By Jennifer Larson
This paintings indicates that the worship of heroines, in addition to of gods and heroes, used to be common within the Greek international from the eighth during the 4th centuries BC. Drawing upon textual, archaeological and iconographic proof as varied as historic trip writing, ritual calendars, votive reliefs, and Euripidean drama, Jennifer Larson demonstrates the pervasiveness of heroine cults at each point of Athenian society. Larson finds vast diversity of herioc cults existed during the Greek global, encompassing not just contributors yet (Pelops and Hippodamela, Alexandra and Agamemnon, Helen and Menelaos) and households equivalent to these of Asklepios and the Dioskouroi. She indicates how heroic cults strengthened the Greek's gender expectancies for either men and women via ritual prestige, iconography, and narrative motifs. eventually, Larson appears to be like on the intersection of heroine cults with particular themes corresponding to myths of maiden sacrifice, the Amazons, the function of the goddess Artemis, and people ideals approximately woman "ghosts".
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Additional info for Greek Heroine Cults (Wisconsin Studies in Classics)
In these reliefs there is no reason to include the female figure except as a cult partner of the hero. The non-banqueting reliefs can be divided for our purposes into two groups: (1) those including the sponde motif, in which the female companion pours wine for the man; (2) those in which the female companion merely stands behind or to one side of the man. In both cases, as in the banquet motif, the woman is equal in size to the man, while approaching adorants are shown in a smaller scale. Equestrian elements can appear in both types.
For instance, there is Theocritus' wedding song for Helen (Theoc. Id. 18, esp. 43-48), and the story in Herodotus about her gift of beauty to an ugly girl, who eventually married the king (Hdt. 61). Thus we cannot clearly ascertain the "function" of the Leukippides' 66 67 1. 2. 3. 4. The priestesses were maidens (parthenoi) who were known as "colts," poloi. There were two of them (Hsch. v. 7TWALCX). The priestesses were associated with the shrine of Hilaeira and Phoibe and shared their name "Leukippides" with the heroines.
67 In the Indian tradition there is a much stronger emphasis on performing some exemplary act of bravery, while for the Greeks cult heroes did not usually serve as moral exemplars. The hero stones are often placed in the precincts of temples, an analogy to the presence of heroic shrines in the sanctuaries of Olympians. However, the hero stone is not necessarily associated with physical relics of the hero; the hero's power is believed to reside in the stone itself. As in Greek heroic cults, the disembodied soul can use its power either for good or for evil.