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#artemis orthia
caesarsaladinn · 2 years
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I wonder if anyone’s started running a modern agoge yet. it’s a tough world, so make sure your six-year-old is tougher!
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flowersandfigtrees · 10 months
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Lead figurines of the winged Artemis Orthia
Archaic Greek, Laconian, dated to 7th–6th century BCE
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that-ari-blogger · 5 months
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What exactly does Pan teach you?
So, Pan's inclusion in Stray Gods is weird, right? Not in a sense of he doesn't belong or fit in the story, because he certainly does. But why Pan?
When you think of the Greek gods, chances are you think of Zeus, Poseidon, and Hades. In Stray Gods, these big names are absent, and here is Pan, someone a large portion of players had never heard about before now, offering you some advice.
SPOILERS AHEAD
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First up, mythologically, Pan was the god of the wilds, usually. I say usually because there was no cannon for Greek Mythology because of how ancient Greece works. It wasn't so much one unified nation, but a collection of city-states with shared cultural elements. As such, different states had very different views of the deities, and these shifted over time. For example, Artemis is usually defined by a lack of romantic interest, but Sparta worshiped an epithet called Artemis Orthia, who was a goddess of fertility and childbirth. You can see why this gets complicated.
With that said, Pan is usually a god of nature and freedom, sometimes associated with medicine, sometimes associated with madness and fear, and sometimes associated with music. This is a figure who is hard to pin down.
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This doesn't really answer the question: Why is Pan?
I think the answer is his distance from the rest of the idols. Olympus is defined by tradition and the past. It is burdened by trauma, and Pan, the god of freedom, represents the exact opposite. This is a character who is desperately looking forward. He seeks grace out because of guilt over Caliope's death, and instead of confronting that, he runs as fast as he can into the future. He isn't as free as first impressions would tell you.
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Ok, enough preamble, what is this song about?
First up, this song takes the "why are they all singing" comment about musicals and looks you directly in the face to say "its magic, deal with it."
But second, and more importantly, this song offers you another choice. Stray Gods is about choosing your own fate, and the teaching song gives you an obvious one. Freddie, Pan, or neither.
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Stray Gods isn't short of incredible visuals, but this is by far my favourite. And it isn't what you think. In any other story, this would be the choice between going on the adventure or staying home, but you're going, otherwise, Grace will be killed. This is asking you how you will go about that.
Freddie, identified with small comfort, is contrasted against Pan with the very whimsical imagery of the tree. Freddie represents safety, Pan represents urgency. Freddie represents using what you know, Pan represents diving headfirst.
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Speaking of that metaphor, welcome to the waters. It's deep, you can't see the surface from here, and the murk stops you from seeing much other than Freddie and Pan. Who do you choose? Who do you trust?
What does Pan actually teach you? Not much, he explains how Grace's powers work and that's pretty much it. Except for one thing, Pan, quite accidentally, teaches you how this story will work.
Welcome to the world, it's going to be murky, you're not always going to be able to tell what is in front of you, but you can always make a choice, and you have to deal with the consequences.
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en-theos · 3 months
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How did synchronism in ancient greece work? Especially when it came to Egyptian deities? Some of the Greek pantheon were worshipped in Egypt and vice versa. Did they adapt their practice to pray to the Greek gods in the Egyptian style? I've seen many people talk about the Egyptian gods being worshipped in Greece and Rome but I barely hear about the Greek gods who were worshipped in Egypt. Did the practice change based on that region, did they do it a bit differently? I'm not even sure that I'm explaining this correctly.
Also, how did the Greeks deal with regional differences within the myths? Like the Arkadians? Or how some later claimed that in Egypt - Dionysus (Osiris) was married to Demeter (Isis) and their children were Apollo (Horus) and Artemis (Bastet). Like it's so different from the usually similar formula and genealogy of the pantheon that it's difficult to imagine that there weren't more fights and arguments about it?
i'm addressing the second part of your question first. they didn't deal with it, because they didn't feel the need to! when studying greek religion, we learn of the difference between orthodoxy and orthopraxy: religions that determine themselves by the (written) word, and attempt to find essential truth and decree by adhering to one or a set of texts (christianity and islam are examples of this) and orthopraxy, religions which hold the proper execution of rites in highest esteem, and often don't have sacred texts or don't consider them as instructional. Greek polytheism fell in the orthopraxic category, allowing for a lot of pluralism on the basis of the nature of the gods, the stories concerning those gods (this is why greek mythology has no one true version of every story) and the right way to live a moral life. discussion and debate was a part of this, which is why already very early on we had philosophers arguing against the homeric interpretation of the gods, arguing that the gods' anthropomorphism is suspect ('horses like horses and cattle like cattle also would depict the gods' shapes and make their bodies of such a sort as the form they themselves have.').
because of this, cults could create their own beliefs, tied to the cultsite/region, with little to no conflict about singular Truth. if the rituals were performed properly and the Divine Power was honoured, the fundamental requirements for Greek worship were fulfilled. thus, if a cult in any particular place had different beliefs, those were considered peculiar to the cult, but often still validated. this is also how fringe cults like orphism could have a place in or alongside greek religion, although a fraught one. the greeks were very self-aware about this, btw: herodotus and pausanias for example constantly indicate that whatever cultic beliefs, histories or practices they're documenting are true to that cults' worshippers, and they often provide a contradictory account to support their own scientific objectivity.
you'll notice that in that first part of the answer i already indicate that there was also no one right greek way to worship a god. there were certain fundamentals, of course: build a temple, have it house a cult statue, provide votive gifts, sacrifice things, have festivals, sing hymns: but 'ancient Greece' consisted of a LOT of small city-states with all their regional differences, and each cult to each god had its peculiarities. speaking of syncretism: often local gods would appropiate an Olympian god's name and so become a bigger cult than before, but retain their name as an epithet and their own cultic practices. good examples are Athena Aphaia on Aegina and Artemis Orthia in sparta. another possible early syncretism is the ephesian artemis, who had many mother goddess/fertility goddess aspects possible lent from an older regional goddess. those aspects are nearly antithetical to the common artemis, but syncretism allowed for this!
so yes, ritual practices ABSOLUTELY transferred from one culture to another as well. entire gods even got adopted, cult and all: cases of these are the phrygian cybele/kubaba, and the thracian Bendis, which both had cults alongside Isis in the harbour of Athens, Piraeus. the latter especially entered greek religion because of the popularity of thracian slaves in Athens.
that isn't to say that they didn't get greekified to an extent however: especially temples and cult statues often stayed recognizably hellenic, and in ptolemaic egypt for example you'll see egyptian depictions of isis used alongside graeco-roman depictions, etc etc.
tl;dr it's a mixed bag! anything goes! there's fundamental essentials to greek worship, mostly concerning rites rather than stories/beliefs, and highly regional differences ensure that we cannot generalize ANYTHING when it comes to a deity's worship. you'd have to look up individual cultsites to figure out what did and did not occur when gods got syncretized or transferred between cultures, however.
i have some sources from an old mediterraneanism course i followed during my first MA:
Simms, Ronda, (1989) 'Isis in classical Athens', CJ 84, 216-221
Parker, Robert (1996) Athenian religion; a history, 188-98.
Wijma, S. (2014). Embracing the immigrant: the participation of metics in Athenian polis religion (5th-4th century BC). Stuttgart.
Garland, Robert (20012), The Piraeus, Bristol, with chapter 3 on religion, immigrant religion, and syncretism
Parker, R. (2018). Greek Gods Abroad: Names, Natures and Transformations
hope this helps! for a particularly egyptological perspective i'm phoning in @rudjedet and @thatlittleegyptologist (although neither are experts on hellenistic or roman egypt afaik!!!!)
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metmuseum · 24 days
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Lead figure of a winged goddess, perhaps Artemis Orthia. late 7th–6th century BCE. Credit line: Gift of A. J. B. Wace, 1924 https://www.metmuseum.org/art/collection/search/251605
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tylermileslockett · 1 year
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Theseus series #10 (The Abduction of Young Helen) Illustrated by me
With Theseus’ strength and greatness having spread throughout Greece, Pirithous, demigod king of the Lapiths, tests Theseus by stealing a herd of his cattle. But when Theseus rides him down, Pirithous courageously turns to meet him, and the two, respecting the others beauty and bravery, unite in friendship. Later, Theseus attends Pirithous’ wedding with his wife, Hippodamia, where the centaurs become drunk, and the violent battle of the Centauromachy takes place.
Another episode has Theseus and Pirithous both vowing to wed Daughters of Zeus. First, they journey to Sparta, abducting the child Demi-god Helen, as she danced in the Spartan Temple of Artemis Orthia. Narrowly escaping the Spartan warriors in pursuit, Theseus later gives Helen to his mother for safekeeping until she comes of age.
According to Homer, Pirithous was born from Zeus (in the form of a stallion), mating with Dia. While others place Pirithous as the son of King Ixion. Pirithous and Hippodamia give birth to a son, Polypoetes, who, having been one of the suitors of Helen, later became a famous hero of the trojan war. He led forty ships, and was even one of the warriors to hide in the trojan horse. Helen and her siblings have a bizarre and fascinating origin story. Helen’s mother was Leda, a beautiful Spartan queen. Zeus, lusting for her, transformed into a swan and flew into her embrace escaping an eagle, and the pair coupled. Leda also slept with her mortal husband, King Tyndareus, and later, born from two eggs were Helen and Clytmnestra (wife of Agamemnon of Sparta) and twin boys; Castor and Pollux.
Sparta was a military centric city state famed for its army, and freedoms for its women, and was constantly at war with Athens. The Temple of Artemis Orthia was religious site for Spartan boys and girls. Orthia was originally a local goddess of fertility, nature, and vegetation. Later this goddess was combined with Artemis to create the dual goddess “Artemis Orthia.” Ancient scholars mention a rite-of-passage ceremony where young spartan boys were flogged with whips as they attempted to steal cheese from the altar. Young girls had their initiations as well, with chorus dances and fertility rites. Many votive gifts of masks and figurines were offered and placed in the temple.
Thanks for looking! to see more of my greek illustrations, please click my LINKTREE: https://linktr.ee/tylermileslockett
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the-good-spartan · 2 years
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Chief Gods Worshipped in Sparta (Not Ares!)
Twice lately I’ve heard it said that Ares was the chief god worshipped at Sparta and let me be absolutely clear, there’s no evidence for that, at all.
[Most recently seen in this video.]
I think this mistake comes from there being a temple in his honour at Gytheion, one of two known in Ancient Greece (to my knowledge). While that town was in Lakedaimon, it was Perioikic not Spartan (and yes that’s an important distinction to make.)
Their central temple was raised to Athena (Chalkioikos, the Bronze House) and second in importance seems to have been the Menelaion (dedicated to Menelaus & Helen). Their major festival was in honour of Apollo and Hyakinthos and the temple related to that cult was the most ornate in Sparta - it was at Amyklai. The final major temple was to Artemis Orthia, in Limnai. It was important to the agoge (the ‘school’ system at Sparta).
More than that, we know they carried images of the Dioscuri (Kastor & Polydeuces) into battle, not images of Ares. The Dioscuri were said to live underground beneath Therapne to the south of Sparta, and were the brothers of Helen. Brasidas, the most famous Spartan (I am biased lol) before his final battle at Amphipolis was noted making offerings explicitly to Athena, and he made a huge offering to her after a lucky victory just outside Torone, too.
I get why, if you’ve read nothing about Sparta, you might be persuaded to think that they worshipped Ares. But they didn’t, not in a predominant way. Just because Athens was named after Athena doesn’t mean she wasn’t the Spartans chief war deity, too.
You can see more information on the gods who were worshipped here.
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coinandcandle · 2 years
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Artemis Deity Guide
The Romans knew her as Diana, she is the goddess of the Moon, the hunt, the wildlife, as well as mothers and maidens.
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Who is Artemis?
Most associated with the moon and wildlife, Artemis is also known to be a goddess who reigns over childbirth, as she helped deliver her own brother soon after she herself was born. She lends a hand in the cycles of nature and the wild creatures within it.
Unlike her more extroverted brother, Artemis prefers wildlife and nature rather than hanging out with other deities. That being said, she seems to have a soft spot for humans.
She is a virgin goddess, sworn to chastity of her own will.
Parents and Siblings
Zeus is her father, her mother is Leto
Apollo is her only full sibling.
Ares
Dionysus
Hermes
Hephaestus
Heracles
Minos
Perseus
Rhadamanthus
Athena
Persephone
Eileithyia
Hebe
Eris
Helen of Troy
The Graces
The Muses
Moirae
Lovers or Partners
Orion, though not all myths agree that they were romantic partners, some believe that they were hunting partners or close friends.
Children
None
Epithets
Diana
Phoebe
Selene, the personification of the Moon, is different than Artemis but her name still became an epithet during the Hellenistic period.
Artemis Orthia
Agrotera (“she of the hunt”)
Keladeinē (“strong-voiced”)
Parthenos (“virgin”)
These included Hekatēbolos and Hekatē (“far-shooter”)
Hekaergē (“far-worker”)
Iocheaira (“she of the showering arrows”)
Delia, referring to the island where her and her brother were born
Sōteira (“savior”)
Phōsphoros (“bringer of light”)
Eileithyia (in her capacity as a goddess of childbirth)
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Artemis Daphnaia
Festivals/Holy Days
Elaphebolia
Charisteria/Kharisteria
The Munichia
The Brauronia
The Laphria
Thargelia.) Her birthday, the sixth day of the Greek month Thargelion, which would be May 24th in the Gregorian calender. (Apollos is the day after hers)
Artemisia
Notes
Artemis also held domain over initiation rites for everyone--male and female historically, though with progressive society, I mean "everyone" as in everyone. All genders included--when entering new life phases; i.e. child to adult, virgin to spouse, spouse to parent, and so on.
From literature we know that the twins didn’t immediately start out as deities of the moon and sun respectively.
Eileithyia and Hecate were mistakenly identified with Artemis and thus their names were occasionally epithets of the Goddess.
Modern Deity Work
Correspondences
Disclaimer - Not all of these are traditional or historic correspondences nor do they need to be. However, any correspondence that can be considered traditional will be marked with a (T).
Rocks/Stone/Crystals
Moonstone
Pearl
Silver
Clear quartz
Amethyst
Selenite
Opal
Herbs/Plants
Cypress (T)
Laurel (T)
Palm tree (T)
Mugwort or any other plants in the Artemisia family!
Amaranth
Lilies
Chamomile
Wildflowers
Animals
Boar (T)
Deer (Doe and Stag) (T)
Heron (T)
Bear (T)
Symbols
Bow and arrows (T)
Quiver (T)
Spears
Lyre
Crown, usually of foliage, sometimes metal with a crescent moon
The Moon (T)
Offerings
Any of the items or iconography of the things listed above
Art of or that reminds you of Artemis (T)
Meat, especially if you've hunted it yourself (T)
A lock of your hair (T)
Olives, olive oil, olive branch (T)
Honey (T)
Water (T)
Baked goods
Fruits and nuts, especially if foraged by yourself
Moon water
Acts of Devotion
Take care of and respect the nature around you
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Take up animal-focused activism
Hunt (ethically, of course!) (T)
Listen to or create music that reminds you of her.
Read/sing Hymns to her (T)
Honor her mother and Apollo; in literature they both held much love for their twin and their mom.
Research her history and mythology
Take care of children or donate to children’s shelters
Keep in mind that these are only some ideas for offerings and correspondences! Items and activities that connect you to her in a more personal way are just as good, and often better, than those you find on the internet. As with any relationship, feel it out, ask questions, and be attentive and receptive!
References and Further Reading
Artemis - Mythopedia
Mythopedia has huge lists on either page for further reading on both Artemis and Apollo.
Artemis - Wikipedia
Artemis - Theoi Project
More Epithets here and here
Artemis - Greekmythology.com
Myths of Greece and Rome; Artemis (Diana) By Jane Harrison (via Sacred-Texts)
Fun Fact about Coin: I learned a little late in the game that the “guardian angel” that had been with me since I was young was in fact Artemis. Though I haven’t worked with her for some time now.
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deathlessathanasia · 5 months
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"During the fifth century, when Polykleitus made Hera's cult-statue for her Argive sanctuary, it seems that the cuckoo was considered to be the bird-attribute of this goddess. But six centuries later, Hadrian thought it appropriate to dedicate a gold peacock in the same shrine; for by this time the peacock had become Hera's most prominent associate among the birds. Athenaeus records that peacocks were sacred to Hera, and that they were kept in her sanctuary of Samos; and although he was writing himself only in 200 AD, he was quoting Antiphanes and Menodotus who probably lived in the fourth and third centuries BC, respectively. At all events, during the second century BC, Samian coins began to be minted on which both Hera and her peacock are represented. Both Ovid and the commentator on Euripides explained the appearance of the peacock's tail-feathers by relating the story that when Argus was killed, Hera removed his hundred eyes and placed them in the tail of her bird. This legend shows how the Samian bird had been absorbed into the mythology of Argos, Hera's other principal domain; and explains why Hadrian dedicated his jewelled peacock; but it happened late in the history of the sanctuary. …
In fact, the peacock is rarely represented in Greek art, and the first certainly dated instances of Hera with this bird are Samian coins of the second century BC. It may be argued, however, that the association was established much earlier, during the Archaic period; on the evidence of the scene portrayed on an ivory comb made in about 700 BC. This object happens to have been dedicated to Artemis Orthia in Sparta; … The scene is the Judgment of Paris, and shows the three rival goddesses each with a typical attribute. Aphrodite holds a dove, Athena wears a helmet, and the third goddess, Hera,is accompanied by a bird "which must be supposed to be the peacock" But there is in fact little reason, apart from its long neck, to identify this bird as a peacock. The supposition appears to be based on external evidence of a later date; and I believe it possible that the artist is simply depicting a water-bird, an appropriate enough attribute for Hera, as for many an unspecified Archaic potnia theron. … …
According to the literary evidence cited above, the peacock cannot certainly be associated with Hera any earlier than the fourth century, and then only in Samos. I believe it possible that the Samians may have regarded the peacocks of the Heraion simply as material property of the sanctuary, and not at first, as sacred birds in a religious sense. The aetion for Hera's patronage of the peacock was probably (as the literary evidence suggests) of late invention. The only peacock-representations to be identified with certainty at any of the sanctuaries examined here are the terracotta and marble fragments from the Argive Heraion, which have not been dated, but may well have belonged (like Hadrian's jewelled bird) to the Roman period. In this period, the painted terracotta peacock's tail may have been part of an akroterion or antefix decorating the temple. Waldstein rejected his own original definition of the Geometric bronze bird from this sanctuary as a peacock, and although the bird on an Archaic engraved stone from Perachora could be a peacock (with crest and fan-shaped tail), it is rather small to identify with certainty.
I have suggested that Hera, as one of the Olympian successors to an older potnia theron, may originally have had the attribute of an unspecified water-bird; and that this bird (as I believe it appears on the comb from Artemis Orthia) became a peacock only after the Samian peacocks acquired their reputation. In view of the fact that while peacocks are known to have been dedicated at the Argive Heraion, no remains of their images have come to light at the Samian sanctuary; and since it is King Arguswho figures in the aetion for the peacock's tail, it is even possible that Hera's special association with the peacock, though inspired by the Samian birds, was an Argive invention. The scarcity of peacock-representations in her sanctuaries is therefore not really inconsistent with literary evidence as it has survived. On the other hand, nearly 200 representations of birds of various other kinds (including water-birds) have been reported in the Heraia considered in this study."
- Representations of Animals in Sanctuaries of Artemis and of Other Olympian Deities by Elinor Bevan
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artemis-potnia-theron · 9 months
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Artemis + Human Sacrifice, Blood, and Bulls
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"The cult of Artemis Brauronia had two sanctuaries: one at the ancient site of Brauron (from which the goddess derives her name), and the other in the heart of Athens on the Acropolis...a procession was held every four years — from the Temple of Artemis Brauronia on the Athenian Acropolis to Brauron — in honour of the goddess and her priestess Iphigenia.
Initially, it is easy to identify one aspect of Artemis’ duality here when considering that this procession encompasses two different urban spaces, the city and the village. In addition to this, the rituals that took place at Brauron provide us with a much more complex identity for Artemis.
Artemis of Brauron, also known as the Taurian Artemis, is mystical, and her worship was orgiastic and connected, at least in early times, with human sacrifice. According to Greek legend, there was in Tauris a goddess, whom the Greeks identified with their own Artemis, to whom all strangers that were thrown off the coast of Tauris were sacrificed (Euripides, Iphigenia in Tauris 36).
The Brauronian Artemis was also worshipped in Sparta as Artemis Orthia, goddess of the steep, or “she who stands erect.” The latter, sometimes understood as a phallic symbol, may correlate with the fact that only boys participated in this ritual. Her image is said to have been brought over, or stolen, from Brauron and consequently drove men mad.
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Tradition states that some quarrel or competition among the earliest tribes of Sparta led to violence and death around the altar of Artemis. After the slaughter there was a plague, and the Oracle prescribed that the altar be soaked in blood. The citizens selected an individual by lot who would be the human sacrifice (Herodotus, Histories 1.65).
This original tradition was eventually considered barbaric, and the ritual was adapted by the legendary lawgiver Lycurgus so that boys were scourged at her altar in such a manner that it became sprinkled with their blood.
This cruel ceremony was believed to have been introduced in the place of human sacrifices,and according to Redfield, it was not boys who were scourged but warriors, and instead of one of them dying they could all bleed together.
This is a very Spartan ritual in that it involves physical sacrifice in the sacred place of the divine. More interestingly, the ritual of the community is inscribed on the body of its citizens and denies differences, both natural and cultural, so that all men are treated equally.
Since this is clearly an initiation rite, we can see that Artemis is present in the transformation from child to adult of not just women but men too. This is further evidenced when we look at the tradition of the Taurian Artemis.
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Orestes is said to have continued on from Brauron and established the cult of Artemis Tauropolos. A kindred divinity, if not the same as the Taurian Artemis, her worship was connected with bloody sacrifices, and she is said to have produced madness in the minds of men if they looked upon her statue (Sophocles, Ajax 172). Artemis was able to cure this madness in her role as “Healer,” but she did this sparingly and only for those she deemed worthy of her gift.
According to Sophocles, Artemis Tauropolos was originally a designation of an ancient Taurian goddess who oversaw male rites of passage. The name Tauropolos has been explained in different ways, some supposing that it means the goddess worshipped in Tauris, who protects the country of Tauris, and to whom bulls are sacrificed (Sophocles, Ajax 172), while others explain it to mean the goddess riding on bulls, drawn by bulls, or killing bulls (Euripides, Iphigenia in Tauris 1457).
The bull is mostly referred to by classics scholars as an ancient and proliferous symbol of masculinity. It is thus intriguing that Artemis is associated with this symbol, though not altogether surprising when we consider her duality as a goddess of bloodshed and retribution, often viewed as Greek male characteristics, as well as mercy and healing, often viewed as Greek female responsibilities.
This shows the complexity of cultic practice, which places Artemis in the position of presiding divinity in the early lives of Greek boys and girls."
She Who Hunts: Artemis: The Goddess Who Changed the World by Carla Ionescu
(Photo credits: Archaeological Site of Brauron from the sanctuary of Artemis)
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verdantlyviolet · 2 years
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My Artemisia ἀρτεμίσια 🏹
The myths of Artemis surrounding Argos indicate she has a far larger sphere of influence than I yet give her credit. She is Peitho, the goddess who persuaded Hera to free the girls who slighted her from madness, but also she who influenced the jury to acquit Hypermnestra for betraying her father. On the road to Arkadia she is Orthia, of the steep mountain pass. Yet still too is she in the agora beside the temple of her brother, as Zeus gave her domain of the wilds and access to cities’ agorai (Callimachus).
For now I celebrate the Artemisia with what little we know of the Athenian Elaphebolia, with Artemis as goddess of the hunt and the wilds, by camping with my dog out in the bush.
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(Campsite muddy from spring rain)
Then there is the ἔλαφος. This is a cheesecake made on the festival of Elaphebolia, of wheat-flour, and honey, and sesame.
-Deipnosophists 14.55 Athenaeus
But Plato, in his Phaon, says— The mullet is not wholesome for the nerves, For it is sacred to the chaste Diana, And all excitement hates. But Hegesander the Delphian says that the mullet is accustomed to be carried about in the Artemisia, because it is accustomed diligently to hunt out and destroy the sea-hares, which are poisonous animals; on which account, as it does this to the great benefit of mankind, the mullet as a huntress is considered sacred to the goddess who is also a huntress.
-Deipnosophists 7.126 Athenaeus
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(Preserved meat and waxed hard cheese on bread thins)
Artemisia (ἀρτεμίσια) one of the great festivals celebrated in honour of Artemis in various parts of Greece, in the spring of the year. We find it mentioned at Syracuse in honour of Artemis Potamia and Soteria (Pind. Pyth. II.12). It lasted three days, which were principally spent in feasting and amusements (Liv. XXV.23; Plut. Marcell. 18). Bread was offered to her under the name of Λοχία (Hesych. s.v.). But these festivals occur in many other places in Greece, as at Delphi, where, according to Hegesander (Athen. VII p325), they offered to the goddess a mullet on this occasion; because it appeared to hunt and kill the sea-hare, and thus bore some resemblance to Artemis, the goddess of hunting.
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(Gnawing on a tasty bone)
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unfoldingrose · 1 year
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Artemisia p. 1 :: Nervine
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[Photo cred:: Native Here Nursery:: Artemisia Douglasiana]
KEY:
Underlined green text = links
Pink = anagrams [orthographically, phonetically or syntactically]
Bold = emphasis for discussion
Italic = credit
Note: Please read the links as well
Artemisia is a rhizomatous weed belonging to the Asteraceae family (Daisy family). While there are several species of Artemisia, the one I will be highlighting is Mugwort (Artemisia Vulgaris). Most of my experience is with the wild American species Artemisia Douglasiana and Artemisia Suksdorfii. Mugwort thrives in disturbed soils, and does its deepest work in disturbed bodies. Its aggressive rhizomes can overwhelm and kill roots of surrounding plants. I describe the leaves as flame shaped, with a silver back. Its volatile oil content is why Mugwort has a lengthy list of uses throughout the world.
First, I want to give some backstory on the name of Artemisia. Artemisia stems from Greek goddess Artemis. Delve into the article Becoming Classical Artemis: A Glimpse at the Evolution of the Goddess as Traced in Ancient Arcadia as means to gain more understanding about Mugwort’s functionality both physically, and spiritually- thru the characteristics of Goddess Artemis.
Goddess Artemis’s original prehistoric form was that of an animal-shape. She “appeared as a goddess of wild beasts, especially those who live in remote places in wooded mountains,” and also went by the alias ‘Kallisto.’
Below are some notes to further illustrate Artemis’s origins
Kallisto ~ bear-nymph::
teen girls considered ~little bears::
Artemis Orthia ~ bear figurine//Orthia, meaning straight, upright, in proper order [[anagram Orthia::THOR::ROTH::AORTA]]
Artemis @ Kyrena ~ sacred law of pregnant women to offer sacrifice to the Bear before giving BEARth [[birth]]
Protectress of little girls and maidens until the age of marriage; responsible for safe delivery of children
Now, I’m taking you deeper into the bold words from above. To start, it seems in the article that the primary animal goddess Artemis took form in was a bear. This is important because I learned from an #Oracle that the midbrain, our forward most portion of the brain stem, likens itself into the shape of a bear...funny how that works. I consider this key to grasp how and *where* Mugwort behaves when administered to a person. Succinctly, the midbrain has many functions, and is a continuation of the olfactory cortex responsible for memory [[dream]] processing and smell. The midbrain is considered “archipallium” in origin- which is to say phylogenetically the eldest region of the brain’s cerebral cortex. In the same way, Mugwort is called “the oldest of plants” in Charm of the Nine Worts. Mugwort’s classification as a nervine is due to easing anxiety, nervousness, and primal fears held in the midbrain. The source of this stress may exist due to trauma, karma, *generational or otherwise.
To take things further into the nervine properties of Mugwort, lets step into its signature silver-flame leaves. The Force of the metal Silver is alkhemically attributed to the Moon; on the periodic table Silver is #47. Native silver is mostly found in earth’s crust, and alloyed::allied with gold, argentite, and chlorargyrite. Silver is rarely found standalone- it is usually coupled with metals such as Copper (Venus), Gold (Sun), Lead (Saturn), and Zinc. Therefore, I surmise that Mugwort pairs well with other plants that are ruled by Venus (Copper), Sun (Gold), and Saturn (Lead). A Mugwort person may also need to increase the Zinc in their diets in tandem with the herb. I recommend oysters and fish for ZInc, but I will discuss that in another article.
 In alchemy, refined Oil of Silver “cleanses the receptor sites deep within the limbic system, lowers accumulated stress hormones long enough for the brain to generate new neural pathways that strengthen positive thinking” when ingested. Kymia Arts.
Mugwort’s “flame” shaped leaves makes known the ‘temperature’ and tastes of Mugwort. Warming, pungent, and bitter. This warmth, according to Sajah Popham, is a rare quality in a nervine plant, as most of them are cooling. In this way, Mugwort is not only associated with the Moon, but also fiery sister Venus. With the heat of Venus, it is no coincidence that Mugwort responds well when burned and smoked. It has been recorded several times as a smokeable herb, and even a Kanabyss replacement. In Traditional Chinese Medicine, practitioners use Mugwort in Moxibustion. The special preparation of a flammable Moxa releases fragrant, medicinal oils. According to TCM, this heat warms up various channels in the body and dispels cold, promotes blood circulation, strenghtens Qi, and more. I also say experiment with taking dried or fresh Mugwort in steam rooms and sauna.
Below is the mental/psychological picture of one who benefits from Mugwort.
Excerpt from Sajah Popham’s Mugwort Materia Medica:
- Dyslexic, difficulty recognizing words but has complex thoughts - Disorders of sleep and imagination - Body seems to be asleep, but mind is awake - When they sleep deep they have vivid dreams
.... - Lies awake in bed for long periods of time, thinking, imagining - Epileptic seizures, sensitivity to light, sleep disorders - Irritation of the nervous system
“… Dorothy Hall profiles the Mugwort person as being “highly intelligent with complex thoughts that are difficult to describe, speech disorders and dyslexia, highly elevated senses, sensitivity to light and sound, with great difficulty getting deep sleep. It is suited to people in whom the intuitive, psychic, psychological, creative, and artistic side of the mind is highly developed, but who have trouble with expression, or with the world around them.” These are all qualities that we would associate with an excess of vata, or wind/ tension, to connect this description to our energetic qualities above.
In addition to the higher mental qualities of Mugwort, I consider Her to be a Dream Modulator. She has the ability to lessen or increase frequency of dreams. As a dreamer myself, I noticed deeper sleep and reduced dreaming while taking mugwort. However, the dreams I *did* have- the messages provided me with clarity. In an individual who dreams infrequently, or desires to dream more, Mugwort opens them up to the dream world, and increases their dream intensity.
Dream Modulation Notes:
- Soothes the hyperactive & nightmarish dreamer trapped in the astral; allows them to get real rest
- Increases dream activation in those disconnected from the dream realm - Opens one to wisdom when dreaming - Allows for messages to really get the thru the mesencephalon (aka Midbrain) and heal
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eclecticfiend · 1 year
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Matthew Monroe - ca. 1880
Clan Ventrue, 9th of the line of Artemis Orthia, Autarkis
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Idk if this is what he's supposed to look like (I'm really bad at interpreting descriptions of people and this is the best I could make out of long, serious face, around 30 without loosing my mind over it lol)
@mz-elysium how'd i do?
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togipuff · 8 months
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Uh... hi. I don't know what I'm doing.
Artemis Orthia @ Crystal, Zalera.
You can call me Artemis or Togipuff, any pronouns are fine.
I'm just here to like FFXIV things and send my doodles and gposes into the void.
MSQ spoilers probably and sometimes NSFW.
I'm still learning to draw so please be gentle.
Twitter: @togipuff | Card: artemis-orthia.carrd.co
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📝 Antonia
@the-road-from-calvary
Antonia Vicario (Ventrue- childe of Alice Hawkins, decended from Artemis Orthia) [Camarilla]
Embraced as a Cam, then defected as part of the Anarch revolt. Spent some time as a sweeper, before becoming disillusioned and returning to the Tower.
Wonder if any of Del or Zen's friends have heard of her. Or friends of friends? San Diego's not so far away, I bet if I did some digging among the old timers, I could eventually turn up a story or two....
Kinda respect she's had the courage to throw caution to the wind and drop everything to go after what she wants when things aren't living up to her expectations. Kinda reminds me of Johnny in that respect, though I suspect that she'd be unimpressed by my being impressed about that. C'est La Vie!
Something of a kindred scholar, with an interest in our history. Focuses primarily, I believe, on Carthage? Should keep that in mind in case it could ever become a useful contact to have. For B, or, y'know, for me. History is cool!
Hired me to steal an anniversary gift for her partner, which was exceedingly sweet! And one of the rare times I didn't have to rely on B's reputation to get work from kindred outside of LA, which is always a plus. Hopefully I made a good impression!
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metmuseum · 3 months
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Lead figure of a winged goddess, possibly Artemis Orthia. late 7th–6th century BCE. Credit line: Gift of A. J. B. Wace, 1924 https://www.metmuseum.org/art/collection/search/251613
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