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#—helena aidoneus
deathlessathanasia · 1 year
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“When, for example, Persephone is entrapped, her own naïveté defeats her, for she reaches out for the narcissus as for a lovely toy (kalon athyrma). The association of virginity with a state of childlike innocence and bliss was a common theme in Greek literature, facilitated by the young age at which it was traditional for women to marry.21 Many fragments of poetry from the archaic, classical and Hellenistic periods lament the loss of virginity as the passing of the carefree existence of childhood.22 In Theocritus' Idyll 18 the young maidens of Sparta address a marriage-song to Helen, who has been taken away from their company and from her mother's side, and can therefore no longer join them in play in the grassy meadow: Beautiful, graceful maiden, you're a housewife now, but we will go out early to the running-place and grass-fields gathering bunches of sweet flowers, thinking of you still, Helena, as young lambs long for the teats of their mother. (tr. B. Mills)
Other versions of Persephone's rape emphasize virginity itself rather than childish innocence, by including the goddesses Artemis and Athene among Persephone's companions.23 In Euripides (Helen 1314), the Orphic Hymn (Kern fr.49, 40-41), and Claudian (de raptu Proserpinae 2) these goddesses appear, and in Euripides and Claudian they defend the young girl: stimulât, communis in arma virginitas crimenque feri raptoris acerbat. [Their shared virginity goaded them to arms, And the crime of the brutal rapist stung them.] Claudian(2.207-8) The situation is very different in our hymn. Not only is Persephone without defenders, but other details emphasize the helplessness of all the women in the first section of the poem. Demeter wanders the earth in anguish over the loss of her daughter, unable to discover what has happened, and the one goddess from whom she solicits information is unable to provide it. In Claudian (3.55ff.) Zeus expressly prohibits the giving of this information, and in other versions the role of informant is variously distributed.24 Demeter's unsuccessful appeal to Hekate is unique to the Homeric version and, in addition, its function is not immediately apparent.25
The Sun, Moon, and Stars are commonly approached for information in mythology and folk-tale,26 but Hekate's association with the moon is Hellenistic. The key to the meaning of this episode lies in Hekate's Titan heritage. She, like Helios, was one of the generation who opposed Zeus' dominion and was eventually defeated. Hekate was subsequently honored by Zeus with unique and far-reaching privileges (Theogony 409ff.). But in this section of the hymn she only heard and did not see; the role of knowledgeable informer must thus pass to Helios, another Titan deity. Hekate had volunteered her skimpy information to Demeter in a spontaneous gesture of concern; Helios must be supplicated for his knowledge. Hekate's relative impotence thus parallels Demeter's (and Persephone's) own, and contrasts with her portrayal in the Theogony. Helios' superior position parallels the role of Zeus, for whom he acts as apologist: But goddess, stop your own great weeping. It does not fit you, this anger that's so vain and insatiate. He is not unworthy as son-in-law among the gods, Aidoneus, The Ruler of Many, your own brother, your own blood.
The contrast in the roles of Hekate and Helios, then, as well as their contrasting associations with darkness and light, respectively,27 point up the central opposition between the nature and power of the female and male deities. Furthermore, the only goddess whose potency is affirmed in this section of the hymn, Gaia [Earth], cooperates in the scheme to assert male dominion: Persephone was seduced by the beauty of the narcissus which Earth as a trick grew for this girl, as a favor for Him Who Receives So Many [Hades], and with Zeus allowing it…. The opening section of the hymn, then, has described the rape of Persephone and Demeter's reaction in such a way as to introduce a contrast between two kinds of existence for women. The first, the innocent virginal state, is a romantic paradise of carefree joy. It is like the symbiotic state of being in that the young girl exists in a condition of near-fusion with her mother and/or other women. The second, the patriarchal order controlled by men, carelessly and brutally disregards women's feelings and imposes helplessness upon them.”
- POLITICS AND POMEGRANATES: AN INTERPRETATION OF THE HOMERIC HYMN TO DEMETER by Marylin Arthur
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rpgkroywen · 2 years
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dolcefaniente · 1 year
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NEKROSKULL.
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HELENA AIDONEUS.
twisted from: hades’s smoke / the hydra.
nothing has been recorded in the books.
ANDREA FROURÓS.
twisted from: cerberus.
nothing has been recorded in the books.
CIRCE.
nothing has been recorded in the books.
ANGELOS.
nothing has been recorded in the books.
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ALL/MIXED.
nothing has been recorded in the books.
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