Through the years that I have been posting, I have focused a great deal of my efforts on revealing to you the various entities that the elite worship/serve. Many of you likely slough it off thinking this is meaningless. Far from it my friends. This is the bottom line of all that is evil and all that is happening in our world today. These people take this very seriously.
Know that these evil doers that rule over the earth believe themselves to be descendants of the spirits/gods/giants that ruled before the coming of Christ. They, like the Hebrews, have kept meticulous records of their heritage. Their names often reflect this if you research. Some names were altered or changed or dropped altogether. But, believe me the spirits connected with them know.
Now, think about it. Since we know that evil entities are real, exist and are here among us, and we know that these people serve/worship them, we should not be the least bit surprised to learn that they are capable of such horrendous behaviors and practices. Goodness, you can read for yourself how the ancients worshiped these same deities/spirits/entities. They have not changed. These entities desire nothing less than our death/destruction. They are not capable of honor or truth. They can only lie, cheat, steal, imitate. They are blood thirsty. Why? Because they can only live/enjoy carnal things, through the life that is in us. THE LIFE IS IN THE BLOOD.
As I have said, the elite believe they are the progeny of the fallen. This is where we get those who call themselves royals. They are the ones who established the caste system, division of classes, who demand exclusivity, honor and respect based on their bloodline. They are the “entitled” ones who see the rest of us as disposable.
The Bible warns us about these.
As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
Neither give heed to fables (Myths) and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. 1 Timothy 1:4
Myths/Mythology/Fables are not made up stories. They are the histories of the ancients. Passed down through the generations. Just as Jews and Christians history is written in the holy books, and we are the descendants of Abraham, Isaac and Jacob. Just as Muslims are descendants of Ishmael. These are called mythologies as well. But, we believers KNOW that they are TRUTH. Those who do not belong to GOD, KNOW their mythologies are True.
(PDF) Ancient Macedonia – The Gods of Macedon – Academia.edu
Religion and Mythology in Ancient Macedonia – The Gods of the 4th c. BCE Macedonian Empire and following Macedonic kingdoms, Commagene, Ptolemaic Egypt, etc., their prehistoric roots and their descent. … the Great Mother-Goddess of the Earth, the birth of the young Sun-God, myths of the Moon that gets to the earth and turns into a cow …
ROMAN GODS AND GODDESSES IN MACEDONIA Kocerinovo BULGARIA
For example: One of the most important ancient Macedonian god Dionysus was called Dialis. Diana of Macedonia SOU Taki Daskalo, Bitola, Macedonia In Roman mythology, Diana was the goddess of the hunt. The moon and nature being associated with wild animals and woodland, and having the power to talk to and control animals. aka HECTATE
Triple Goddess (Neopaganism) – Wikipedia
According to Robert Graves, Hecate was the “original” and most prominent ancient triple moon goddess. Hecate was represented in triple form from the early days of her worship. Diana (Artemis) also came to be viewed as a trinity of three goddesses in one, which were viewed as distinct aspects of a single divine being: “Diana as huntress, Diana as the moon, Diana of the underworld.”
Macedonian Slavic Mythology is the collection of beliefs belonging to the culture of North Macedonia. It originates from the historical Slavic religious beliefs of the early Slavs that settled in Byzantine Macedonia. The works of these myths are influenced by Greco-Roman mythology.
Narechnici – (Macedonian: Наречници) are demonic creatures thought to have the power to predict the destiny of a new-born baby. Usually presented as three women, Narechnici arrive on the third night following the birth of a child. Narechnici are sometimes presented as three sisters; two evil ones and one good one. The youngest sister undoes the evil curses of the two older evil sisters. The Witch Trinity –
Samovili – (Macedonian: Самовили ; English: Fairies ) are presented as pretty girls with golden hair and wings who live in the mountains near the water. Samovili were said to have been born from the dew of flowers; either at times when it rained while the sun was shining or under a rainbow. They serve those who steal their clothes. If their wings are removed, they transform into real women.
Zmey – (Macedonian: Змеј) are creatures with human features that have the tail of a snake, golden wings and tremendous physical strength. Zmey live either in caves or mountain tops, and are extremely intelligent. Zmey are attracted to female beauty and capture young women and take them to their remote lairs.
Lamia – (Macedonian: Ламја) is a large creature born from a snake’s head stored in the horn of a buffalo. “The big Lamia has a god’s head with big sharp teeth, four legs with big sharp nails and a tail, and the body is covered with fish scales.” Lamia usually live in caves and guard secret treasures.
Stia – (Macedonian: Стија) are female creatures with long hair and fish-like tails, much like a mermaid. Stia live in the depths of lakes.
Vampiri – (Macedonian: Вампири ; English: Vampires ) Macedonia hosted several types of vampires: the vampire-husband or sexual partner comes back to life to impregnate his wife if she had not conceived while he was alive. The vampire-housekeeper returns to help his family through additional cattle or money. There is an evil vampire that damages land and cattle. Vampires-butchers frequently work in a local butchery; vampire-animals transform from a dead man/vampire into an animal, often a dog or similar creature.
Other mythological creatures are Talasami – (Macedonian: Таласами), Giants – (Macedonian: Џинови), Dwarves – (Macedonian: Џуџиња), Chuma – (Macedonian: Чума), Ala – (Macedonian: Ала) and Vrag – (Macedonian: Враг).
That being justified by his grace, we should be made heirs according to the hope of eternal life.This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. Titus 3:9
Hear instruction, and be wise, and refuse it not. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life, and shall obtain favour of the LORD. But he that sinneth against me wrongeth his own soul: all they that hate me love death. Proverbs 8:33-36
The ruling elite are not against “Religion” they are only against THE ALMIGHTY CREATOR GOD. They love religion and many gods! Paganism is false religion. It is the worship of anything and everything that is NOT the TRUE and Living GOD! Religion KILLS! All paganism is the worship of DEATH! Because without the TRUE AND LIVING GOD, there is only DEATH!
That is why they elite love war and death. They love sacrifice. Any blood sacrifice is an offering to DEATH. There is no blood sacrifice that is acceptable to the Almighty, True and Living God anymore. Jesus/Yeshua IS the LIVING SACRIFICE. Made ONCE for ALL.
Religious practices may include rituals, sermons, commemoration or veneration (of deities or saints), sacrifices, festivals, feasts, trances, initiations, funerary services, matrimonial services, meditation, prayer, music, art, dance, public service, or other aspects of human culture. Religions have sacred histories and narratives, which may be preserved in sacred scriptures, and symbols and holy places, that aim mostly to give a meaning to life. Religions may contain symbolic stories, which are sometimes said by followers to be true, that may also attempt to explain the origin of life, the universe, and other phenomena. Traditionally, faith, in addition to reason, has been considered a source of religious beliefs.
There are an estimated 10,000 distinct religions worldwide. About 84% of the world’s population is affiliated with Christianity, Islam, Hinduism, Buddhism, or some form of folk religion. The religiously unaffiliated demographic includes those who do not identify with any particular religion, atheists, and agnostics. But many of the religiously unaffiliated still have various religious beliefs. A portion of the population mostly located in Africa and Asia are members of new religious movements. Scholars have indicated that global religiosity may be increasing due to religious countries having higher birth rates in general.
The study of religion comprises a wide variety of academic disciplines, including theology, philosophy of religion, comparative religion, and social scientific studies. Theories of religion offer various explanations for the origins and workings of religion, including the ontological foundations of religious being and belief.[15|
The CEO of Balenciaga’s parent company Kering also owns an auction website that sells grotesque art depicting naked children with mutated bodies and sex organs for faces. Groupe Artémis, the holding company of billionaire Kering CEO François-Henri Pinault – husband of actress Salma Hayek – owns Christie’s auction house.
|Artemis is the goddess of the Hunt, Goddess of the Crossroads, the queen of the Mountains, guardian of the wilderness, she is associated with wolves and the Bear. She is also known as Hectate, Queen of the Witches.|
Goddess of the Hunt & Moon: How to Work with Artemis
Artemis. Greek Goddess of the Hunt and the Moon. Protector of the forest and virgins. Lady of the Wild Mountains and protector of the womb. Many people find themselves drawn to the ancient Greek Goddess Artemis and for good reason. Here we explore who Artemis is AND how to work with and honor her in your spiritual practice.
Who is Artemis, Goddess of the Hunt?
When I think of the wild woman archetype, Artemis always pops into my mind first. She’s wild in more than one way – a forest-dweller and hunter who lives outside the monotonous laws of society. But not only is she wild in this way – she’s also known as the eternal virgin – chaste from any man or god’s physical touch. Impenetrable. She couldn’t be captured, wed, or tamed. A TRUE role model for the modern woman!
Artemis’ Ancient Origins
Artemis, Greek Goddess of the Hunt, was a daughter of Zeus and Leto. Twin sister of the Greek god Apollo. It is possible and likely that Artemis is even older than the Olympian gods and was absorbed into the pantheon as it rose to power. She’s one of the most ancient deities of Greece and her earliest manifestation was the bear. Her name – Artemis – confirms her link to the bear. Art means bear (similar to the Celtic Goddess of bears named Artio AND King Arthur of Camelot!) What animal is more wild than the bear?
The Goddess of the Hunt AND Childbirth?
Does it seem funny to you that Artemis isn’t just the Goddess of the Hunt AND the eternal virgin BUT she’s also a goddess of childbirth? With many ancient goddesses, these paradoxes arise to test and stretch our minds and hearts. The myth goes that Artemis aided her mother Leto in birthing her twin brother Apollo (it was apparently a difficult delivery). Because of this act, Artemis was called upon during many deliveries in ancient Greece and today. She is a fierce protector of mothers and children. At the same time, Artemis spins the wheel of fate for laboring mothers – she decides who lives and who dies (yes, another paradox – life and death).
Artemis’ Sexual Power and Sovereignty
Another of Artemis’ paradoxes is her rule over sexual energy. In myth, Artemis asks to remain un-wed, to remain faithful only to herself. The idea she’s an eternal virgin may be a misunderstanding through the years OR reflect physical virginity ONLY. What do I mean by physical virginity only? In many of Artemis’ sacred temples and feast-days, the ancient Greeks celebrated and honored her with sexual acts. So, in fact, Artemis may be a physical virgin in the modern sense but in the esoteric sense she uses her sexuality to “birth” into existence her intentions and powers. She is independent of a man and she decides who she shares her power with – be it physical, mental or spiritual. In this sense, she is most empowering to the modern woman who chooses herself over the desires of a man.
Artemis and Apollo: Twin Power
If you choose to work with Artemis in your spiritual practice, consider exploring her counterpart and twin. Apollo was born with Artemis of their Titaness mother Leto. They are alike yet completely different in many ways. Artemis rules over the night, the moon, and women. Therefore Apollo rules over the opposite – the day, the sun, and men. They may be opposites, but Apollo was also a god of the hunt and of healing. In addition, Apollo and Artemis are deities closely linked with wolves, psychics, and philosophers.
The Goddess of the Hunt’s Magical Associations:
- Names: Artemis, The Beautiful One, She of the Wild, Artamos, Mistress of the Hunt, Lady of the Wolves, Mistress of Animals, Eternal Virgin
- Gods and Goddesses: Apollo, Diana, Leto, Nymphs, Hecate
- Places: Arcadia, Leros, Selos, in addition forests, wild groves, and bodies of fresh water
- Plants: artemisia plants (mugwort, wormwood, tarragon), cedar, myrtle, oak, fig, bay, walnut, willow, fir
- Stones: moonstone, amethyst, quartz, moss agate, diamond, silver, pearl
- Animals: bear, wolf, stag, hound, fish, quail, bee, boar, dolphin, goat, cat (she is truly the Lady of Beasts so all animals are technically sacred to her!)
- Offerings: artemisia plants (made into oils, incense, etc.), round honey cakes, offerings left at the crossroads, boar’s tusks, bow and arrow (or representations of), bark or fruits from her sacred trees, any donation or care of forests and wild animals made in her name, erotic dance
- According to my research, she demanded blood on the altar, often human sacrifice, but in the least scourging’s, whippings, flagellations. The more blood the better.
In Greek tradition, Artemis is the daughter of the sky god and king of gods Zeus and Leto, and the twin sister of Apollo. In most accounts, the twins are the products of an extramarital liaison. For this, Zeus’ wife Hera forbade Leto from giving birth anywhere on land. Only the island of Delos gave refuge to Leto, allowing her to give birth to her children. Usually, Artemis is the twin to be born first, who then proceeds to assist Leto in the birth of the second child, Apollo. Like her brother, she was a kourotrophic (child-nurturing) deity, that is the patron and protector of young children, especially young girls, and women, and was believed to both bring disease upon women and children and relieve them of it. Artemis was worshipped as one of the primary goddesses of childbirth and midwifery along with Eileithyia and Hera. Much like Athena and Hestia, Artemis preferred to remain a maiden goddess and was sworn never to marry, and was thus one of the three Greek virgin goddesses, over whom the goddess of love and lust, Aphrodite, had no power whatsoever.
Kourotrophos – Wikipedia
In myth and literature, Artemis is presented as a hunting goddess of the woods, surrounded by her followers, who is not to be crossed. In the myth of Actaeon, when the young hunter sees her bathing naked, he is transformed into a deer by the angered goddess and is then devoured by his own hunting dogs who do not recognize their own master. In the story of Callisto, the girl is driven away from Artemis’ company after breaking her vow of virginity, having lain with and been impregnated by Zeus.
In the Epic tradition, Artemis halted the winds blowing the Greek ships during the Trojan War, stranding the Greek fleet in Aulis, after King Agamemnon, the leader of the expedition, shot and killed her sacred deer. Artemis demanded the sacrifice of Iphigenia, Agamemnon’s young daughter, as compensation for her slain deer. In most versions, when Iphigenia is led to the altar to be offered as a sacrifice, Artemis pities her and takes her away, leaving another deer in her place. In the war that followed, Artemis along with her twin brother and mother supported the Trojans against the Greeks, and challenged Hera into battle.
Artemis was one of the most widely venerated of the Ancient Greek deities, her worship spread throughout ancient Greece, with her multiple temples, altars, shrines, and local veneration found everywhere in the ancient world. Her great temple at Ephesus was one of the Seven Wonders of the Ancient World, before it was burnt to the ground.
Artemis’ symbols: bow and arrow, quiver, hunting knives, spear, torch, lyre, quail, goat, deer, snake, buzzard, dog, bear, palm, walnut, cypress and the Golden Chariot, were sacred to her. Diana, her Roman equivalent, was especially worshipped on the Aventine Hill in Rome, near Lake Nemi in the Alban Hills, and in Campania.
Poor Diana, I don’t guess she realized what she was in for. The bloodline and the name were more than she was prepared to handle.
Oh, I Golden Chariot, you mean like the One the Queen of England Rode in? Go Figure – Queen of the Witches?? Lizard Queen! Queen of the Royal Hunt (where they hunt little children) Look at all the symbolism all over this chariot!!
The name Artemis (noun, feminine) is of unknown or uncertain etymology, although various sources have been proposed. R. S. P. Beekes suggested that the e/i interchange points to a Pre-Greek origin. Artemis was venerated in Lydia as Artimus. Georgios Babiniotis, while accepting that the etymology is unknown, also states that the name is already attested in Mycenean Greek and is possibly of Pre-Greek origin.
The name may be related to Greek árktos “bear“ (from PIE *h₂ŕ̥tḱos), supported by the bear cult the goddess had in Attica (Brauronia) and the Neolithic remains at the Arkoudiotissa Cave, as well as the story of Callisto, which was originally about Artemis (Arcadian epithet kallisto); this cult was a survival of very old totemic and shamanistic rituals and formed part of a larger bear cult found further afield in other Indo-European cultures (e.g., Gaulish Artio). It is believed that a precursor of Artemis was worshipped in Minoan Crete as the goddess of mountains and hunting, Britomartis. While connection with Anatolian names has been suggested, the earliest attested forms of the name Artemis are the Mycenaean Greek 𐀀𐀳𐀖𐀵, a-te-mi-to /Artemitos/ (gen.) and 𐀀𐀴𐀖𐀳, a-ti-mi-te /Artimitei/ (dat.), written in Linear B at Pylos.
According to J. T. Jablonski, the name is also Phrygian and could be “compared with the royal appellation Artemas of Xenophon. Charles Anthon argued that the primitive root of the name is probably of Persian origin from *arta, *art, *arte, all meaning “great, excellent, holy”,
(There you have it, there is a very strong SPIRITUAL ASPECT to ART and ARTESANS! Not the heavenly kind of SPIRITS! That is why artists are always “looking for their MUSE” To INSPIRE them, that is to fill them with the SPIRITS! That is why ART is one of the strongest tools the devil has to take captive our Imagination. To cause us to hold IMAGES/IDOLS in our heads.) thus Artemis “becomes identical with the great mother of Nature, (GAIA) even as she was worshipped at Ephesus”. Anton Goebel “suggests the root στρατ or ῥατ, “to shake”, and makes Artemis mean the thrower of the dart or the shooter“.
Reminds me of the Blind Archer as a sculpture by the pool and a painting on the wall of one of the buildings of Epstein Island.
Ancient Greek writers, by way of folk etymology, and some modern scholars, have linked Artemis (Doric Artamis) to ἄρταμος, artamos, i.e. “butcher” or, like Plato did in Cratylus, to ἀρτεμής, artemḗs, i.e. “safe”, “unharmed”, “uninjured”, “pure”, “the stainless maiden”. A. J. Van Windekens tried to explain both ἀρτεμής and Artemis from ἀτρεμής, atremḗs, meaning “unmoved, calm; stable, firm” via metathesis.
Artemis is presented as a goddess who delights in hunting and punishes harshly those who cross her. Artemis’ wrath is proverbial, and represents the hostility of wild nature to humans. Homer calls Artemis πότνια θηρῶν, “the mistress of animals”, a titled associated with representations in art going back as far as the Bronze Age, showing a woman between a pair of animals.
The ancient Greeks called ‘potnia theron‘ this sort of representation of the goddess; on a Greek vase from circa 570 BCE a winged Artemis stands between a spotted panther and a deer. Another almost formulaic epithet used by poets to describe her is ἰοχέαιρα iokheaira, “she who shoots arrows“, often translated as “she who delights in arrows” or “she who showers arrows“. She is often called Artemis Chryselacatos, “Artemis of the golden shafts“. The Homeric Hymn 27 to Artemis paints this picture of the goddess:
I sing of Artemis, whose shafts are of gold, who cheers on the hounds, the pure maiden, shooter of stags, who delights in archery, own sister to Apollo with the golden sword. Over the shadowy hills and windy peaks she draws her golden bow, rejoicing in the chase, and sends out grievous shafts. The tops of the high mountains tremble and the tangled wood echoes awesomely with the outcry of beasts: earthquakes and the sea also where fishes shoal.— Homeric Hymn 27 to Artemis
|The hunt is the point at which the three spheres touch. Its significance far surpasses its primary object-the supply of meat. The whole range of human aspirations-for food, fertility, health, and longevity-is controlled by the spirits and may be thwarted by sorcery. If the hunt fails, the Lele fear that their other enterprises also are in danger. Not only do they feel angry at a wasted day and meatless fare, but they feel anxious for the recovery of the sick, for the efficacy of their medicines, for their whole future prosperity.|
|The Kings and nobility, however, had a special responsibility to defend the peasants not only from invaders, but also whatever evil lurked in the woods. Still, the forest and its denizens were not merely fearsome, they were also valuable resources. Hunting was as good a practice for warfare as was tourneying; moreover, the opponent was not human. As they shrank, forests were set aside for Royal and noble use. Bialowiecza Forest, eventually the last refuge of the European bison, and Jaktozowka Forest, which similarly served for the aurochs (less successfully; the last one died in 1627, although German geneticists have “bred back” animals at least similar in appearance and habits—if one could derive modern cattle from the old animal, could not the reverse be done?) were so reserved to the Polish Kings.
The French Monarchs created a whole administration, the Eaux et Forts (waters and forests) to cover the network of forests around the Kingdom: such forests as Fontainebleau, Vincennes, Villers-Cotterêts, Retz, and St. Germain were monitored by a large team of foresters. The Louvre was built originally as a hunting box for the pursuit of wolves. In England, even more rigid forest and game laws were passed. As in France, a full civil service of foresters in varying ranks was appointed. Such well known English Forests as the New Forest, Epping Forest, the Forest of Dean, Sherwood Forest (home of Robin Hood) and Shakespeare’s Forest of Arden were all so set aside. The Holy Roman Emperor himself had a rather similar setup; among his domains was the grand and spacious Forest of the Ardennes. In all countries, small or dangerous game was permitted to commoners to hunt: fox, wildcat, badger, squirrel, hare, and sometimes rabbit or wolf. Landowners could (and were) granted hunting rights on their own land.
This hunting was generally conducted on horseback with hounds—in a manner similar to that of fox-hunting as it developed later. Together the hunters would ride after their quarry, signalling to each other by means of horns—when the quarry was first sighted, and so on. Kings and nobles grew to love the sport; Elector John George II of Saxony (reigned 1656-80) was hereditary Lord High Master of the Chase for the Holy Roman Empire, and so loved hunting that he refused the crown of Bohemia because their stags were inferior in size to his own Saxon breed. He established the magnificent Hunt Museum remaining today in Dresden. In this he only emulated Bl. Charlemagne, first of the Holy Roman Emperors.
In between fighting at the frontiers of Christendom, the great Emperor would gallop through the forests in pursuit of game. His city of Aix-la-Chappelle (Aachen) owes its origin to one of his hunting trips. Once while pursuing a stag across a stream, his horse immediately pulled his hoof out of the water and retreated. Examining the leg, Charlemagne found it scalded and the water hot; he built a chapel in the shape of a horseshoe on the spot. After he built his palace there, the city grew up around it. To this day the rotonda around the hot spring is in the shape of a horse shoe, reminding us of its origins.
At another time, the Emperor was summoned one time to the Vosges mountains, where a bear was terrorizing the neighborhood. With his huntsmen and hounds, Charles pursued him, and the bear disabled many of the hunters and dogs. At last, Charles alone stood up to him, face to face on a hill-top, where the bear took the monarch in a crushing bear-hug. At last, Charles struck him with his dagger and flung the animal off the precipice. The witnesses cried out, “long live Charles the Great!,” which is one of the reasons why he was thereafter called Charlemagne. Although he was jealous indeed of his hunting rights, he allowed the monks of the Abbey of St. Denis to chase the stags who were overgrazing their woods, on the proviso that the venison would be fed to the postulants and novices, and the hides used to bind missals.
His successor on the throne of France, many centuries later, St. Louis IX was just as great a huntsman. In Palestine during the crusades he hunted lions; while at home he allowed commoners to hunt, provided always that they give a haunch of any animal they killed to the lord of the place. From this comes the custom in Europe of giving the foot of the slain quarry to whomever leads the hunting party. Louis XV stopped on his way back from his Coronation in Rheims to chase the stag in Villers-Cotterêts before returning to Paris. The martyred Louis XVI was also particularly fond of hunting. Even such Popes as Pius II, Julius II, and Leo X were avid huntsmen, and it was permitted even to religious, so long as the animals pursued presented a threat either to people or crops.
The chase helped develop the code of honor chivalry had bestowed on the high-born. If hunting for pleasure and not for food, the means at the hunter’s disposal must be limited so that the quarry might have a chance to escape; further, wounded animals ought not to be pained more than strictly necessary. Thus even today, it is considered against the code to shoot a sitting duck or wait for a game-animal to drink at a water hole. The hunting code yet demands that one track down and shoot a wounded animal, rather than leaving it to die in pain if pursuit should be inconvenient.
Alongside this code grew up a hierarchy of each “hunt,” as a group of hunters, horses, and hounds were and are called. Master of Hounds, beaters-in, and so forth all developed particular roles; similarly,the hunt itself became ceremonial to a great degree, the coup de grace (stroke of grace) being given to the quarry with a ceremonial knife or short sword—designed to be swift and as painless as possible. From hunting has developed much of what we call gentlemanly behavior.
Royal Hunting Grounds | For UNESCO World Heritage Travellers Royal Hunting Grounds A number of natural sites have only survived in a relatively unspoiled state because their use was once reserved to local Royalty for the purpose of hunting. WHS inscribed on Natural Criteria which were once “Royal Hunting Grounds”. Human Activity Connections
Oct 16, 2021The Order of the Dragon Was Founded in Dire Times. The key man behind this medieval monarchical chivalric order was Sigismund of Luxembourg, King of Hungary. In 1408 AD, this powerful monarch founded the Societas Draconistarum together with his wife, Barbara of Celje. Today, we know that society by the name of Order of the Dragon
The Most Noble Order of the Garter is an order of chivalry founded by Edward III of England in 1348. It is the most senior order of knighthood in the British honours system, outranked in precedence only by the Victoria Cross and the George Cross. The Order of the Garter is dedicated to the image and arms of Saint George, England’s patron saint .
The George Cross is the highest award bestowed by the British government for non-operational gallantry or gallantry not in the presence of an enemy. In the British honours system, the George Cross, since its introduction in 1940, has been equal in stature to the Victoria Cross, the highest military gallantry award.Wikipedia
The Victoria Cross is the highest and most prestigious award of the British honours system. It is awarded for valour “in the presence of the enemy” to members of the British Armed Forces and may be awarded posthumously.Wikipedia
In spite of her status as a virgin who avoided potential lovers, there are multiple references to Artemis’ beauty and erotic aspect; in the Odyssey, Odysseus compares Nausicaa to Artemis in terms of appearance when trying to win her favor, Libanius, when praising the city of Antioch, wrote that Ptolemy was smitten by the beauty of (the statue of) Artemis; whereas her mother Leto often took pride in her daughter’s beauty.
She has several stories surrounding her where men such as Actaeon, Orion, and Alpheus tried to couple with her forcibly only to be thwarted or killed. Ancient poets note Artemis’ height and imposing stature, as she stands taller and more impressive than all the nymphs accompanying her. In Athens and Tegea, she was worshipped as Artemis Calliste, “the most beautiful”. She was generally represented as healthy, strong, and active, bearing quiver and bow and accompanied by a dog.
Leto bore Apollo and Artemis, delighting in arrows,
Both of lovely shape like none of the heavenly gods,
As she joined in love to the Aegis-bearing ruler.
Various conflicting accounts are given in Greek mythology regarding the birth of Artemis and Apollo, her twin brother. However, in terms of parentage, all accounts agree that she was the daughter of Zeus and Leto and that she was the twin sister of Apollo. In some sources, she is born at the same time as Apollo, in others, earlier or later.
According to Callimachus, Hera, angry with her husband Zeus for impregnating Leto, forbade her from giving birth on either terra firma (the mainland) or on an island, but the island of Delos disobeyed and allowed Leto to give birth there. According to the Homeric Hymn to Artemis, however, the island where she and her twin were born was Ortygia. In ancient Cretan history Leto was worshipped at Phaistos and, in Cretan mythology, Leto gave birth to Apollo and Artemis on the islands known today as Paximadia.
A scholium of Servius on Aeneid iii. 72 accounts for the island’s archaic name Ortygia by asserting that Zeus transformed Leto into a quail (ortux) in order to prevent Hera from finding out about his infidelity, and Kenneth McLeish suggested further that in quail form Leto would have given birth with as few birth-pains as a mother quail suffers when it lays an egg.
The myths also differ as to whether Artemis was born first, or Apollo. Most stories depict Artemis as firstborn, becoming her mother’s midwife upon the birth of her brother Apollo. Servius, a late fourth/early fifth-century grammarian, wrote that Artemis was born first because at first it was night, whose instrument is the moon, which Artemis represents, and then day, whose instrument is the sun, which Apollo represents. Pindar however writes that both twins shone like the sun when they came into the bright light.
The childhood of Artemis is not fully related to any surviving myth. A poem by Callimachus to the goddess “who amuses herself on mountains with archery” imagines a few vignettes of a young Artemis. While sitting on the knee of her father, she asks him to grant her ten wishes:
- to always remain a virgin
- to have many names to set her apart from her brother Phoebus (Apollo)
- to have a bow and arrow made by the Cyclopes
- to be the Phaesporia or Light Bringer
- to have a short, knee-length tunic so she could hunt
- to have 60 “daughters of Okeanos“, all nine years of age, to be her choir
- to have 20 Amnisides Nymphs as handmaidens to watch her hunting dogs and bow while she rested
- to rule all the mountains
- to be assigned any city, and only to visit when called by birthing mothers
- to have the ability to help women in the pains of childbirth.
Artemis believed she had been chosen by the Fates to be a midwife, particularly as she had assisted her mother in the delivery of her twin brother Apollo. All of her companions remained virgins, and Artemis closely guarded her own chastity. Her symbols included the golden bow and arrow, the hunting dog, the stag, and the moon.
Callimachus then tells how Artemis spent her girlhood seeking out the things she would need to be a huntress, and how she obtained her bow and arrows from the isle of Lipara, where Hephaestus and the Cyclopes worked. While Oceanus’ daughters were initially fearful, the young Artemis bravely approached and asked for a bow and arrows. He goes on to describe how she visited Pan, god of the forest, who gave her seven female and six male hounds. She then captured six golden-horned deer to pull her chariot. Artemis practiced archery first by shooting at trees and then at wild game.
Various tellings diverge in terms of the hunter’s transgression: sometimes merely seeing the virgin goddess naked, sometimes boasting he is a better hunter than she, or even merely being a rival of Zeus for the affections of Semele. Apollodorus, who records the Semele version, notes that the ones with Artemis are more common. According to Lamar Ronald Lacey’s The Myth of Aktaion: Literary and Iconographic Studies, the standard modern text on the work, the most likely original version of the myth portrays Actaeon as the hunting companion of the goddess who, seeing her naked in her sacred spring, attempts to force himself on her. For this hubris, he is turned into a stag and devoured by his own hounds. However, in some surviving versions, Actaeon is a stranger who happens upon Artemis.
Artemis, the goddess of forests and hills, was worshipped throughout ancient Greece. Her best known cults were on the island of Delos (her birthplace), in Attica at Brauron and Mounikhia (near Piraeus), and in Sparta. She was often depicted in paintings and statues in a forest setting, carrying a bow and arrows and accompanied by a deer.
The ancient Spartans used to sacrifice to her as one of their patron goddesses before starting a new military campaign.
Athenian festivals in honor of Artemis included Elaphebolia, Mounikhia, Kharisteria, and Brauronia. The festival of Artemis Orthia was observed in Sparta.
|The Sanctuary of Artemis Orthia, an Archaic site devoted in Classical times to Artemis, was one of the most important religious sites in the Greek city-state of Sparta, and continued to be used into the fourth century CE, when all non-Christian worship was banned during the persecution of pagans in the late Roman Empire. The sanctuary was destroyed and rebuilt a few times over many centuries and has today produced many artefacts that allow historians to better understand exactly what went on in the sanctuary during that period of time. This sanctuary held many rituals, that included cult-like behaviour by both young males and females in varying ways and has also since revealed many artefacts due to multiple excavations that have helped to deliver new information on acts and behaviours that have occurred in at the temple in Orthia.
Many kinds of celebrations were conducted at the temple, one of the original being the Procession of the Girls. It was thought that this celebration occurred when the temple opened at the very beginning. All of the details are not known as to what exactly occurred during this celebration, however, it was thought that the girls of Sparta brought gifts to offer Artemis while they sang songs to the Parthenos. Many inscriptions were found in relation to this celebration, ensuring the seriousness taken when worshipping the goddess.
The Cult at Sparta were often found to use masks that imitated the appearance of various animals. This was because during a special feast named the Syracusan feast of Artemis, there could be a surrounding of creatures circling Artemis, it was of importance that one would be a female lion. In connection with this, offerings at the temple usually including those of animals, at Sparta, the bear was seen as a significant symbol. It was suggested that Artemis Orthia and the bear were linked in ways that relate to mothering and the birthing of children.
Because Artemis is related to the ideas of nature and nourishment, she is also thought to be fruitful. Many myths portray her as a figure that has a society of nymphs serving her as royalty along with satyrs that come from Dionysos, therefore, causing females at a young age to become very honourable towards the cult. Young females seen honouring the cult were considered to be celibate. The statue representing Artemis for the cult was removed out of the sanctuary temporarily by the girls while their dance was performed.
Men also gave praise to the Greek goddess, because of such the ephebes could seen being beaten with objects such as whips at the altar of her temple in Sparta. There were three types of games thought to be played in the sanctuary by young boys. The first and even the second game were thought to be a battle of singing or who could create the best music while the last game was thought to be a hunting game as it required ten youths in order to play. One game was not known as the writing that explained it could not be properly deciphered at the time of discovery. The cult addressed a xoanon (archaic wooden effigy) of malevolent reputation, for it was reputedly from Tauride, whence it was stolen by Orestes and Iphigenia, according to Euripides. Orientalizing carved ivory images found at the site show the winged goddess grasping an animal or bird in either hand in the manner of the Potnia Theron; half-finished ivories from the site show that their facture was local (Rose in Dawkins 1929:400).
Pausanias describes the subsequent origin of the diamastigosis (ritual flagellation):
According to Plutarch, writing in Life of Aristides (17, 8), the ceremony is a reenactment memorializing an episode in the Greco-Persian Wars.
In addition to diamastigosis (ritual flagellation), the cult entailed individual dances by young men and dances by choruses of girls. For the young men, the prize is a sickle, which implies an agricultural ritual.
The presence of ex-votos (votive offerings) attests to the popularity of the cult: clay masks representing old women or hoplites as well as lead and terracotta figurines showing men and women playing the flute, lyre, or cymbals, or mounting a horse.
The archaic winged Artemis, represented in many ex-votos from the 8th century to the later sixth, lingered longest here as Artemis Orthia. The doll-like figures of the goddess Artemis are consistently exhibited wearing a set of wings rather than placing an animal in her hands or by her side. offered.
The cult of Orthia gave rise to διαμαστίγωσις / diamastigosis (from διαμαστιγῶ / diamastigô, “to whip harshly”), where the éphēboi were flogged, as described by Plutarch, Xenophon, Pausanias, and Plato. Cheeses were piled on the altar and guarded by adults with whips. The young men would attempt to get them, braving the whips. This was done as a way to prepare boys at a young age for the life they will face as an adult and as a soldier. It was deemed as a rite of passage.
During the Roman period, according to Cicero, the ritual became a blood spectacle, sometimes to the death, with spectators from all over the empire. An amphitheatre had to be built in the 3rd century CE to accommodate the visitors. Libanios indicates that the spectacle was attracting the curious as late as the 4th century CE.
Votive offerings found in the Sanctuary of Artemis Orthia were most often small but presented in large abundances. During the Archaic timeline, these offerings came in many variations and forms, leading to the assumption that the items were not specifically chosen as something that would pertain to or be associated with the god/goddess being praised. Instead, the offerings were thought to be selected from a more personal standpoint rather than something more representative of the honoured one. The idea of generosity was more important than the item itself that was being given and the connection it may of had to the god/goddess.
Sanctuaries located in Laconia were often found to make offerings that were made from lead and formed into many shapes, the most common being the shape of a wreath. Many of these wreaths could often be found linked together by the left over lead still connected to the used equipment. Lead offerings make-up over 100,000 of the lead offerings (now stationed in the Liverpool collections) that were discovered during professional digs at the Sanctuary of Artemis Orthia. The most popular figurines discovered in the Sanctuary consisted of warriors, female characters, Olympian deities, musicians and dancers. In relation to the representation of animals, deer were commonly found to be offered and were recognized as a replacement votive that directly related to hunting and preying.
Tiny sized vases, another type of votive offering, first made an appearance in The Sanctuary of Artemis Orthia at the very start of the Archaic timeline. Many of the tiny vases that were found were hand crafted while others were created using a wheel and had handles attached to the side. Most often, the tiny vases were not glossed over, but the occasional time they could be found glossed over in black.
Offerings made of terracotta were also found to be used in the sanctuary and were usually self-crafted or moulded into various shapes and sizes. One of the most unique terracotta votives discovered in the Sanctuary of Artemis at Orthia were masks that were seemingly created to mimic the human appearance. These mask votives were thought to perfectly fit the face structure of a human, however, some masks that were discovered appeared to be smaller in size
Pre-pubescent and adolescent Athenian girls were sent to the sanctuary of Artemis at Brauron to serve the Goddess for one year. During this time, the girls were known as arktoi, or little she-bears. A myth explaining this servitude states that a bear had formed the habit of regularly visiting the town of Brauron, and the people there fed it, so that, over time, the bear became tame. A girl teased the bear, and, in some versions of the myth, it killed her, while, in other versions, it clawed out her eyes. Either way, the girl’s brothers killed the bear, and Artemis was enraged. She demanded that young girls “act the bear” at her sanctuary in atonement for the bear’s death.
Artemis was worshipped as one of the primary goddesses of childbirth and midwifery along with Eileithyia. Dedications of clothing to her sanctuaries after a successful birth was common in the Classical era. Artemis could be a deity to be feared by pregnant women, as deaths during this time were attributed to her. As childbirth and pregnancy was a very common and important event, there were numerous other deities associated with it, many localized to a particular geographic area, including but not limited to Aphrodite, Hera and Hekate.
It was considered a good sign when Artemis appeared in the dreams of hunters and pregnant women, but a naked Artemis was seen as an ill omen. According to Pseudo-Apollodorus, she assisted her mother in the delivery of her twin. Older sources, such as Homeric Hymn to Delian Apollo (in Line 115), have the arrival of Eileithyia on Delos as the event that allows Leto to give birth to her children. Contradictory is Hesiod’s presentation of the myth in Theogony, where he states that Leto bore her children before Zeus’ marriage to Hera with no commentary on any drama related to their birth.
Despite her being primarily known as a goddess of hunting and the wilderness, she was also connected to dancing, music, and song like her brother Apollo; she is often seen singing and dancing with her nymphs, or leading the chorus of the Muses and the Graces at Delphi. In Sparta, girls of marriageable age performed the partheneia (choral maiden songs) in her honor. An ancient Greek proverb, written down by Aesop, went “For where did Artemis not dance?”, signifying the goddess’ connection to dancing and festivity.
During the Classical period in Athens, she was identified with Hekate. Artemis also assimilated Caryatis (Carya).
Artemis was born on the sixth day of the month Thargelion (around May), which made it sacred for her, as her birthday.
- Festival of Artemis in Brauron, where girls, aged between five and ten, dressed in saffron robes and played at being bears, or “act the bear” to appease the goddess after she sent the plague when her bear was killed.
- Festival of Amarysia is a celebration to worship Artemis Amarysia in Attica. In 2007, a team of Swiss and Greek archaeologists found the ruin of Artemis Amarysia Temple, at Euboea, Greece.
- Festival of Artemis Saronia, a festival to celebrate Artemis in Trozeinos, a town in Argolis. A king named Saron built a sanctuary for the goddess after the goddess saved his life when he went hunting and was swept away by a wave. He held a festival in her honor.
- On the 16th day of Metageitnio (second month on the Athenian calendar), people sacrificed to Artemis and Hecate at Deme in Erchia.
- Kharisteria Festival on 6th day of Boidromion (third month) celebrates the victory of the Battle of Marathon, also known as the Athenian “Thanksgiving“.
- Day six of Elaphobolia (ninth month) festival of Artemis the Deer Huntress where she was offered cakes
shaped like stags, made from dough, honey and sesame seeds
Elaphebolia – by Melissa edited by others
(probably 6 Elaphebolion) This festival gives this month its name, from Artemis Elaphebolios (Deer-shooting), as the Goddess of the hunt. The festival most likely occurred on the sixth day, which is Her usual day to receive prayers and honors. In ancient times, Athenians, especially the Aristocracy, may have sacrificed stags to her, but as building and agriculture expanded, the deer likely retreated from Attika into remote hills. Instead, citizens of all classes offered elaphoi (stags-shaped cakes), made from dough, honey and sesame-seeds. By the fourth century BCE and possibly sooner, this festival lost importance as the City Dionysia grew in importance (from H.W. Parke, Festivals of the Athenians, 1977, pp. 125-136).
- Day 6 or 16 of Mounikhion (tenth month) is a celebration of her as the goddess of nature and animals. A goat was sacrificed to her.
- Day 6 of Thargelion (eleventh month), is the Goddess’s birthday, while the seventh was Apollo’s.
- A festival for Artemis Diktynna (of the net) was held in Hypsous.
- Laphria, a festival for Artemis in Patrai. The procession starts by setting logs of wood around the altar, each of them 16 cubits long. On the altar, within the circle, the driest wood is placed. Just before the festival, a smooth ascent to the altar is built by piling earth upon the altar steps. The festival begins with a splendid procession in honor of Artemis, and the maiden officiating as priestess rides last in the procession upon a chariot yoked to four deer, Artemis’ traditional mode of transport (see below). However, the sacrifice is not offered until the next day.
- In Orchomenus, a sanctuary was built for Artemis Hymnia where her festival was celebrated every year.
As the Lady of Ephesus
At Ephesus in Ionia, Turkey, her temple became one of the Seven Wonders of the World. It was probably the best-known center of her worship except for Delos. There the Lady whom the Ionians associated with Artemis through interpretatio graeca was worshipped primarily as a mother goddess, akin to the Phrygian goddess Cybele, in an ancient sanctuary where her cult image depicted the “Lady of Ephesus” adorned with multiple large beads. Excavation at the site of the Artemision in 1987–88 identified a multitude of tear-shaped amber beads that had been hung on the original wooden statue (xoanon), and these were probably carried over into later sculpted copies.
In Acts of the Apostles, Ephesian metalsmiths who felt threatened by Saint Paul’s preaching of Christianity, jealously rioted in her defense, shouting “Great is Artemis of the Ephesians!“ Of the 121 columns of her temple, only one composite, made up of fragments, still stands as a marker of the temple’s location.
As a Moon goddess
There are no records of the Greeks referring to Artemis as a Moon goddess, as their Moon goddess was Selene. However, the Romans identified Artemis with Selene leading them to perceive her as a Moon goddess, even though the Greeks did not refer to her or worship her as such. As the Romans began to associate Apollo more with Helios, the god of the Sun, it was only natural that the Romans would then begin to identify Apollo’s twin sister, Artemis, with Helios’ own sister, Selene, the goddess of the Moon. Evidence of the syncretism of Artemis and Selene is found early on; a scholium on the Iliad, claiming to be reporting sixth century BCE author Theagenes‘s interpretation of the theomachy in Book 21, says that in the fight between Artemis and Hera, Artemis represents the Moon against the earthly air (Hera).
Active references to Artemis as an illuminating goddess start much later. Notably, Roman-era author Plutarch writes how during the Battle of Salamis, Artemis led the Athenians to victory by shining with the full moon; but all lunar-related narratives of this event come from Roman times, and none of the contemporary writers (such as Herodotus) make any mention of the night or the Moon.
Artemis’ connection to childbed and women’s labour naturally led to her becoming associated with the menstrual cycle in course of time, and thus, the Moon. Selene, just like Artemis, was linked to childbirth, as it was believed that women had the easiest labours during the full moon, paving thus the way for the two goddesses to be seen as the same. On that, Cicero writes:
Apollo, a Greek name, is called Sol, the sun; and Diana, Luna, the moon. […] Luna, the moon, is so called a lucendo (from shining); she bears the name also of Lucina: and as in Greece the women in labor invoke Diana Lucifera,
Association to health was another reason Artemis and Selene were syncretized; Strabo wrote that Apollo and Artemis were connected to the Sun and the Moon respectively was due to the changes the two celestial bodies caused in the temperature of the air, as the twins were gods of pestilential diseases and sudden deaths.
Roman authors applied Artemis/Diana’s byname, Phoebe, to Luna/Selene, the same way as “Phoebus” was given to Helios due to his identification with Apollo. Another epithet of Artemis that Selene appropriated is “Cynthia”, meaning “born in Mount Cynthus.“ The goddesses Artemis, Selene, and Hecate formed a triad, identified as the same goddess with three avatars: Selene in the sky (moon), Artemis on earth (hunting), and Hecate beneath the earth (Underworld). In Italy, those three goddesses became a ubiquitous feature in depictions of sacred groves, where Hecate/Trivia marked intersections and crossroads along with other liminal deities. The Romans enthusiastically celebrated the multiple identities of Diana as Hecate, Luna, and Trivia.
The Roman poet Horace in his odes enjoins Apollo to listen to the prayers of the boys, as he asks Luna, the “two-horned queen of the stars”, to listen to those of the girls in place of Diana, due to their role as protectors of the young. In Virgil‘s Aeneid, when Nisus addresses Luna/the Moon, he calls her “daughter of Latona.”
In works of art, the two goddesses were mostly distinguished; Selene is usually depicted as being shorter than Artemis, with a rounder face, and wearing a long robe instead of a short hunting chiton, with a billowing cloak forming an arc above her head. Artemis was sometimes depicted with a lunate crown or CORONA.
On June 7, 2007, a Roman-era bronze sculpture of Artemis and the Stag was sold at Sotheby’s auction house in New York state by the Albright-Knox Art Gallery for $25.5 million.
- 105 Artemis (an asteroid discovered in 1868)
- Artemis (crater) (a tiny crater on the moon, named in 2010)
- Artemis Chasma (a nearly circular fracture on the surface of the planet Venus, described in 1980)
- Artemis Corona (an oval feature largely enclosed by the Artemis Chasma, also described in 1980)
- Acronym (ArTeMiS) for “Architectures de bolometres pour des Telescopes a grand champ de vue dans le domaine sub-Millimetrique au Sol”, a large bolometer camera in the submillimeter range that was installed in 2010 at the Atacama Pathfinder Experiment (APEX), located in the Atacama Desert in northern Chile.
The taxonomic genus Artemia, which entirely comprises the family Artemiidae, derives from Artemis. Artemia are aquatic crustaceans known as brine shrimp, the best-known species of which, Artemia salina, or Sea Monkeys, was first described by Carl Linnaeus in his Systema Naturae in 1758. Artemia live in salt lakes, and although they are almost never found in an open sea, they do appear along the Aegean coast near Ephesus, where the Temple of Artemis once stood.
In modern spaceflight
The Artemis program is an ongoing robotic and crewed spaceflight program carried out by NASA, U.S. commercial spaceflight companies, and international partners such as ESA, the Japan Aerospace Exploration Agency, and the Canadian Space Agency. The program has the goal of landing “the first woman and the next man” on the lunar south pole region no earlier than 2025.
CHILDREN ARE RAPED and MURDERED BY ROYALTY AND HIGH LEVEL POLITICIANS
PUR EVIL IS WORLDWIDE THE OCTOPUS SYNDICATE
HUNTING & KILLING CHILDREN by NETHERLAND QUEEN BEATRIX and others
5 months ago
europe | Etymology, origin and meaning of the name europe by etymonline
Eurybia was the youngest child of Pontus and Gaea. She has a beautiful face with skin the color of white sand. Her dress was white and elegant, but simple, swaying beautifully in the sea breeze. Eurybia has long dark blue hair that is wavy like waves. Her brilliant blue eyes were very firm. She slightly inherited Gaea’s motherly countenance.
Eurybia is a goddess, but due to her marriage to the Titan Krios, she is also considered a Titan. Eurybia is the personification of the power of the sea so she is called the Goddess of the Sea’s Force . The power of the sea that controls is the external aspects related to the sea, such as the wind and the gravitational force of the moon.
Eurybia is also the Goddess of Mastery over the Sea. The point is that she represents the aspect of human strength and ability to conquer the sea. She represents matters related to navigation including the power of sailors to conquer the fierce seas.
Eurybia married the Titan Star Krios. Their children are Astraeus (Titan of Dusk and Astrology/ Titan of Dusk and Astrology ), Perses (Titan of Destruction), and Pallas (Titan of the Arts of War/ Titan of Warcraft ). Astraeus then married the Titan Eos (Titan of Dawn ) and had four children, namely the Wind Gods called Anemoi ( Gods of Winds as in Tornados, Hurricanes, Sand Storms?) . Perses married the Titan Asteria (Titaness of Shooting Stars, as in comets, meteors and asteroids? ) and gave birth to the Magic Goddess Hecate (Goddess of Magic as in witchcraft and deception.) and Astrae (nymphs of the stars). Later, Pallas married Dewi Styx and had four children, who were called the Four Gods of Powers (Gods of Powers): Zelus (Spirit), Nike (Victory), Bia (Strength), Kratos (Power).
The descendants of Eurybia are gods and goddesses who represent important aspects for sailors, including the aspects that sailors need to be able to conquer the rough seas. For example, wind (represented by the Wind Gods Anemoi) is needed for sailing, then stars (represented by Astra Star Spirits) are needed to indicate sailing and navigation directions, and strength (represented by the Four Gods of Strength: Zelus, Nike, Bia). , and Kratos) symbolized the supremacy of naval power in Ancient Greece.
… Praxidike ( /prækˈsɪdɨkiː/ prak-SID-ə-kee Greek Πραξιδίκη), also known as Jupiter XXVII, is a retrograde irregular satellite of Jupiter ... Praxidike orbits Jupiter at an average distance of 20,824 Mm in 613.904 days, at an inclination of 144° to the ecliptic (143° to Jupiter’s equator … It was named in August 2003 after Praxidike, the Greek goddess of punishment ..
What is praxidike?
In Greek mythology, Praxidike is the goddess of judicial punishment and the exactor of vengeance, which were two closely allied concepts in the classical Greek world-view.
In Greek mythology, Praxidike is the goddess of judicial punishment and the exactor of vengeance, which were two closely allied concepts in the classical Greek world-view … The Orphic Hymn to Persephone identifies Praxidike as an epithet of Persephone “Praxidike, subterranean queen … Arete and Homonoia, daughters of Praxidike and Soter, sisters to Ktesios …
SO, Arete is goddess of elitism!
Or, Protector of the House? House of Balenciaga, House of Versace, House of GUICCI, etc…
- A speech sound considered without reference to its status as a phoneme or an allophone in a language.
- A telephone.
- A sound; a vocal sound; a tone produced by the vibration of the vocal cords; one of the primary elements of utterance. See phonate, phonetic.
So, TELE phone means speaking from afar! REMOVED. Rather than speaking in person, dehumanizing us and removing the personal connection made when one is face to face.
and Machines are really a battle or fight. The enemy making war on us, fighting for our jobs, our livelihood.
From the Alcimus father of Mentor?
Athena, Telemachus and the Origin of the Word “Mentor”
Thursday, May 18, 2017
Telemachus, walking the beach now, far from others,
washed his hands in the foaming surf and prayed to Pallas:
“Dear god, hear me! Yesterday you came to my house,
you told me to ship out on the misty sea and learn
if father, gone so long, is ever coming home …
Athena came to his prayer from close at hand,
for all the world with Mentor’s build and voice,
and she urged him on with winging words: “Telemachus,
you’ll lack neither courage nor sense from this day on…”
|“Telemacheia” Leslie Peterson Sapp 16″x20″ Collage painting on panel.|
And so Athena, daughter of Zeus, assured him.
No lingering now—he heard the goddess’ voice—
but back he went to his house with aching heart
I love the way the gods appear in mortal form throughout The Odyssey. Sometimes it is Athena, sometimes Hermes, sometimes they appear as strangers, sometimes as people known to the character in question. There is a common theme in each appearance; the character meets a person who acts as a guide or helper. After this guide or helper leaves, the character realizes they have not been talking to a mortal person, but a god in disguise. The cloaked gods are described as having a numinous quality, or being beautiful, or glittering, or youthful. In this piece I attempt to express the simultaneous presence of mortal and divine with the figure of Mentor and the face of Athena in the sea and sky.