrier (17th century).

“Aeneas and his Companions Fighting the Harpies” by François Perrier (17th century).

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In Greek Mythology, a harpy was a female monster in the form of a bird with a human face.

They were  the spirits of sudden, sharp gusts of wind.

They were known as the hounds of Zeus and were sent by him to snatch away people and things from the earth.

The harpies were also they were agents of punishment who abducted people and tortured them on their way to Hades’ domains. Like the Erinyes, the harpies were employed by the gods as instruments for the punishment of the guilty.

They seem originally to have been wind spirits. Their name means “snatchers”.

Aeschylus in The “Eumenides” (Third part of “The Oresteia”) referred to them as ugly winged bird-women. 

Odysseus-SirensLater Greeks transformed Harpies into Sirens, which can be seen in depictions of Odysseus on his long trip home from Troy.

But before that, Hesiod in “Theogony” called them “two lovely-haired” creatures. He said that the harpies were winged maidens, who surpassed winds and birds in the rapidity of their flight. He also mentioned that they were the daughters of Thaumas by the Oceanid ElectraHesiod‘s two Harpies were named Aello (storm swift) and Ocypete (The swift wing).

Virgil in (“The Aeneid” 3.209) added a third one, Celaeno (the dark).

According to Virgil, Aeneas encountered harpies, as they repeatedly made off with the feast the Trojans were setting. The harpies also cursed them, saying the Trojans will be so hungry they will have eaten their own tables before reaching the end of their journey to Italy.

On the other hand, Homer (“The Iliad” 16.148) made reference to  only to one harpy, named Podarge (“fleet-foot”). She was married to wind Zephyrus, and gave birth to the two horses of Achilles.

According to roman poet Ovid, (“Metamorphoses”. Book XIII), Zeus punished King Phineus of Trace because he had the gift of prophecy and once gave away the gods’ secret plan. The King of the Gods blinded King Phineus and put him on an island, and whenever a meal was placed before him, they darted down from the air and carried it off; later writers added, that they either devoured the food themselves, or that they dirtied it by dropping upon it some stinking substance, so as to render it unfit to be eaten.

According to Virgil (“Argonautica”. Book II) when Jason and the Argonauts came to visit, the winged Boreads gave chase, and pursued the Harpies to the Strophades Islands, where the goddess Iris, the personfication of the rainbow and messenger of the gods, commanded them to turn back and leave the storm-spirits unharmed.

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"Landscape with the Expulsion of the Harpies" by  Paolo Fiammingo (1590).

“Landscape with the Expulsion of the Harpies” by Paolo Fiammingo (1590).

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►Further Features:

•In Dante‘s “Divina Commedia” (Inferno XIII) the harpies tortured the sinners, who had their punishment in the seventh ring of Hell. 

•Later on, William Blake found inspired in Dante’s description in his pencil, ink and watercolour “The Wood of the Self-Murderers: The Harpies and the Suicides” (1824 /1827. Tate Gallery, London).

•In Shakespeare‘s “Much Ado about nothing”, Benedick spots the sharp-tongued Beatrice approaching and exclaims to the Prince Don Pedro that  he would do an assortment of arduous tasks for him “rather than hold three words conference with this harpy”. Here, the term “harpy” is used metaphorically to refer to a nasty or annoying woman.

•During the Middle Ages, the harpy, often called the Jungfrauenadler or “virgin eagle”, became a popular charge in Heraldy, particulalrly in Nuremberg, Rietburg and Liechtenstein.

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►William Blake’s painting “The Wood of the Self-Murderers: The Harpies and the Suicides”, inspired by Dante’s “Divina Commedia”:

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"The Wood of the Self-Murderers: The Harpies and the Suicides" by William Blake (1824/1827).

“The Wood of the Self-Murderers: The Harpies and the Suicides” by William Blake (1824/1827).

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•Description: Dante encounters the souls of those who have committed suicide and been transformed into trees as punishment for having relinquished their bodies. According to Lavater the tree has no physiognomy, so the figures are also stripped of any individuality. Harpies, mythological birds with the heads of women, feed upon them.

Blake gives his Harpies beaks rather than noses, thereby emphasising their bestiality. The squat shape of the Harpies and their large feet are reminiscent of owls, birds described by Lavater as particularly ‘stupid’ (contrary to modern associations of the bird with wisdom).

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“Here the repellent harpies make their nests,
Who drove the Trojans from the Strophades
With dire announcements of the coming woe.
They have broad wings, with razor sharp talons and a human neck and face,
Clawed feet and swollen, feathered bellies; they caw
Their lamentations in the eerie trees” 
(Dante’s “Divina Commedia”
(Inferno XIII, Seventh ring of Hell).-

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►Gallery: “The Harpies”:

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Links Post:
http://www.theoi.com/Pontios/Harpyiai.html
http://en.wikipedia.org/wiki/Harpy
http://www.theoi.com/Pontios/Iris.html
http://patagoniamonsters.blogspot.ca/2010/04/chilean-harpy.html
http://it.wikipedia.org/wiki/Terme_di_Diocleziano
http://www.sparknotes.com/lit/aeneid/section3.rhtml
http://www.tate.org.uk/art/artworks/blake-the-wood-of-the-self-murderers-the-harpies-and-the-suicides-n03356

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►Greek Mythology: “Nemesis, the Goddess of Revenge”:

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 Justice and Divine Vengeance Pursuing Crime by Pierre-Paul Prud'hon. (1808).

“Justice and Divine Vengeance Pursuing Crime” by Pierre-Paul Prud’hon. (1808).

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Nemesis (In Greek νέμειν némein, meaning “to give what is due” was the spirit of divine retribution against those who succumb to  Hubris (arrogance before the gods).

She was also known as Rhamnusia. Another name for her was Adrasteia, meaning “the inescapable.” 

Nemesis directed human affairs in such a way as to maintain equilibrium.

Her name means she who distributes or deals out. 

She was related to the ideas of righteous anger, due enactment, or devine vengence.

The Greeks personified vengeful fate as a remorseless goddess: the goddess of revenge and righteous indignation.

Happiness and unhappiness were measured out by her, care being taken that happiness was not too frequent or too excessive. 

Nemesis has been described as the daughter of Zeus.

But, according to Hesiod, she was a child of Erebus and Nyx. She has also been considered the daughter of Nyx alone.

In the classic Greek tragedies, Nemesis appears chiefly as the avenger of crime and the punisher of hubris and as such is akin to Ate, the Greek goddess of mischief, delusion, ruin, and folly and the Erinyes.

In some metaphysical mythology, Nemesis produced the egg from which hatched two sets of twins: Helen of Troy and Clytemnestra and the Discouri Castor and Pollux.

From the fourth century onward, Nemesis, as the just balancer of Fortune´s chance, could be associated with Tyche.

Tyche (meaning “luck”; roman equivalent: Fortuna) was the presiding deity that governed the fortune and prosperity of a city, its destiny. She was the daughter of Aphrodite and Zeus or Hermes.

The Romans sometimes named Nemesis Invidia and described her as a goddess not only of the jealous indignation aroused by hubristic boasts but also as the goddess of jealousy in general.

A festival called Nemeseia was held at Athens. Nemesis was also worshipped in Patrai, Anatolia, Rhamnos and Smyrna.

Nemesis was usually depicted as a winged goddess.

Her attributes were apple-branch, rein, lash, sword, scales, rudder, and wheel. 

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►“Nemesis” (“The Great Fortune”). Engraving by Albrecht Dürer (1502):

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Nemesis (The Great Fortune) by Albrecht Dürer (1502).

“Nemesis” (“The Great Fortune”) by Albrecht Dürer (1502).

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Nemesis portrayed with a steering wheel, from a temple and statue of her in Rhamnus. In the Hellenistic period

Nemesis portrayed with a steering wheel, from a temple in Rhamnus. (Hellenistic period).

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►Links Post:
http://en.wikipedia.org/wiki/Nemesis_%28mythology%29
http://www.pinterest.com/magistramichaud/gods-of-justice-retribution/
http://www.paleothea.com/Goddesses/N/
http://www.loggia.com/myth/nemesis.html

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►Last but not Least: Excellence Blog Award: 

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Excellence blog Award.-

Excellence Blog Award.-

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I want to thank Gi from Tagirrelatos for nominating me for an Excellence Award. 

Make sure to check out her blog in order to read great, creative posts in Spanish… Anyhow, you can always use the translator ;)

►Here are the Award Rules:

1) The nominee shall display the respective logo on her/his blog and link to the blogger that has nominated her/him.

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

Note: I will nominate -in no particular order- new followers and/or great bloggers I have recently met or that I haven’t nominated yet.

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►These are my nominees for the Excellence Blog Award:

1. Swittersb and Exploring 2. Comicsgrinder 3. The Bonny Blog 4. Zimmerbitch 5. Jude’s Threshold 6. Risty’s Breath 7. K Clips 8. Jazz You Too 9. Weggieboy’s blog 10. Joëlle Jean-Baptiste

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►Greek Mythology: “The Erinyes” (The Furies):

►Poetry: Verónica Boletta: “Three”:

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"Orestes and the Erynies" by Gustave Moreau (1891).

“Orestes and the Erynies” by Gustave Moreau (1891).

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In Greek Mythology, the Erinyes were mainly goddesses of vengeance.

The name Erinnys, which is the more ancient one, was derived by the Greeks from the erinô or ereunaô, I hunt up or persecute, or from the Arcadian word erinuô, I am angry; so that the Erinnyes were either the angry goddesses, or the goddesses who hunt up or search after the criminal

The goddesses were often addressed by the euphemistic names Eumenides (“Kind Ones”) or Semnai Theai (“Venerable Goddesses”). Eumenides signifies “the well-meaning,” or “soothed goddesses”.

They were probably personified curses, but possibly they were originally conceived of as ghosts of the murdered. 

They were depicted as ugly, winged women with hair, arms and waists entwined with serpents:

 “You handmaidens, look at them there: like Gorgones, wrapped in sable garments, entwined with swarming snakes!”. Aeschylus, “Libation Beaers” (Greek tragedy C5th B.C.).

According to the Greek poet Hesiod, they were the daughters of Gaia (Earth) and sprang from the blood of her mutilated spouse Uranus; in the plays of Aeschylus, they were the daughters of Nyx; in those of Sophocles, they were the daughters of Darkness and of Gaia. Euripides was the first to speak of them as three in number.

Later authors named them Allecto (“Unceasing in Anger”), Tisiphone (“Avenger of Murder”), and Megaera (“Jealous”).

Among the things sacred to them we hear of serpents, chthonian animals associated with the Underworld. Also their sacred bird was the screech owl, a nocturnal bird of ill omen, closely associated with curses and the gods of the dead. As to the plants, they were associated to the narcissus.

They were particularly worshipped at Athens, where a festival called Eumenideia was celebrated in their honour.

These goddesses were sometimes seen as servants of Hades and Persephone in the Underworld.

As the Erinyes not only punished crimes after death, but during life on earth, they were conceived also as goddesses of fate, who, together with Zeus and the Moirae, led such men as were doomed to suffer into misery and misfortunes.

The wrath of the Erinyes manifested itself in a number of ways.

The most severe of these was the tormenting madness inflicted upon a patricide or matricide. Murderers might suffer illness or disease; and a nation harbouring such a criminal, could suffer dearth, and with it hunger and disease.

This is mostly what happens in Aeschylus’s “Oresteia”, a three-act drama of family fate, like the “Oedipus trilogy” by Sophocles.

The three parts of “The Oresteia” are: First: “Agamemnon”. Second: “The Libation Bearers“. Third and last play: “The Eumenides”.

In “Agamemnon”, Clytemnestra herself  murders his husband Agamemnon.

In “The Libation Bearers”, Clytemnestra is murdered by her son Orestes.

In the  third and last play,”The Eumenides”, Orestes is judged because of his crime by a jury composed of Athena and twelve Athenians. Although Orestes’ actions were what Apollo had commanded him to do, Orestes has still committed matricide, a grave sacrilege. Because of this, he is pursued and tormented by the terrible Erinyes. 

In Aeschylus’ tragedy “The Eumenides”, the Erinyes introduce themselves and later on, say to Orestes: 

“We claim to be just and upright. No wrath from us will come stealthily to the one who holds out clean hands, and he will go through life unharmed; but whoever sins and hides his blood-stained hands, as avengers of bloodshed we appear against him to the end, presenting ourselves as upright witnesses for the dead”. (Aeschylus’ Oresteia “The Eumenides”. 310).
“We drive matricides from their homes … Since a mother’s blood leads us, we will pursue our case against this man and we will hunt him down”… (Aeschylus’ Oresteia “The Eumenides”. 230).
“Allow us in return to suck the red blood from your living limbs. May we feed on you -a gruesome drink! We will wither you alive and drag you down, so that you pay atonement for your murdered mother’s agony”. (Aeschylus’ Oresteia “The Eumenides”. 265).

At Delphi’s Oracle, Orestes has been told by Apollo that he should go to Athens to seek the aid of the goddess Athena.

Once in Athens, Athena arranges for Orestes to be tried by a jury of Athenian citizens, with her presiding.

The Erinyes appear as Orestes’ accusers, while Apollo speaks in his defense. The jury vote is evenly split.

Athena participates in the vote and declares Orestes acquitted because of the rules she established for the trial.

Despite the verdict, the Erinyes threaten to torment all inhabitants of Athens.

Athena, however, offers the ancient goddesses a new role, as protectors of justice. Thus, she persuades them to break the cycle of blood for blood, as  as mercy should always take precedence over harshness. This threat satisfy the Erinyes, who are then led by Athena in a procession to their new city.

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"Orestes Pursued by the Furies" by William-Adolphe Bouguereau (1861).

“Orestes Pursued by the Furies” by William-Adolphe Bouguereau (1861).

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►Gallery: “The Erinyes” (The Three Furies):

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►Poetry: A poem by Verónica Boletta: “Three”:

Fate

is revenge.

Impious triad of

blood,

tears and whips.

Talion’s trident, (*)

incarnated in snakes:

haughty,

horrific and

unmentionable.

Each murder

finds punishment

in the gathering point

in which Eternity

and Infinite

turn into Hell.

Death

is not solace,

nor sheltering sky.

Hence…

madness.

©2014 Verónica Boletta.-

Note: (*) Talionthe system or legal principle of making the punishment correspond to the crime; retaliation.

●▬▬▬▬▬▬۩۩▬▬▬▬▬▬●

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►About Verónica Boletta:

Verónica lives in La Plata, Buenos Aires, Argentina. She has a degree in Economic Sciences. 

‘Numbers’ are her Career of Currency as she says.

Regardless, she has her own “B side”. She is also a writer and therefore likes to embrace ‘Words’, particularly in the shape of great poems…

So, being this said and without further ado, make sure to check out Verónica’s blog hereAlso feel free to connect with her at Twitter

Verónica Boletta dixit“Abrazo los números como profesión de divisas y las palabras como profesión y esperanza de vida. Reescribo mis credenciales y mis cartas de presentación así como borroneo en bocetos, la vida. Soy la mirada y el ojo, los sonidos y el oído, las letras del abecedario y las palabras, los pies en la tierra y la esperanza en el cielo”.~

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Verónica Boletta.-

Verónica Boletta.-

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►Links Post:
http://www.britannica.com/EBchecked/topic/222733/Furies
http://www.theoi.com/Khthonios/Erinyes.html
http://en.wikipedia.org/wiki/Erinyes
http://dutchie.org/goddess-erinyes/ 
http://www.maicar.com/GML/ERINYES.html
http://www.mythencyclopedia.com/Fi-Go/Furies.html

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►Greek Mythology: “The Moirae” (“The Three Fates”):

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"The Triumph of Death", or "The Three Fates". Flemish tapestry (probably Brussels, 1510-1520).

“The Triumph of Death”, or “The Three Fates”. Flemish tapestry (probably Brussels, 1510-1520).

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In Greek Mythology The Moirae or Moirai (in Greek Μοῖραι, meaning the “apportioners”, often called The Fates), were the three white-robed personifications of  Destiny (Roman equivalent: Parcae, “sparing ones”). They assigned to every person his or her fate or share in the scheme of things. 

Their number became fixed at three: Clotho, (spinner), Lachesis (allotter) and Atropos (unturnable).

Clotho (“spinner”) spun the thread of life from her distaff onto her spindle. Her Roman equivalent was Nona, (the ‘Ninth’), who was originally a goddess called upon in the ninth month of pregnancy.

Lachesis (“allotter” or drawer of lots) measured the thread of life allotted to each person with her measuring rod. Her Roman equivalent was Decima  (the ‘Tenth’).

Atropos (or Aisa, “inexorable” or “inevitable”) was the cutter of the thread of life. She chose the manner of each person’s death; and when their time was come, she cut their life-thread with “her abhorred shears”. Her Roman equivalent was Morta (‘Death’).

Clotho carried a spindle or a roll (the book of fate), Lachesis a staff with which she pointed to the horoscope on a globe, and Atropos a scroll, a wax tablet, a sundial, a pair of scales, or a cutting instrument.

The three were also shown with staffs or sceptres, the symbols of dominion, and sometimes even with crowns. At the birth of each man they appeared spinning, measuring, and cutting the thread of life.

Being goddesses of fate, they had to necessarily know the future, which at times they revealed, and thus became prophetic divinities. 

moirae11In Homer’s “Iliad”Moira, who was just one, acted independently from the gods. 

Only Zeuswas close to Moira. Using a weighing scale (balance,) Zeus weighed trojan hero Hector’s “lot of death” against the one of Achilles.

Zeus appeared as the guider of destiny, who gave everyone the right portion. 

In Hesiod’s  “Theogony”, the three Moirae were daughters of the primeval goddess, Nyx (“Night”).

Later, the Moirae were considered daughters of Zeus who gave them the greatest honour, and Themis, the ancient goddess of law and divine order.

According to some sources they were sisters of three of the Horae: Eunomia (lawfulness, order), Dike (Justice), and Eirene (Peace).

As goddesses of death, they appeared together with the Keres, who were Nyx’s daughters and the female spirits (daimones) of violent or cruel death and the infernal Erinnyes (or Furies), who were three goddesses who avenged crimes against the natural order.

The Moirae had sanctuaries in many parts of Greece, such as Corinth, Sparta, Olympia and Thebes.

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"The Three Fates" by Godfrey Sykes (1855).

“The Three Fates” by Godfrey Sykes (1855).

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►Gallery: “The Moirae”:

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"The Moerae: Atropus,  Clotho and Lachesis". Frescoes (135-140 BC). Ostia Antica, Italy.

“The Moerae: Atropus, Clotho and Lachesis”. Frescoes (135-140 BC). Italy.

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►Poetry: Allea Jacta Est: “The Die has been Cast”. 

(A sort of Card Poem, by Aquileana).

(Painting: “The Three Fates” by Michelangelo. 1882).

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Links Post:
http://www.theoi.com/Daimon/Moirai.html#Zeus
http://en.wikipedia.org/wiki/Moirai 
http://www.etymonline.com/index.php?term=Moira
http://www.surlalunefairytales.com/boardarchives/2002/sep2002/threefates.html

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►Last but not Least: One Lovely Blog Award: 

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September 2014. Inesemj photography & The Happy Quitter.

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I have recently been nominated from “Strings of Soulfulness” for a One Lovely Blog Award. I recommend this blog. You’ll find inspirational posts, mainly in the shape of beautiful poems. Among the introductory lines of this blog, I found these ones: “Learning to be eternal in all the ways of living”. I thought those words were both touching and wise. I bet you are nodding in agreement with me!. Hence, you’d better check out the blog in order to draw your own conclusions  and borne out the previous opinions.

►Here are the Award Ruless:

1) The nominee shall display the respective logo on her/his blog and link to the blogger that has nominated her/him.

2) The nominee shall nominate ten to fifteen (10 to 15) bloggers she/he admires, by linking to their blogs and informing them about the nomination.

In this occasion, I will nominate -in no particular order- new followers and/or great bloggers I have recently met or that I haven’t nominated yet.

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►And here are my nominees for the Lovely Blog Award:

 1. Judith Shaw 2. Sadness Theory 3. Profane Light 4. Il Mondo di Beatrice 5. Doris Pacheco 6. Jadi Campbell 7. Español con Virgulilla 8. A Rose in Bloom 9. Unchained Emporium 10. King-The Series 11. Pull of the Sun 12. El Duende de las Palabras 13. La Pelie 14. Palabras al Viento 15. Entelequia Efímera.

:star: :star::star: :star::star:

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Greek Mythology: “The Charites” (“The Three Graces”):

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Fresco from Pompeii, House of Titus Dentatus Panthera, ca 65 -79 AD; Museo Archeologico Nazionale di Napoli - Three Graces

Fresco from Pompeii, House of Titus Dentatus Panthera, ca 65 -79 AD; Museo Archeologico Nazionale di Napoli – Three Graces

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The Charites (Three Graces) were reputed to be the essence of beauty, charm, and grace and were associated with the Nine Muses, who presided and inspired arts and sciences. 

The Charites were three goddesses, who were sisters between them: Aglaia (Αγλαια Brightness), Euphrosyne (Ευφροσυνη Joyfulness), and Thalia  (Θαλια Bloom). 

The character and nature of the Charites are sufficiently expressed by the names they bear: they were conceived as the goddesses who gave festive joy and enhanced the enjoyments of life

Pindar, Olympian Ode 14“Kharites (Charites, Graces) three . . . Euphrosyne, lover of song, and Aglaia (Aglaea) revered, daughters of Zeus the all-highest . . . with Thalia, darling of harmony.”

They are said to be daughters of Zeus and Hera (or Eurynome, daughter of Oceanus) or of Helios and Aegle, a daughter of Zeus.

The Charites were also joined in the banquets, celebrations by the Horae who were the keepers of the gates to Mount Olympus.

Aglaia was the charis goddess of beauty, adornment, splendor and glory. Aglaia was a the wife of the god Hephaistos and like her she represented the creation of objects of beauty and artistic adornment.

Homer, Iliad 18. 382“Kharis (Charis) of the shining veil . . . the lovely goddess the renowned strong-armed one [Hephaistos] had married.”

Euphrosyne was the charis goddess of good cheer, joy, mirth and merriment

Thalia was the charis goddess of festive celebrations and rich and luxurious banquets. 

Frequently the Graces were taken as goddesses of charm or beauty in general and hence were associated with Aphrodite, the goddess of love; Peitho, her attendant; and Hermes, a fertility and messenger god. 

As attendants of Aphrodite they were goddesses of personal beauty and the adornments which enhanced this: makeup, oils, perfumes, fine clothing and jewellery.  

Homeric Hymn 5 to Aphrodite“She [Aphrodite] went to Kypros (Cyprus), to Paphos, wher her precinct is and fragrant altar, and passed into her sweet-smelling temple. There she went in and put to the glittering doors, and there the Kharites (Charites, Graces) bathed her with heavenly oil such as blooms upon the bodies of the eternal gods–oil divinely sweet, which she had by her, filled with fragrance.”

Sometimes they were depicted as companions of Apollo and the Muses:

Hesiod, Theogony 53: “There [on Olympos] are their [the Muses’] bright dancing-places and beautiful homes, and beside them the Kharites (Charites, Graces) . . . live in delight.”

The Charitesia were annual competitions and games in honor of the Graces. There were athletic competitions, literary, musical and dramatic contests (which took place in the theater). The Charitesia festival was held at Orchomenos near the modern town of Kalpaki.

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►Slideshare: “The Charites” (“The Three Graces”):

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►Links post
http://www.theoi.com/Ouranios/Kharites.html
http://www.talesbeyondbelief.com/nymphs/three-graces.htm
http://www.britannica.com/EBchecked/topic/240434/Grace
http://www.mythography.com/myth/welcome-to-mythography/greek-gods/spirits-1/graces/

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►Last but not Least: One Lovely Blog Award (x2): 

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One Lovely Blog Award.

One Lovely Blog Award.

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I want to thank Shehanne Moore for nominating me for a Lovely Blog Award. Shehanne is an scottish blogger and author of “Smexy Historical romance”, “the Unraveling of  Lady Fury” and “Loving Lady Lazuli”, among others. Meet Shehanne at her blog.

I also want to thank D.G. Kaye for nominating me for this same Award. Please make sure to check out her author blog. She is a canadian author and has published “Conflicted Hearts”, “Meno-What?, a Memoir” and “Words We carry”. You can also take a peek on my latest post in which I featured her new book “Words we Carry”

►Here are the Award Ruless:

1) The nominee shall display the respective logo on her/his blog and link to the blogger that has nominated her/him.

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

In this occasion, I will nominate -in no particular order- new followers and/or great bloggers I have recently met or that I haven’t nominated yet.

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►So without further ado, these are my nominees for the Lovely Blog Award:

1. Medgekorne 2. Kely has a Blog 3. Sacred Touches 4. A Universal Life 5. Dennis’ Diary of Destruction 6. Strings of Soulfulness 7. Meditation Travelogue 8. Ombreflessuose 9. Tavolozza di Vita 10. Dotedon.

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Thanks D.G Kaye and Shehanne Moore for this Award. 

By the way, I love the way Shehanne Moore featured my Lovely Blog Award nomination at her blog. 

Thank you for that, Shehanne and Hamstahs!. Aquileana :D

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Source Hamsters Images: Source: http://shehannemoore.wordpress.com/2014/11/07/one-lovely-blog-award/. The third one is mine (moi).

Source Hamsters Images: Source: http://shehannemoore.wordpress.com/2014/11/07/one-lovely-blog-award/. The third one is mine (moi).

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►Greek Mythology: “Hecate, Goddess of Crossroads”:

►Literature: D.G. Kaye’s New Book: “Words We Carry”:

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Hecate by Richard Cosway. Pen and brown ink with traces of graphite underdrawing.

“Hecate” by Richard Cosway. Pen and brown ink with traces of graphite underdrawing. Early 19th century.

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Hecate ( In Greek“influence from afar”) was the Goddess of  Crossroads, Magic, Witchcraft, The Night, Ghosts and Necromancy. 

According to the most common tradition, Hecate was a daughter of Persaeus and Asteria, whence she is also known as Perseis. Hecate’s Roman equivalent was Trivia.

She was most often shown holding two torches or a key and in later periods depicted in triple form.

Hecate has always been a deity with strong lunar associations.

She was sometimes portrayed as wearing a glowing headdress of stars, while in other legends she was described as a “Phosphorescent Angel” of the Underworld.

Hecate was associated with borders, city walls, doorways, crossroads and, by extension, with realms outside or beyond the world of the living.

The idea of borders is related to the fact that she mediated between regimes – Olympian and Titan-,  but also between mortal and divine spheres.

She is mentioned in the Homeric Hymn to Demeter and in Hesiod’s “Theogony”

She has been described as of terrible appearance, either with three bodies or three heads, the one of a horse, the second of a dog, and the third of a lion. 

She was identified with a number of other goddesses, including Selene, the Goddess of the Moon.

For being as it were the queen of all nature, she was identified with Demeter, the Goddess of the Harvest and her daughter Persephone, Hades’ wife and Queen of the Underwold.

On a note aside regarding this previous point, Hecate was also the Goddess who assisted Demeter in her search for Persephone, guiding her through the darkness with flaming torches.

It is said that Hecate was the only one watching when Hades abducted Persephone and that it was Hecate who supplied her with the seeds of the pomegranate. Whence, condemning Persephone to spend part of the year with Hades, in the Underworld, being only able to meet her mother Demeter during the spring.

Hecate’s aspect of threes is also noted  as she was probably referred to as a triple Goddess. Those Goddesses were Demeter, Persephone and Hecate. Demeter represented the old crone woman, Persephone the wife woman and Hecate the maiden.

For being a huntress and the protector of youth, Hecate has also been regarded as Artemis, the haunter Goddess.

In this sense, Apollonius Rhodius in his book “Argonautica” describes her as a virgin goddess, similar to Artemis.

In Ancient Greece she was seen as a mighty divinity, to whom mysteries were celebrated, particularly in Samothrace, Aegina, Argos and at Athens.

Hecate’s magic was that of death and the underworld, but also of oracles, of herbs and poisons, protection and guidance. 

Her torches provided light in the darkness, much like the Moon and Stars do at night, taking the seeker on a journey of initiation, guiding them as the psychopomp, like she guided Persephone on her yearly journey to and from Hades. 

Hecate’s retinue included the souls of those who died before their time, particularly children, or who were killed by force.

As she was the goddess of purifications and expiations, she was usually accompanied by Stygian dogs, from Hades’s domains.

Dogs were closely associated with Hecate in the Classical world. In art and in literature Hecate is constantly represented as dog-shaped or as accompanied by a dog. Besides, her approach was heralded by the howling of a dog.

According to other less important versions, the polecat was also related to Hecate.

The frog, an animal that supposedly can cross between two elements, also has become sacred to Hecate in modern Pagan literature.  

As to the plants linked to Hecate, the most important ones were the willow, the yew and the garlic. Also a number of other plants (mostly  psychoactive o medicinal) such as the belladonna, and the mandrake were associated with Hecate.

hecate-wheelHekate was also associated with a curious wheel shaped design, known as Hecate’s Wheel, or the “Strophalos of Hecate”.

It was a circle which enclosed a serpentine maze with three main flanges, that in turn were situated around a central, fiery spiral. The symbolism refers to the serpent’s power of rebirth. 

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"Hecate: Procession to a Witches' Sabbath" by Jusepe de Ribera (17th century).

“Hecate: Procession to a Witches’ Sabbath” by Jusepe de Ribera (17th century).

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"Hecate" by Maximilián Pirner (1901).

“Hecate” by Maximilián Pirner (1901).

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Slideshare: Goddess Hecate:

This slideshow requires JavaScript.

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"The Night of Enitharmon's Joy" by William Blake (1795).

“The Night of Enitharmon’s Joy” by William Blake (1795).

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►Links Post: 
http://en.wikipedia.org/wiki/Hecate
http://mythmaniacs.com/hecate.htm
http://www.theoi.com/Khthonios/Hekate.htm
https://home.comcast.net/~subrosa_florens/witch/hekate.html
http://hemlockandhawthorn.wordpress.com/2013/02/17/dogs-in-mythology/
http://symbolreader.net/2013/10/27/hekate-the-goddess-of-the-crossroads/
http://hekatecovenant.com/about-hekate/hekate-goddess-of-magic-sorita-deste/

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► Worth Checking Out:

►Spotlight on D.G. Kaye’s New Book, “Words We Carry”:

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Canadian Author D.G. Kaye. Find her at: www.amazon.com/author/dgkaye7

Canadian Author D.G. Kaye. Find her at: http://www.amazon.com/author/dgkaye7

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Overview/ Synopsis: “Words We Carry” focuses around women’s self-esteem issues. She talks about how and why the issues evolve, how she recognized her own issues, and how she overcame her insecurities.

Kaye writes for the woman of all ages. Her writing is easily relatable and her insights about the complexities of being a woman are expressed in her writing.

The author says: “I have been a great critic of myself for most of my life, and I was darned good at it, deflating my own ego without the help of anyone else”.

Following the paths of her own story, D.G. takes us on a journey, unlocking the hurts of the past by identifying situations that hindered her own self-esteem. Her anecdotes and confessions demonstrate how the hurtful events in our lives linger and set the tone for how we value our own self-worth.

Words We Carry is a raw, personal accounting of how the author overcame the demons of low self-esteem with the determination to learn to love herself.

You can find D.G. at: Twitter, GoodReads, Facebook and Google Plus

She also owns a great blog at:  http://dgkayewriter.com/

Visit D.G.’s author page at www.amazon.com/author/dgkaye7

And Check out her Three Books “Conflicted Hearts”, “Meno-What? A Memoir” and her latest release “Words We Carry”.

Last But not Least, make sure to follow D.G. Kaye’ s advice: “Live, Laugh, Love . . . And Don’t Forget to Breathe!”.~

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"Words We Carry" by author D.G Kaye. Find it at: www.smarturl.it/bookwordswecarry

“Words We Carry” by D.G Kaye. Click on the Book Cover to Check it out. Or Find it at: http://www.smarturl.it/bookwordswecarry

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