Homer Hesiod Hymns Tragedy Remythologizing Tools Blackboard Info
CHIONE 100.00%
Daughter of Boreas and Oreithyia, mother of Eumolpus by Poseidon. (See EUMOLPUS.)
CERYX 34.54%
In Greek mythology, the son of Hermes, the herald of the gods, by Agraulos the daughter of Cecrops, or (according to another story) of Eumolpus, and ancestor of the Eleusinian family of the Kerykes, one of whose members always performed the functions of a herald at the Eleusinian mysteries.
A festival held at Athens in honour of Apollo Boedromios, the god who gave aid in battle. It was celebrated on the 6th day of the month Boedromion, so named after the god (September-October). The origin of the festival was traced back in antiquity to the victory of Ion over Eumolpus, or to that of Theseus over the Amazons. After 490 B.C. it was converted into a commemoration of the battle of Marathon.
The chief priest in the Eleusinian mysteries (see ELEUSINIA). He was always a member of the family of the Eumolpidae. It was his duty to exhibit to the initiated the sacred symbols of the mysteries, and at the same time probably to chant the liturgic hymns originally derived from his ancestor, the Thracian bard Eumolpus.
MUSAEUS 26.97%
A mythical singer, seer, and priest, who occurs especially in Attic legends. He is said to have lived in pre-Homeric times, and to have been the son of Se1ene and Orpheus or Linus or Eumolpus. Numerous oracular sayings, hymns, and chants of dedication and purification were ascribed to him, which had been collected, and also interpolated, by Onomacritus, in the time of the Pisistratidae. His tomb was shown at Athens on the Museum Hill, south-west of the Acropolis [Pausanias i 25 § 8].
A mythical king of Athens. According to Homer he was the son of Earth by Hephaestus, and brought up by Athene. Like that of Cecrops, half of his form was that of a snake-a sign that he was one of the aborigines. Athene put the child in a chest which she gave to the daughters of Cecrops, Agraulos, Herse, and Pandrosos, to take care of; forbidding them at the same time to open it. The two eldest disobeyed, and in terror at the serpent-shaped child (or according to another version, the snake that surrounded the child), they went mad, and threw themselves from the rocks of the Acropolis. Another account made the serpent kill them. Erechtheus drove out Amphictyon, and got possession of the kingdom. He then established the worship of Athene, and built to her, as goddess of the city (Polias), a temple, named after him the Erechtheum. Here he was afterwards worshipped himself with Athene and Poseidon. He was also the founder of the Panathenaic festival. He was said to have invented the four-wheeled chariot, and to have been taken up to heaven for this by Zeus, and set in the sky as the constellation of the charioteer. His daughters were Orithyia and Procris (see BOREAS and CEPHALUS). Originally identified with Erichthonius, he was in later times distinguished from him, and was regarded as his grandson, and as son of Pandion and Zeuxippe. His twin brother was Butes, his sisters Procne and Philomela. The priestly office fell to Butes, while Erechtheus assumed the functions of royalty. By Praxithea, the daughter of Cephissus, he Was father of the second Cecrops (see PANDION, 2), of Metion (see DAeDALUS); of Creusa (see ION), as well as of Protogoneia, Pandora, and Chthonia. When Athens was pressed hard by the Eleusinians under Eumolpus, the oracle promised him the victory if he would sacrifice one of his daughters. He chose the youngest, Chthonia; but Protogeneia and Pandora, who had made a vow with their sister to die with her, voluntarily shared her fate. Erechtheus conquered his enemies and slew Eumolpus, but was afterwards destroyed by the trident of his enemy's father, Poseidon.
BOREAS 18.52%
In Greek mythology, thd North Wind, son of Astraea and Eos, brother of Zephyrus, Eurus, and Notus. His home was in the Thracian Salmydessus, on the Black Sea, whither be carried Orithyia from the games on the Ilissus, when her father, Erechtheus king of Athens; had refused her to him in marrage. Their children were Calays and Zetes, the so-called Boreadae, Cleopatra, the wife of Phineus, and Chione, the beloved of Poseidon (see EUMOLPUS). It was this relationship which was referred to in the oracle given to the Athenians, when the fleet of Xerxes was approaching, that "they should call upon their brother-in-law." Boreas answered their prayer and sacrifice by destroying a part of the enemy's fleet on the promontory of Sepias; whereupon they built him an altar on the banks of the Ilissus.
Author of a satiric romance, certainly of the time of Nero, and probably the Gains Petronius whose licentiousness and congenial tastes obtained for him the high favour of Nero, at whose court he played the part of arbiter elegantiae (maître de plaisir), until, in 66 A.D., in consequence of the intrigues of his rivals, he committed suicide by opening his veins [Tacitus, Ann. xvi 18, 19]. Of his social romance, entitled Saturae, which must originally have consisted of about twenty books, only fragments are left to us, being part of books xv and xvi. The most complete and famous is the "Banquet of Trimalchio " (Cena Trimalchionis). Judging from the fragments, the scene was laid under Tiberius, or possibly Augustus, in S. Italy, chiefly in an unnamed colony in Campania, partly in Croton. The work is astonishing for the truth with which both manners and men are painted. A masterly hand appears in the treatment of the dialogue, adapted as it is in every instance to the character of the speaker, now plebeian, in the mouth of Trimalchio, the freedman who has become a millionaire; now refined, in the cultivated Greek Encolpius; or again bombastic, in the case of the poet Eumolpus. All situations in life (with a preference for the filthiest), and even literature and art, come under discussion. In the prose are introduced numerous and sometimes extensive pieces of poetry, mostly intended to parody some particular style.
The two mystic festivals of Demeter and her daughter Persephone (Core) celebrated in Attica. They took their name from the city of Eleusis, twelve miles distant from Athens. This was, from time immemorial, a seat of the worship Of Demeter, instituted, it was said, by the goddess herself after the disappearance of her daughter. (See DEMETER.) The worship of Dionysus was early associated with that of the two goddesses of the earth, for Dionysus was himself a god of fertility, worshipped here under the name of Iakchos, as son of Zeus and Demeter or Persephone. The ritual of the Eleusinian service was supposed to have been ordained by Eumolpus (see EUMOLPUS). The conquest of Eleusis, which took place, according to the story, under king Erechtheus, gave Athens a right to take part in the solemnity, and the lesser of the two festivals was actually celebrated in Athens. Eleusis, however, continued to be the chief seat of the worship, and the highest priesthoods were hereditary in the Eleusinian families of the Eumolpidae and Kerykes. The sanctity which shrouded the Eleusinian mysteries occasioned the foundation of Eleusinia on their model in other Greek cities. But the initiations at Eleusis were always accounted the most sacred and the most efficacious. The events celebrated in the mysteries were the descent of Persephone into the world below, and her return to light and to her mother. The former was celebrated at the greater Eleusinia between autumn and seed-time; the latter in spring at the lesser Eleusinia. The symbolical representation of both events had the same object. This was to excite and strengthen in the minds of the initiated, by means of the story of Persephone, the faith in the continuance of life, and a system of rewards and punishments after death. The right of initiation into the Eleusinian mysteries was in all probability restricted originally to inhabitants of Attica, but it was not long before it was extended to all Greeks. In later times, after their closer connexion with the Greeks, the Romans were also admitted. Barbarians were excluded, and so were all who had been guilty of murder, or any other serious offence. The neophyte was proposed for initiation by an Athenian citizen who had himself been initiated. He was admitted first to the lesser mysteries at the lesser Eleusinia. At this stage the candidates were termed Mystoe, and were allowed to take a limited part in the greater Eleusinia the next autumn. They were not initiated, however, into the greater mysteries, until the greater Eleusinia succeeding these ; and after their initiation were called epoptoe, or seers. The external arrangement of the festival was in the hands of the second archon, or Archon Basileus, who exercised a general superintendence over the whole of the public worship. He was assisted by four overseers (epimeletoe), two of whom were elected from the whole body of citizens, and two from the Eleusinian families of the Eumolpidae and Kerykes.[1] The high-priestly officials, who carried out the liturgical functions at the celebration, were also chosen from these two families. The Hierophantes, or chief priest, belonged to the house of Eumolpus. It was his duty to exhibit to the initiated the mysterious shrines, and probably to lead the performance of the hymns handed down from his ancestors. The Keryx, or herald, was of the house of the Kerykes. He summoned the initiated, in the traditional form of words, to worship, pronouncing for them the form of prayer. The Daduchos or torch-bearer, and the superintendent of the sacrifice, were also important officials. The lesser Eleusinia were celebrated in the month Anthesterion, which corresponded roughly to February. The service was performed at Agrae, a suburb of Athens on the Ilissus. in the temple of Demeter and Core, and accompanied by mystical rites, the nature of which is unknown. It was said to have been founded at the wish of Heracles, who, being a stranger, was excluded by usage from the greater Eleusinia. The great Eleusinia were celebrated in the middle of Boedromion (roughly = September), for a space probably of nine days. The first days were devoted to the preparation for the main festival, bathing in the sea, sacrifices of purification, and the like. On the sixth day, the 20th Boedromion, the immense multitude of mystae, in festal attire and crowned with myrtle, marched in procession along the sacred way to Eleusis, preceded by the image of Iokchos, who gave his name to the celebration. Much time was spent, partly in the performance of acts of devotion at the numerous holy places on the road, partly in merriment and banter; so that it was late in the evening before they arrived at the Telesterion, or house of initiation, at Eleusis. This was a magnificent temple erected by Pericles in place of the ancient temple of Demeter, which had been burnt down in the Persian War. During the following nights various celebrations took place at those spots in Eleusis and its neighbourhood which were hallowed in the story of the goddess. In these were represented the sorrowful searching of the goddess for her lost daughter, and the mother's joy at finding her. The transition from sorrow and fasting to joy and festivity was symbolized by the potion mixed of water, meal, and penny-royal, supposed to have been the first food tasted by Demeter after her reception in Eleusis. It was probably while, these celebrations were going on that the Epoptae, and the Mystae who were called totheir final initiation, took part in the mysteries proper. Mysterious rites were first, it would seem, performed in darkness, which threw the celebrants into a state of painful suspense and expectation. Then, in a dazzling light, and amid great splendour, the Hierophantes showed them certain shrines of the goddess and Iakchos, explaining their meaning; holy songs being meantime performed, partly by himself, partly by choirs with instrumental accompaniment. The climax of the whole was the sacred drama, a representation of the story of the three goddesses in the worlds above and below. The festival was brought to a close by a libation of water from two vessels in the shape of a top (plemochoe). The water was poured in the direction of east and west with mystical formulae. The ancients speak of the revelations made in the mysteries as having a beneficial influence on morality, pointing as they did to reward and punishment after death. They represent them farther as giving comfort in the trials and sufferings of life, and as opening brighter hopes after death. It is certain that there were few citizens of Athens who were not initiated; many who neglected the rite early in life were initiated in old age. For in the popular belief the initiation conferred a claim to the joys promised in the mysteries to the good after death. The Eleusinian mysteries maintained their position for a long time. Among the Romans, men of the highest rank, as, for instance, Hadrian and Marcus Aurelius, deigned to receive the initiation. When the Christian emperor Valentinian put an end to all religious celebrations by night, he excepted the Eleusinia, which continued in existence till they were abolished by Theodosius towards the end of the 4th century A.D.
ION 12.20%
According to the Attic story, the son of Apollo and Creusa, daughter of the Athenian king Erechtheus. He was exposed at his birth by his mother in a grotto on the cliff of the Acropolis, whence he was taken by Hermes to Delphi and brought up by the Pythian priestess to be an attendant in his father's temple. Creusa afterwards married Xuthus, who had migrated from Thessaly, and was son of Hellen and brother of Aeo1us and Dorus. As this marriage was childless, the pair went to Delphi to consult the god as to the cause. Xuthus received the command to consider as his son the first person he should meet in front of the temple. This happened to be Ion, who bad meanwhile grown up, and was at once accepted by Xuthus as his son. But Creusa, fancying he was her husband's son by a former union, resolved to poison him. Ion detects her design in time and would have killed Creusa, who however takes refuge at the altar of the god. Then the Pythian priestess produces the cradle in which he had been exposed as an infant, and thus brings about recognition and reconciliation between mother and son. Ion married Helice, the daughter of Selinus, king of the Aegialeans on the north coast of the Peloponnesus. At the death of this king he became monarch of the land, and the inhabitants assumed the name of Ionians after him. Afterwards being called upon by the Athenians to help them against Eumolpus and the Eleusinians, he conquered the enemy and was made king of Athens. From the four sons who are attributed to him, Hoples, Ge1eon, Aegicores, and Argades were descended the four Ionic tribes.
Type: Standard
gutter splint
gutter splint
gutter splint