How To Draw A Greek God Hand Offering Fire

Greek goddess of the hearth

Hestia
Goddess of the hearth, home, domesticity, virginity, family, and the country
Member of the Twelve Olympians
The Giustiniani Hestia
Abode	Delphi or Mount Olympus
Planet	46 Hestia, four Vesta
Symbol	The hearth and its fire
Personal information
Parents	Cronus and Rhea
Siblings	Demeter, Hera, Hades, Poseidon, Zeus
Roman equivalent	Vesta

In the Ancient Greek religion, Hestia (; Greek: Ἑστία , "hearth" or "fireside") is the virgin goddess of the hearth, the right ordering of domesticity, the family, the domicile, and the country. In Greek mythology, she is the firstborn child of the Titans Cronus and Rhea.^[1]

Customarily, in Greek culture, Hestia received the commencement offer at every sacrifice in the household. In the public domain, the hearth of the prytaneum functioned every bit her official sanctuary, and, when a new colony was established, a flame from Hestia's public hearth in the female parent city would exist carried to the new settlement. The goddess Vesta is her Roman equivalent.

Etymology [edit]

Hestia's name means "hearth, fireplace, altar",^[two] This stems from the PIE root *wes, "burn" (ult. from *h₂wes- "dwell, pass the night, stay").^{[3] [iv] [five]} It thus refers to the oikos: the domestic, home, household, house, or family. "An early class of the temple is the hearth house; the early temples at Dreros and Prinias on Crete are of this type as indeed is the temple of Apollo at Delphi which always had its inner hestia".^[6] The Mycenaean great hall (megaron), similar Homer's hall of Odysseus at Ithaca, had a central hearth. Also, the hearth of the after Greek prytaneum was the community and government's ritual and secular focus.^{[ commendation needed ]}

Worship [edit]

Part of a marble chantry with inscription ESTIAS ISTHMIAS, 5th – quaternary century BC. The altar was defended to the goddess Hestia with the epithet Isthmia. Archaeological Museum of Paros.

Dedication of an altar to Hestia in Karneades, Taormina (undated). The inscription states: "Abreast these walls of Serapis the warden of the temple Karneades of Barke, son of Eukritos, o foreigner, and his spouse Pythias and his daughter Eraso placed to Hestia a pure altar, every bit a reward for this, o you that governs the marvelous dwellings of Zeus, grant to them a lovely auspiciousness of life."

The worship of Hestia was centered effectually the hearth. The hearth was essential for warmth, food training, and the completion of sacrificial offerings to deities. It was a common exercise that she was respected by existence offered the first and last libations of vino at feasts.^[vii] Pausanias writes that the Eleans cede outset to Hestia and then to other gods.^[8] Xenophon in Cyropaedia wrote that Cyrus the Great sacrificed first to Hestia, then to sovereign Zeus, and and so to any other god that the magi suggested.^[9]

The accidental or negligent extinction of a domestic hearth-burn down represented a failure of domestic and religious intendance for the family; failure to maintain Hestia's public fire in her temple or shrine was a breach of duty to the broad customs. A hearth fire might exist deliberately, ritually extinguished at need, and its lighting or relighting should be accompanied by rituals of completion, purification, and renewal, comparable with the rituals and connotations of an eternal flame and of sanctuary lamps. At the level of the polis, the hearths of Greek colonies and their mother cities were allied and sanctified through Hestia'south cult. Athenaeus, in the Deipnosophistae, writes that in Naucratis the people dined in the Prytaneion on the natal twenty-four hour period of Hestia Prytanitis (Ancient Greek: Ἑστίας Πρυτανίτιδος).^[10]

Responsibility for Hestia's domestic cult usually brutal to the leading woman of the household, although sometimes to a man. Hestia's rites at the hearths of public buildings were unremarkably led by holders of civil office; Dionysius of Halicarnassus testifies that the prytaneum of a Greek state or community was sacred to Hestia, who was served by the most powerful state officials.^[eleven] Nonetheless, bear witness of her priesthood is extremely rare. About stems from the early Roman Imperial era, when Sparta offers several examples of women with the priestly championship "Hestia"; Chalcis offers 1, a girl of the local elite. Existing borough cults to Hestia probably served as stock for the grafting of Greek ruler-cult to the Roman emperor, the Imperial family, and Rome itself. In Athens, a small seating section at the Theatre of Dionysus was reserved for priesthoods of "Hestia on the Acropolis, Livia, and Julia", and of "Hestia Romain" ("Roman Hestia", thus "The Roman Hearth" or Vesta). At Delos, a priest served "Hestia the Athenian Demos" (the people or land) "and Roma". An eminent citizen of Carian Stratoniceia described himself as a priest of Hestia and several other deities, also every bit holding several civic offices. Hestia'southward political and civic functions are further evidenced by her very numerous privately funded dedications at civic sites, and the administrative rather than religious titles used past the lay-officials involved in her civic cults.^[12]

Temples [edit]

Every private and public hearth or prytaneum was regarded equally a sanctuary of the goddess, and a portion of the sacrifices, to whatsoever divinity they were offered, belonged to her. A statue of her reportedly existed in the Athenian Prytaneum:

"Hard by is the Prytaneon (Prytaneum) [the town-hall of Athens] . . . and figures are placed off the goddesses Eirene and Hestia."^[thirteen]

Diodorus Siculus, wrote that Theramenes leaped upwardly to the chantry of Hestia at the Council Chamber, yelling:

"I flee for refuge to the gods, not with the thought that I shall exist saved, merely to make sure that my slayers will involve themselves in an act of impiety against the gods."^[14]

Notwithstanding, at that place were very few temples dedicated to Hestia. Pausanias mention only two, in Ermioni and in Sparta:

"[At Hermione in Argolis :] Passing into the sanctuary of Hestia, we see no image, only simply an altar and they sacrifice to Hestia upon it.^[15] [...] The Lacedaemonians (Lacedaemonians) too accept a sanctuary of Hestia [at Sparta]."^[sixteen]

Xenophon at Hellenica mention a temple of Hestia at the Olympia:

When, withal, they had pursued the enemy to the space between the senate-house and the temple of Hestia and the theatre which adjoins these buildings, although they fought no less stoutly and kept pushing the enemy towards the chantry, still, since they were pelted from the roofs of the porticoes, the senate-house, and the great temple, and were themselves fighting on the ground-level, some of the Eleans were killed, among them Stratolas himself, the leader of the Iii Hundred.^[17]

Hymns, odes and oaths [edit]

Homeric Hymn 24, To Hestia, is a brief invocation of five lines:

Hestia, y'all who tend the holy house of the lord Apollo, the Far-shooter at goodly Pytho, with soft oil dripping ever from your locks, come up now into this house, come up, having ane heed with Zeus the all-wise: draw virtually, and withal bestow grace upon my vocal.^[18]

Homeric Hymn 29, To Hestia, is another invocation for the goddess and to Hermes:

Hestia, in the loftier dwellings of all, both deathless gods and men who walk on earth, y'all accept gained an everlasting abode and highest honor: glorious is your portion and your right. For without you mortals concord no feast, -- where i does not duly cascade sweet wine in offering to Hestia both first and last. And you, slayer of Argus (Hermes's epithet), Son of Zeus and Maia, the messenger of the blessed gods, bearer of the goldenrod, the giver of practiced, be favorable and help us, yous and Hestia, the worshipful and dear. Come and dwell in this glorious business firm in friendship together; for you 2, well knowing the noble actions of men, aid on their wisdom and their force. Hail, Girl of Cronos, and you likewise, Hermes, bearer of the goldenrod! Now I will call up you and some other vocal also.^[19]

There is as well an Orphic Hymn dedicated to Hestia.^[20] And, the 11th Nemean ode of Pindar writes nigh Hestia.^{[21] [22]}

Dedication with armed services oaths, found at Acharnai, from the Sanctuary of Ares and Athena Areia, dated 350-325 BC. In ane of these oaths, the Hestia is mentioned.^{[23] [24]}

Hestia tapestry [edit]

Hestia full of Blessings, Egypt, 6th century tapestry (Dumbarton Oaks Collection)

The Hestia tapestry is a Byzantine tapestry, fabricated in Egypt during the 6th century Advertising. Information technology is a late representation of the goddess, whom it identifies in Greek equally Hestia Polyolbos; (Greek: Ἑστία Πολύολβος "Hestia full of Blessings"). Its history and symbolism are discussed in Friedlander (1945).^[25]

Mythology [edit]

Life [edit]

Hestia is a goddess of the first Olympian generation. She is the eldest daughter of the Titans Rhea and Cronus, and sister to Demeter, Hades, Hera, Poseidon, and Zeus. Immediately after their nascency, Cronus swallowed all his children (Hestia was the first who was swallowed) except the last and youngest, Zeus. Instead, Zeus forced Cronus to disgorge his siblings and led them in a war against their father and the other Titans.^[26] Every bit "first to exist devoured . . . and the last to be yielded upward again", Hestia is thus both the eldest and youngest girl; this mythic inversion is found in the Homeric Hymn to Aphrodite (700 BC).^[27]

Virgin goddess [edit]

The gods Poseidon and Apollo both (her brother and nephew respectively) vicious in love with Hestia and vied for her hand in wedlock. But Hestia would have neither of them, and went to Zeus instead, and swore a swell adjuration, that she would remain a virgin for all time and never marry. In the Homeric Hymn to Aphrodite, Aphrodite is described as having "no power" over Hestia.^[28]

Duty [edit]

Zeus assigned Hestia a duty to feed and maintain the fires of the Olympian hearth with the fatty, combustible portions of beast sacrifices to the gods.^[29] Wherever food was cooked, or an offering was burnt, she thus had her share of laurels; also, in all the temples of the gods, she has a share of honor. "Among all mortals she was chief of the goddesses".^[30]

Priapus [edit]

Hestia, along with many other goddesses, nymphs and satyrs were invited to Cybele's feast. After much feasting and wine, Hestia lay down and took a repose nap. Priapus then spotted her, and approached her, walking on tiptoe, with the aim to rape her. Just and so a donkey, belonging to Silenus, permit out a bray. Hestia was startled, and the whole oversupply flew to her defence force. Priapus then fled.^[31]

Status and attributes [edit]

At Athens, "in Plato's time," notes Kenneth Dorter^[32] "there was a discrepancy in the list of the twelve main gods, as to whether Hestia or Dionysus was included with the other 11. The altar to them at the agora, for example, included Hestia, just the due east frieze of the Parthenon had Dionysus instead." Hestia's omission from some lists of the Twelve Olympians is sometimes taken as an illustration of her passive, non-confrontational nature – by giving her Olympian seat to the more than forceful Dionysus she prevents heavenly conflict – but no ancient source or myth describes such a surrender or removal.^[33] "Since the hearth is immovable Hestia is unable to take office even in the procession of the gods, let alone the other antics of the Olympians", Burkert remarks.^[34] Her mythographic condition as firstborn of Rhea and Cronus seems to justify the tradition in which a small offer is made to Hestia before any sacrifice ("Hestia comes first").

There was a tradition where Hestia received a pocket-sized offering before any cede, withal this was not universal amongst the Greeks. In Odyssey14, 432–436, the loyal swineherd Eumaeus begins the feast for his master Odysseus by plucking tufts from a boar's head and throwing them into the fire with a prayer addressed to all the powers, then carved the meat into seven equal portions: "one he fix aside, lifting up a prayer to the wood nymphs and Hermes, Maia's son."^[35]

Hestia is identified with the hearth as a physical object, and the abstractions of customs and domesticity, but portrayals of her are rare and seldom secure.^[36] In classical Greek art, she is occasionally depicted as a adult female, just and modestly cloaked in a head veil. At times, it shows her with a staff in hand or by a large fire. She sits on a plainly wooden throne with a white woolen cushion and did not trouble to choose an keepsake for herself.^[1] Her associated sacrificial animal was a domestic hog.^[37]

Equivalency [edit]

Votive relief defended to Vesta. From Rome, Italian republic. 140-150 CE. Marble. Altes Museum, Berlin, Germany. The inscription mentions that a human and his married woman dedicated this statue to the goddess Vesta.

Her Roman equivalent is Vesta;^[38] Vesta has similar functions as a divine personification of Rome'due south "public", domestic, and colonial hearths, binding Romans together within a form of extended family unit. The similarity of names between Hestia and Vesta is, nonetheless, misleading: "The relationship hestia-histie-Vesta cannot be explained in terms of Indo-European linguistics; borrowings from a third linguistic communication must also exist involved," according to Walter Burkert.^[39] Other mythology and religion show similar goddesses or figures. Herodotus equates the Scythian Tabiti with Hestia. And, the Zoroastrian holy fire (atar) of the Sasanians in Adhur Gushnasp was also equated with Hestia past Procopius.^[40]

Genealogy [edit]

Hestia's family tree[41]
Uranus Gaia Uranus' genitals Cronus Rhea Zeus Hera Poseidon Hades Demeter HESTIA     a[42]      b[43] Ares Hephaestus Metis Athena[44] Leto Apollo Artemis Maia Hermes Semele Dionysus Dione     a[45]      b[46] Aphrodite

Run into also [edit]

• 46 Hestia, asteroid named after the goddess
• Sacred burn of Vesta
• Vitex agnus-castus
• Zalmoxis

Citations [edit]

1. ^ ^{a b} Graves, Robert. "The Palace of Olympus". Greek Gods and Heroes .
2. ^ R. South. P. Beekes. Etymological Dictionary of Greek, Brill, 2009, p. 471.
3. ^ Calvert Watkins, "wes-", in: The American Heritage Dictionary of Indo-European Roots. Houghton Mifflin Harcourt, Boston 1985 (web annal).
4. ^ Mallory, J. P.; Adams, D. Q. (2006-08-24). The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World. OUP Oxford. p. 220. ISBN978-0-19-928791-8.
5. ^ Due west, p. 145.
6. ^ Burkert, p. 61.
7. ^ Homeric Hymn 29, tr. Evelyn-White, Hugh G.
8. ^ Pausanias, Clarification of Greece, five.14.4
9. ^ Xenophon, Cyropaedia, 7.5.57
10. ^ Athenaeus, Deipnosophists, 4.149
11. ^ Kajava, p. 5.
12. ^ Kajava, pp. 1, iii, five.
13. ^ Pausanias, Description of Greece i. 18. 3 (trans. Jones) (Greek travelogue C2nd A.D.)
14. ^ Diodorus Siculus, Library, fourteen.4
15. ^ Pausanias, Description of Hellenic republic ii.35.1.
16. ^ Pausanias, Description of Greece 3.xi.eleven.
17. ^ Xenophon, Hellenika, 7.iv.31
18. ^ Hymn 24 to Hestia.
19. ^ Homeric Hymn to Hestia 29.1 This article incorporates text from this source, which is in the public domain .
20. ^ Orphic Hymn 84 to Hestia (Athanassakis & Wolkow, pp. 64–65).
21. ^ Pindar, Nemean Odes, 11.1, EN
22. ^ Pindar, Nemean Odes, 11.ane, GR
23. ^ topostext, 2.1"...Witnesses the gods Aglauros, Hestia, Enyo, Enyalios, Ares and Athena Areia, Zeus, Thallo, Auxo, Hegemone, Herakles, and the boundaries of my fatherland, wheat, barley, vines, olives, figs."
24. ^ Cranium Inscriptions Online, 17
25. ^ Friedlander, Paul. (1945). Documents of Dying Paganism. University of California Press.
26. ^ Hesiod, Theogony 453 ff.
27. ^ Kerenyi, p. 91.
28. ^ Homeric Hymn to Aphrodite (5), 21–32.
29. ^ Kajava, pp. one–2.
30. ^ Homeric Hymn to Aphrodite (5), 32.
31. ^ Ovid, Fasti 6.319–344.
32. ^ Dorter, K. (1971). "Imagery and Philosophy in Plato's Phaedrus". Periodical of the History of Philosophy, nine (3), 279–288 (July 1971).
33. ^ Kerenyi, p. 92: "... at that place is no story of Hestia's ever having taken a hubby or ever having been removed from her fixed abode."
34. ^ Burkert, p. 170.
35. ^ Robert Fagles' translation
36. ^ Kajava, p. 2.
37. ^ , Bremmer, Jan. N., in Ogden, D. (ed.). (2010). A Companion to Greek Religion, Wiley-Blackwell, p. 134. ISBN 978-i-4443-3417-3.
38. ^ Hughes, James. (1995). Larousse Desk-bound Reference Encyclopedia, p. 215. Larousse/The Book People.
39. ^ Burkert, p. 415, 3.three.1 north. 2.
40. ^ Procopius, History of the Wars, Book 2, XXIV.
41. ^ This chart is based upon Hesiod's Theogony, unless otherwise noted.
42. ^ According to Homer, Iliad ane.570–579, 14.338, Odyssey 8.312, Hephaestus was plainly the son of Hera and Zeus, see Gantz, p. 74.
43. ^ According to Hesiod, Theogony 927–929, Hephaestus was produced past Hera solitary, with no father, run into Gantz, p. 74.
44. ^ According to Hesiod, Theogony 886–890, of Zeus' children by his vii wives, Athena was the first to be conceived, merely the last to be built-in; Zeus impregnated Metis then swallowed her, later Zeus himself gave birth to Athena "from his caput", see Gantz, pp. 51–52, 83–84.
45. ^ According to Hesiod, Theogony 183–200, Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100.
46. ^ According to Homer, Aphrodite was the daughter of Zeus (Iliad iii.374, 20.105; Odyssey viii.308, 320) and Dione (Iliad 5.370–71), run into Gantz, pp. 99–100.

Full general references [edit]

• Burkert, Walter (1985). Greek Organized religion. Harvard University Printing. Internet Archive.
• Diodorus Siculus, Bibliotheca Historica. Vol one-two. Immanel Bekker. Ludwig Dindorf. Friedrich Vogel. in aedibus B. G. Teubneri. Leipzig. 1888–1890. Greek text available at the Perseus Digital Library.
• Evelyn-White, Hugh, The Homeric Hymns and Homerica with an English language Translation by Hugh Grand. Evelyn-White. Homeric Hymns. Cambridge, Massachusetts, Harvard Academy Press; London, William Heinemann Ltd. 1914.
• Friedlander, Paul. (1945). Documents of Dying Paganism. University of California Press.
• Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996, Ii volumes: ISBN 978-0-8018-5360-9 (Vol. 1), ISBN 978-0-8018-5362-three (Vol. 2).
• Hesiod, Theogony, in The Homeric Hymns and Homerica with an English language Translation past Hugh Thou. Evelyn-White, Cambridge, Massachusetts., Harvard Academy Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library.
• Homer, The Iliad with an English Translation past A. T. Murray, Ph.D. in two volumes. Cambridge, Massachusetts., Harvard Academy Printing; London, William Heinemann, Ltd. 1924. Online version at the Perseus Digital Library.
• Homer; The Odyssey with an English Translation by A. T. Murray, PH.D. in 2 volumes. Cambridge, Massachusetts., Harvard University Press; London, William Heinemann, Ltd. 1919. Online version at the Perseus Digital Library.
• Kajava, Mika. "Hestia Hearth, Goddess, and Cult", Harvard Studies in Classical Philology 102 (2004): 1–20. JSTOR 4150030.
• Kerényi, Karl, The Gods of the Greeks, Thames and Hudson, London, 1951. Internet Archive.
• Ovid, Ovid'due south Fasti: With an English translation by Sir James George Frazer, London: Westward. Heinemann LTD; Cambridge, Massachusetts, Harvard University Printing, 1959. Internet Archive.
• Pausanias, Pausanias Description of Greece with an English language Translation by W.H.South. Jones, Litt.D., and H.A. Ormerod, M.A., in iv Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918. Online version at the Perseus Digital Library.
• Pindar, Odes, Diane Arnson Svarlien. 1990. Online version at the Perseus Digital Library.
• Stephenson, Hamish. (1985). The Gods of the Romans and Greeks. NYT Writer.
• W, M. Fifty., Indo-European Verse and Myth, Oxford University Press, 2007. ISBN 978-0-19-928075-9. Google Books.

Wikimedia Commons has media related to Hestia.

Source: https://en.wikipedia.org/wiki/Hestia

Posted by: montanaalid1953.blogspot.com

Share this post