Hestia

Women's mobility is central to understanding cultural constructions of gender. Regarding ancient cultures, including ancient Greece, a re-evaluation of women's mobility within the household and beyond it is currently taking place. This invites an informed analysis of female mobility in Greek myth, under the premise that myth may open a venue to social ideology and the imaginary.

Female Mobility and Gendered Space in Ancient Greek Myth offers the first comprehensive analysis of this topic. It presents close readings of ancient texts, engaging with feminist thought and the 'mobility turn'. A variety of Olympian goddesses and mortal heroines are explored, and the analysis of their myths follows specific chronological considerations. Female mobility is presented in quite diverse ways in myth, reflecting cultural flexibility in imagining mobile goddesses and heroines. At the same time, the out-of-doors spaces that mortal heroines inhabit seem to lack a public or civic quality, with the heroines being contained behind 'glass walls'. In this respect, myth seems to reproduce the cultural limitations of ancient Greek social ideology on mobility, inviting us to reflect not only on the limits of mythic imagination but also on the timelessness of Greek myth.

A study of the role of religion in the foundation of Greek colones: the Delphic Oracle, the role of seers (manteis), rituals of transfer (sacred fire), and the establishment of sacred precincts. How did Greeks know where to settle their Gods? A major step in the history of Greek religion is revealed. The second part discusses aspects of the cult for founders and stresses the innovative aspects of the emergence of the polis among colonies.

Vesta and the Vestal priestesses represented the very core of Roman cultural identity, and Augustus positioned his public image beside them to augment his political legitimacy. Through analysis of material culture, historiography, and poetry that originated during the principate of Augustus, it becomes clear that each of these sources of evidence contributes to the public image projected by the leader whom Ronald Syme considered to be the first Roman emperor. The Ara Pacis Augustae and the Res Gestae Divi Augustae embody the legacy the Emperor wished to establish, and each of these cultural works contain significant references to the Vestals. The study of history Livy undertook also emphasized the pathetic plight of Rhea Silvia as she was compelled to become a Vestal. Livy and his contemporary Dionysius of Halicarnassus explored the foundation of the Vestal Order and each writer had his own explanation about how Numa founded it. The Roman poets Virgil, Horace, Ovid, and Tibullus incorporated Vesta and the Vestals into their work in a way that offers further proof of the way Augustus insinuated himself into the fabric of Roman cultural identity by associating his public image with these honored clerics.

BAB I PENDAHULUAN 1.1. Tujuan percobaan 1. Menentukan waktu homogen dengan variasi kecepatan putar pada pengaduk turbin dan pengaduk propeller tanpa menggunakan baffle 2. Menentukan pola aliran dengan variasi kecepatan putar pada pengaduk turbin dan pengaduk propeller tanpa menggunakan baffle 3. Menentukan power input pada pengaduk turbin dan pengaduk propeller tanpa menggunakan baffle 1.2.Dasar teori 1.2.1. Pengertian Pengadukan dan pencampuran zat cair Pengadukan adalah suatu operasi kesatuan yang mempunyai sasaran untuk menghasilkan pergerakan tidak beraturan dalam suatu cairan, dengan alat mekanis yang terpasang pada alat di atas. Sedangkan pencampuran (mixing) adalah peristiwa menyebarnya bahan-bahan secara acak, dimana bahan yang satu menyebar kedalam bahan yang laindan sebaliknya, sedang bahan-bahan itu sebelumya terpisah dalam dua fase atau lebih.

Surprisingly, the interaction between Milesian and Megarian colonisation in the 7th/6th centuries BCE has rarely been addressed. Krister Hanell, in his comparative study on Megara and her colonies, published in 1934, already came to the conclusion that Megara and Miletos had built up a “Kolonisationsbündnis”, a “colonisation alliance” (HANELL, Studien, p. 135). During the 1999 conference on “Early Ionia”, the late Yuri Vinogradov delivered a paper entitled: “Milet und Megara erschließen den Pontos Euxeinos”. There he re-interpreted an important, but seldom addressed Milesian inscription (I.Milet 732), an epigram referring to a war of Archaic times in which both Miletos and Megara were involved. He revived Hanell’s observation and assumed that there were coordinated ventures by both metropoleis which he detected in the mixed Ionian-Dorian onomastics in Chersonasos and her mother city Herakleia Pontika, herself a colony of Megara. Both scholars’ hypothesis was met mostly with skepticism, but there have since been some voices in favour of their opinion.
This paper aims at comparing crucial elements of Megarian and Milesian colonisation of the Propontis and Black Sea to show that in the seventh/sixth century BCE these two cities indeed acted in accordance with each other, to control access to a region that was rich in resources. This close relationship between a ‘Dorian’ and an ‘Ionian’ city is surprising. But it can be shown that both poleis shared important elements of their religious and political structures, making cooperation possible. First of all, both acted under the leadership and sanction of an Apollo oracle: Megara cooperated with that of Delphi, while Miletos had her own, that of Apollo Didymeus Milesios in Didyma. Furthermore, there are striking parallels in their political organisation; for instance the basileus, ‘king’, a remnant of the basileis ruling in Protogeometric and Geometric times, and a board of proaisimnatas/proaisimnon and aisimnatai (Megara), or aisymnetes and proshetairoi (Miletos), functioning as prytaneis of both cities’ oligarchic governments. In light of the appearance of these magistracies in the Megarian and Milesian colonies of the seventh/sixth centuries BCE, the existence of these offices can be presumed in the mother cities already before 700 BCE.
The striking resemblance between Megara and Miletos hints at the existence of xenia relationships between the leading aristocratic families. Concerted mythopoiesis played a prominent role in this process: the elites of both city states were able to strengthen their contacts via interconnected kinship myths, which even took into account a common pre-Greek, Karian-Lelegian past. Additionally, Herakles and the Argonauts are recorded as visiting or founding Megarian (Byzantion, Herakleia Pontika) as well as Milesian (Kyzikos, Kios, Sinope) colonies, and thus both colonisation partners became followers of Herakles, Jason, and other paradigmatic Greek discoverer heroes that manned the ship Argo. The function of the Argonautika as a charter myth becomes evident here.
The background to all of this may have been Megara’s and Miletos’ joint participation in the Eretrian coalition against Chalkis and her allies during the ‘Lelantine War’ of around 700 BCE, the first pan-Greek war, which resulted in an amazing boom of both Megara and Miletos in the 7th century. The subsequent colonisation of the Propontis and the Pontos was from a strategic point of view only possible, because Gyges’ Lydia, which was the main land power of central Asia Minor from ca 680 BCE and holding the former Phrygian key site Daskyleion/Hisartepe, permitted this expansion.

G.H. Hardy once said “[b]eauty is the first test: there is no place in the world for ugly mathematics.” If one is privileged to be literate enough to see it, one would, nevertheless, see it everywhere. Mathematics’ true beauty lies in its generosity. This text goes about that. Bidding against the incomprehensibility of the quantum domain, the simple grasp at uncovering the mathematical splendour finds itself needed to expand its horizon towards the legendary. Hermes and Hestia are figures improbable to be coupled other than antagonistically, yet here they are lovers. Their union saves us from the misfortune of an ugly mathematics.

The present contribution deals with a marble fragment catalogued in the Inventory of the Sculpture Collection of the National Archaeological Museum under Nr. 3181. It represents three relief divine figures: two males and a female (Figs 1-3). The young male figure is identified with certainty as Hermes, while the mature one as Zeus or Poseidon. The female figure at the centre is in all probability Hestia. The fragment with the three figures constitutes a quadrant of a cylindrical altar (Fig. 4), whose relief representation would include twelve (Dr. 4). Subsequently the iconographic subject of the altar would be the Dodecatheon, with the twelve gods depicted in pairs. Stylistic criteria date the altar, to which the fragment NAM Inv. Nr. 3181 belonged, to the last twenty years of the 4th century B.C. Its provenance from Attica can be considered safe.

The aim of this study is to investigate a series of edifices found in the Aegean, on Cyprus and in the East dating from the end of the Bronze Age through to the Archaic Period and collectively referred to as ‘Hearth Temples’. The study is centred on an
evaluation of the architecture and artefacts relating to a type of building often thought to have constituted elite housing from the so- called Dark Ages. The presence of a hearth/altar in the centre of these constructions, which served as a religious focal point, suggests that they played a significant role in the genesis of the Greek temple. Within the timeframe of this study, these buildings display banquet halls designed for elite rituals and in which the main activity was the practice of animal sacrifice. These rooms, often serving multiple functions, gave rise to the first ‘citizen temples’ within the context of Cretan poleis. The relevant testimonia are listed here in an exhaustive catalogue that also takes into account relevant object finds. The first part of the study concerns itself with a re- evaluation of the nomenclature associated with these monuments, before analysing the antecedents to this type of architecture at the end of the Bronze Age and for each of the geographical regions in question. The following chapter questions the symbolic dimension of fire in these civilisations, incarnated in Greek antiquity by Hestia, the goddess of the hearth, as well as by her role in political institutions (andreia, prytaneis etc.). In the next chapter, the mutual influence these different Mediterranean regions had on each other is explored, both in terms of material culture (exotica, architectural influence) and in terms of religious beliefs (religious syncretism). The final chapter brings together all of the findings and summarizes the architectural problems associated with these buildings, for which a series of tables is also included.

I discern in Greek myths related to goddess Athena, traces of the idea of domination of mind over senses and that men were seen as superior to women because of their naturally ruling mind. The Athenian, Platonic, androcentric, hierarchical worldview saw women as physically inferior to men. Behind courageous, wise Athena, lie Plato's dualistic philosophy of reason, and the ideology of control. We must make a distinction between a dualistic philosophy and a holistic approach to reality. Ancient goddess Hestia's inextinguishable flame as energy of all life extended to the entire world can symbolize the interrelatedness of all life.

http://muse.jhu.edu.eu1.proxy.openathens.net/article/615312/pdf 

This paper focuses on the interaction of mobility and sexuality in the characterization of the goddesses Hestia and Eos. It discusses Hestia’s privilege of “centering” space and argues that it should not be connected to Athenian ideology of women’s “seclusion” in the oikos. The second part introduces the goddess Eos, the personification of Dawn, as a special instance of a mobile goddess that is also sexually active. The last section suggests a diachronic shift in the myth of Eos from the Archaic to the Classical period, which might be indicative of stricter social ideologies towards female sexuality and mobility.

This contribution retraces the literary work of Alberto Savinio (1891-1952), a prolific and nuanced  Author, in order to highlight his expressive abilities in shaping an immaginal macrocosm through a keen observation of the microcosm surrounding him.

This is a chapter from my Religion and Colonization in Ancient Greece (1987). It examines the reported custom of taking fire from the Prytaneion of a mother city to kindle the fire in the public hearth of a new colony, pointing to continuity of mother-city colony relations. Analogies to removal and re-kindling of Hestia-fire in Greek weddings and military campaigns are studied. Exceptional cases (especially Naukratis) are discussed, as well as the role of Hestia in general. Although the evidence is fragmentary my conclusion is that the custom is sufficiently attested.

This work aims to examine the scarce and enigmatic information existing
about Krokonidai’s γένος ἱερὸν, an Attic stock descending from
Krokon, whose genealogical claims were already discussed in Antiquity.
This topic has seldom received the attention of the scholars, who proposed
some theories that need to be revised and verified. Along with genealogical
issues, some attention is also dedicated to the Κροκωνιδῶν διαδικασíα (a
legal debate that involved Krokonidai and Koironidai about some unspecified
privilege). At this regard, the essay endeavours to understand both
the reasons beneath this diatribe and the tasks assigned to the γένος. The
article closes with the analysis of an epigraph, coming from Attalus’ stoà,
carrying an inscription about a decree promoted by Krokonidai concerning
the restoration of a shrine of Hestia. From this source, it attempts to understand
the connection between the descent and the goddess.

Abstact: This article uses recent findings about the diversity of political organization in Archaic and Classical Greece
beyond Athens, and methodological considerations about the role of civic Hestia in oligarchic communities, to add sharpness to current work on the political contextualization of Classical enkomiastic poetry. The two works considered here remind us of the epichoric political significance of such poetry ,because of their attunement to two divergent oligarchic contexts.  They thus help to get us back to specific fifth-century political as well as cultural Realien.