Chemins d'Hécate

Zografou, Athanassia

doi:10.4000/books.pulg.1641

2010

DOI: 10.4000/books.pulg.1641

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Chemins d'Hécate

Athanassia Zografou¹

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Cited by 29 publications

(2 citation statements)

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“… 91 On the Epipyrgidia, see Carboni (2007). On Hekate, Rudloff (1999); Fauth (2006); Lautwein (2009); Zografou (2010); Carboni (2015) 19–34. …”

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confidence: 99%

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Wandering maidens in the Acropolis Propylaia: some considerations on the spatial setting of the cults of the Charites, Artemis and Hermes, their administration and related cult images

Graml

2022

J. Hell. Stud.

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This paper aims to develop a holistic view on the cults of the Charites, Artemis and Hermes which can plausibly be located in the Acropolis Propylaia. Based on the combined analysis of the spatial and architectural setting, which changed in the course of the erection of the Mnesiklean Propylaia in 437–432 BC, along with the imagery and textual evidence for these cults, I propose that due to the altered spatial distribution and the rotated building axes, initially separate cults were fused together. Consequently, iconographical shifts occur in the modes of depiction of these three divinities. The Charites, who were attached in Archaic imagery to Hermes, in the Classical period become iconographically intertwined with Artemis. The iconographic shift is detectable especially in the new cult images1 for Hermes Propylaios and Artemis Epipyrgidia with the Charites, which had been created by the sculptor Alkamenes, presumably by order of the Athenian state. This article should not be seen as a contribution to the analysis of copies (Kopienkritik) for known statue types or an architectural study; instead, its focus lies in the concepts of visualization of divine images, which were developed for a highly specific spatial setting in the cultic landscape of the Athenian Acropolis.

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“… 91 On the Epipyrgidia, see Carboni (2007). On Hekate, Rudloff (1999); Fauth (2006); Lautwein (2009); Zografou (2010); Carboni (2015) 19–34. …”

mentioning

confidence: 99%

“… 110 See Zografou (2010) 50–51 on the informative value of Hesiod regarding the attestation of ‘official’ cult. Whitmarsh (2016) 29–30 states that neither source is a sacred script, but literature relying on the ‘bedrock of their [Greek] culture’. …”

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confidence: 99%

Wandering maidens in the Acropolis Propylaia: some considerations on the spatial setting of the cults of the Charites, Artemis and Hermes, their administration and related cult images

Graml

2022

J. Hell. Stud.

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THEGETTY HEXAMETERSAND GREEK TRAGEDY

Battezzato

2022

Camb. class. j.

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The present article aims to show that several passages of Greek tragedy make use of language present in the Getty Hexameters, especially in contexts where incantations and protection of the city are mentioned. The Getty Hexameters were written on a lead tablet at the end of the fifth century BC in Sicily (Selinus or, more likely, Himera). The article argues that the composition of the text predates the lead tablet by several decades (section 2). It focuses on similarities in structure and language that involve Soph. fr. 535 (section 4), Aeschylus’ Oresteia (section 5), Sophocles’ Oedipus Tyrannus (section 6) and Euripides’ Hecuba (section 8). It also suggests that Plato (section 7) and late antique poetry and prose (section 9) reuse some of the linguistic elements of the incantatory tradition of the Getty Hexameters.

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Hestia and Eos: Mapping Female Mobility and Sexuality in Greek Mythic Thought

Konstantinou¹

2016

ajp

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This article 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 focuses on the Homeric Hymn to Aphrodite and introduces the goddess Eos, the personification of Dawn, as a special instance of a mobile goddess who 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 concerning female sexuality and mobility.

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Chemins d'Hécate

Cited by 29 publications

References 0 publications

Wandering maidens in the Acropolis Propylaia: some considerations on the spatial setting of the cults of the Charites, Artemis and Hermes, their administration and related cult images

Wandering maidens in the Acropolis Propylaia: some considerations on the spatial setting of the cults of the Charites, Artemis and Hermes, their administration and related cult images

THEGETTY HEXAMETERSAND GREEK TRAGEDY

Hestia and Eos: Mapping Female Mobility and Sexuality in Greek Mythic Thought

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