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Academic literature on the topic 'Greek Mother goddesses'
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Journal articles on the topic "Greek Mother goddesses"
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Zolotnikova, Olga Albert. "Becoming Classical Artemis: A Glimpse at the Evolution of the Goddess as Traced in Ancient Arcadia." Journal of Arts and Humanities 6, no. 5 (April 17, 2017): 08. http://dx.doi.org/10.18533/journal.v6i4.1157.
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<p>This paper is concerned with the evolution of the goddess Artemis in Ancient Greek religion from prehistoric till late historic times. In the related studies, still there is no certainty as to the beginning of worship of Artemis in Ancient Greece and her original concept. Moreover, Artemis’ appearance in the early historic period with the features of the prehistoric Mountain-Mother-Goddess, the Mistress of Animals, the goddess of lakes, the goddess of trees, the goddess of birth and child-care, on the one hand, and as a virgin-huntress who presented rudimentary traits of bear-goddess and deer-goddess, on the other, raises questions whether Artemis originally had all these hypostases or acquired them gradually through assimilation with different goddesses. This paper argues that the concept of Artemis as attested during the historic period was the result of its long development, which consisted of two major phases. Originally, Artemis was a goddess of wild animals and herself was imagined as a bear and a doe. Perhaps, from the beginning, she was regarded as a guardian of sacred rules and a punisher for inappropriate religious behavior. Gradually, Artemis was identified with the old universal goddess of nature and received from her connection with mountain-tops and lakes, responsibility for plant growth and fertility in general, obligation to protect childbirth, etc.. In this paper, the evolution of the concept of Artemis is traced on the basis of her cults practiced in Arcadia, one of a few areas of Ancient Greece where ethno-cultural continuity remained unbroken from prehistoric to late historic times.</p>
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Иванова, Ирина, and Irina Ivanova. "Time and image of Phaedra in the works “Hippolytus” by euripides, “Phaedra” by Jean Racine and in the lyrics by Marina Tsvetaeva." Servis Plus 9, no. 3 (August 28, 2015): 70–79. http://dx.doi.org/10.12737/12542.
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The article tells about the transformation of a wandering ancient story about the passion of a mother to her stepson, shows how each era brings about changes in the depiction of the heroine, set in a boundary situation between happiness and duty. In the tragedy of Euripides "Hippolytus" the main character is the king´s son, and Phaedra is a performer of the will of the goddess Cypris. Without knowing, Hippolytus violated ethics law that prescribed to honor equally all the gods and goddesses: he loved to worship the goddess of the hunt Artemis and didn´t bring enough victims to Aphrodite. According to the mythological sources, the election of Phaedra as the instrument of revenge can be explained by the fact that Phaedra carries the burden of a tragic guilt for her grandfather, who told Hephaestus about the affair between Aphrodite and Ares. Euripides describes the suffering of Phaedra. His character brings her life as a gift to the children. The tragedy of the debt victory is displayed brighter by the Greek author than by the French one. But the image of Phaedra, made by Jean Racine, is nobler than it was made by Euripides. The heroine of Euripides sacrifices herself for the sake of duty and commits suicide, but makes a low act, leaving a note that slanders Hippolytus, but the queen by Racine, dying, emphasizes the innocence of her stepson. The stepson´s attitude to the passion of his stepmother changes too. For Hippolytus by Euripides the passion of Phaedra is the evidence of low-lying nature of women, for Hippolytus by Jean Racine it is the touching continuation of conjugal love at first, and then, when Phaedra separates him in her mind from the father, and emphasizes that loves Hippolytus, it is a horrible discover, but not the reason for the generalization, reasoning and discrimination against all women. The continuation of the incarnation of vagrant story about Phaedra we see in the poetry of Marina Tsvetaeva in the tragedy "Phaedra". Tsvetaeva simplifies antique tragedy, removing the problem of choosing between happiness and duty, but in the poem she returns to the tragic beginning of it, highlighting the theme of the sublime punishments with passion that is emphasized in the interpretation ofR. Viktyuk, who created a cinema play "Passion about Phaedra in four dreams of Roman Viktyuk" on the basis ofTsvetayeva´s texts.
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Roller, Lynn E. "The Great Mother at Gordion: The Hellenization of an Anatolian Cult." Journal of Hellenic Studies 111 (November 1991): 128–43. http://dx.doi.org/10.2307/631891.
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Gordion, the principal city of Phrygia, was an important center for the worship of the major Phrygian divinity, the Great Mother of Anatolia, the Greek and Roman Cybele. Considerable evidence for the goddess's prominence there have come to light through excavations conducted at the site, first by Gustav and Alfred Körte and more recently by the continuing expedition sponsored by the University Museum in Philadelphia. These include sculptural representations of the goddess and numerous votive objects dedicated to her. The material pertinent to the goddess and her cult in Gordion during the most prominent period of Phrygian culture, the eighth and seventh centuries BC, is similar to that from other contemporary Phrygian centers. Even after the loss of Phrygian political independence in the seventh century, the cult of the goddess in Anatolia continued to flourish, and the older traditions of iconography and votive types were maintained. During the Hellenistic period, however, we see a different version of the goddess at Gordion. The earlier Phrygian forms of cult image and votive were gone, and in their stead are figurines and votive objects which are clearly of Greek inspiration. The Mother goddess was still at home in Gordion—several stone and terracotta representations of her from this period attest to that—but her visual image had become thoroughly Hellenized.
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Kofler, Sabine Viktoria. "Kybele in Griechenland. Ankunft und Aufnahme der Göttermutter in der griechischen Welt." historia.scribere, no. 10 (June 19, 2018): 379. http://dx.doi.org/10.15203/historia.scribere.10.104.
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Cybele in Greece. The Arrival and Reception of the Mother of the Gods in the ancient Greek world.The following seminar-paper aims to show the arrival and reception of the phrygian Mother Goddess Matar in the greek world. It will first take a closer look at the early known sources, be it written or archaeological, of the Goddess Kybele. This article will further present, on the basis of these sources, the way the Mother of the Gods took from ancient Phrygia across Anatolia toAthens. Through her journey into the greek world Kybele had gone through an essential transformation to be accepted and worshipped as one of the primary Mother Goddess` of the ancient world.
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Bøgh, Birgitte. "The Phrygian Background of Kybele." Numen 54, no. 3 (2007): 304–39. http://dx.doi.org/10.1163/156852707x211573.
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AbstractThe cult of Kybele is well known from Greek and Roman sources and well-described in most modern literature on antique religions. The cult, however, is primarily known in its Roman version, which differs greatly from the cult in the ancient Phrygian homeland of Kybele. This article presents the latest research on this subject: iconography and roles, attendants relating to the goddess, cult places, rituals and worship, and transference of the cult from Phrygia to Greece. The Phrygian goddess, characterised by features of wild nature, was represented primarily by predatory birds, and she was worshipped in mountainous settings. Instead of portraying her as a typical Mother goddess associated with nature, fertility and procreation, new research has argued that her status as a Mother derives from her connection to the king, thus being the mother of the state and the throne. It is also maintained in the article that Attis is a late, Greek invention, and that the cult in Phrygia did not take the form of a mystery religion. In conclusion, it is suggested that the Black sea area played a role in the development and the dissemination of the cult.
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Guignard, Florence Pasche, and Giulia Pedrucci. "Motherhood(s) and Polytheisms: Epistemological and Methodological Reflections on the Study of Religions, Gender, and Women." Numen 65, no. 4 (May 2, 2018): 405–35. http://dx.doi.org/10.1163/15685276-12341505.
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AbstractThrough an approach that combines the academic study of religions with motherhood studies, this article examines rarely considered maternal aspects of Demeter, a goddess of the pantheon of ancient Greek religion. We first discuss theoretical input and concepts drawn from maternal theory that are relevant to uncover innovative lines of research on religious representations and practices in polytheistic systems of the past. In this way we also contribute to broader epistemological reflections in the history and study of religions. Then, considering theHomeric Hymnas well as key ritual elements of theThesmophoriafestival through the lenses of maternal theory, we examine the mother-daughter relationship and the role of the mother as maternal trainer. This concrete case study from the ancient Greek world demonstrates the relevance for historians of religions of considering past polytheistic systems while harnessing the fruitful interdisciplinary potential of maternal theory.
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Prokofieva, I. T. "The Young Goddess in the Ancient Pantheon of India." Concept: philosophy, religion, culture, no. 3 (November 17, 2019): 88–100. http://dx.doi.org/10.24833/2541-8831-2019-3-11-88-100.
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The paper covers the origin and functioning of ‘Mother India’ (Bharat Mata) – the goddess, who joined the ancient and vast Hindu pantheon only in the beginning of the XX century. ‘Mother India’ emerged as the embodiment of national territory, and the universal symbol of the country’s diverse communities. Paraded in various media, the new goddess swiftly changed her names (from the Spirit of Motherland through Banga Mata on to Bharat Mata) and appearances, incorporating the map shape of the subcontinent into the portrait of the original four-handed young woman.The new image reflected the nation’s patriotic trend of collective self-identification with Indian territory and the desire to surrender lives for its freedom. Exploiting the mutual entanglement of the cartographic and anthropomorphic images, Mother India is distinguished from from the other members of Hindu pantheon, which guarantees her unique status as the only embodiment and symbol of the national territory. The graphic integration of the woman and the map brought into existence the new phenomenon of ‘Geo-body’ to become yet another symbol of the Indian struggle for independence together with the saffron-white-green flag and ‘VandeMataram’ song. In addition to the traditional forms of devotion (statues and temples) across India, the image of Bharat Mata spread through mass media and became the first envoy of Hindu gods abroad.
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Bläsing, Uwe, and Asiye Atakan. "Legende oder Sage? Der Fall Mäander." Iran and the Caucasus 16, no. 1 (2012): 13–44. http://dx.doi.org/10.1163/160984912x13309560274019.
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AbstractThis paper focuses on two modern Turkish folktales being recounted in Afyonkarahisar (Western Anatolia). Both tales appear to have their roots in ancient Greek mythology, in which Meander is the main character. The story line is that Meander vows to the mother Goddess Cybele to sacrifice the first person coming to greet him, if she would grant him the victory in a decisive battle. The first person coming up to him after the battle turns out to be a close family member. He becomes mad with grief and kills himself by drowning in a nearby river, which is subsequently renamed in his honour. The tales bear a striking similarity to the biblical story of Jephthah (Book of Judges), which will be discussed in detail here together with other pecularities. Finally, this paper will also touch on the matter of classifying folktales: how should such stories be considered according to the definitions set by modern narratological theories, mere 'legends' (as implied by the Turkish term efsane) or rather 'myths'?
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Dung, Dr Nguyen Thi. "The Mother Worshiping Beliefs and Some Legends Related to Mother Thuong Ngan (Who Rules the Green Forest) in Vietnam." Studies in Social Science Research 4, no. 1 (January 20, 2023): p15. http://dx.doi.org/10.22158/sssr.v4n1p15.
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The Dong Cuong Temple is located in Dong Cuong village, Dong Cuong commune, Van Yen district, Yen Bai province, Vietnam. The Dong Cuong Mother has an important position in religious life in Vietnam. The Mother governs the mountains and forests, the ultimate power. The unique feature of the Mother worshiping custom in Dong Cuong is that it has harmonized the Vietnamese mother’s beliefs with the unique cultural features of the indigenous peoples. Mother Thuong ngan is the God who rules the green forest. Returning to the Mother Dong Cuong is to ask for Mother’s fortune, to pray for wealth such as a golden forest, to be prosperous, to be full, to trade smoothly, etc. In people’s minds, the Mother Thuong ngan has very lots of permission capacity. The power of Mother Dong Cuong is the sacred and miraculous power that the Holy Mother created to give people or punish them. This power is created from the people’s belief and desire for a prosperous, happy, and fair life and is expressed through the people’s customs and rituals of worshiping the Holy Mother, the legends of The model has been and is being handed down in folklore. The power of Mother Dong Cuong is authority, supernatural powers that cover both space and time, dominating people’s ideas. This power is created from the concept that the Mother is the expression for femininity, for the fertility of life. The Mother Thuong ngan is also considered as a deity. The belief in Mother Goddess worship is a cultural and spiritual landmark that unites ethnic groups in the Vietnamese ethnic community. In fact, the Mother Thuong ngan is the culmination of the culmination and distillation of the combination of Goddess worship and forest god worship, associated with the agricultural economy. The mother represents the mother god in the mountains, in harmony with the mundane, revered by the people and classified as a saint in the Four Palaces. The Mother worship is a folk belief in the cultural life of Vietnam. These tales contact mandarin arrive credit threshold worship Mother also very abundant.We use investigative methods; field method; ethnographic method; sociological investigation methods; interdisciplinary methods of history, toponymology, folklore, archeology, etc... to study this issue.In this article, we study the following issues: 1. Belief in worshiping the Mother of God Th??ng ngan in Vietnam; 2. Some tales related to the Mother Thuong ngan. The object of our research is the Mother Thuong ngan and the worship of Mother Thuong ngan in Vietnam. The scope of the study is the Mother Th??ng ngan in Dong Cuong commune, Van Yen district, Yen Bai province, Vietnam.Learning about the Mother Thuong ngan beliefs will contribute to helping ethnic minority communities in the province transmit and continue their traditional culture and literature. Since then, contributing to the implementation of the policy of preserving and promoting the traditional culture of the Party, State and Yen Bai province; especially practical contribution to the preservation of cultural heritage of Mother worship of ethnic minorities.This research will contribute to the education of Vietnamese traditional culture in general and Yen Bai province in particular; help people gradually consciously preserve and preserve the value of the heritage of worshiping the Mother of God; help people love their nation’s mother-worshiping heritage. From there, arousing national pride and self-respect, encouraging children to actively participate in studying and preserving the Mother-worshiping heritage of Yen Bai ethnic minorities.
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Oliva Neto, João Angelo. "O mito de Enéias e a Elegia de Propércio." Classica - Revista Brasileira de Estudos Clássicos 2, no. 1 (February 3, 2018): 89–98. http://dx.doi.org/10.24277/classica.v2i1.627.
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This essay intends to stablish the myth of Aeneas as the reason of some dificulty that the elegiacs found to touch their very theme-love, as seen in the work of Sextus Propertius. Considering that his leaving Dido behind signifies the overcoming of Love’s vulnerability in the Roman civilization, it’s shown that once for all the higher designs of Jupiter are preferable and more important even when Love may come from a goddess, from so near a person to Aeneas as his mother Venus. Then it's shown that there’s a necessary link between the elegiac mode and peace as a atheme and as a manner of opposing to the epic war-like subjects. Naive as it may be, Love belongs to the divine sphere in which everything alive is preserved; this divinity, that the Romans received from the Greeks. Is what is most cared to by the elegiacs, in the person and figure of Venus, mother of Julia race.
Books on the topic "Greek Mother goddesses"
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Virgin, mother, crone: Myths & mysteries of the triple goddess. Rochester, Vt: Inner Traditions, 1994.
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Bianca, Ferrara, ed. Kastraki: Un sanctuaire en Laconie. Athènes: École française d'Athènes, 2005.
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Orgel, Doris. My mother's daughter: Four Greek goddesses speak. Brookfield, Conn: Roaring Brook Press, 2003.
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1976-, Lee Virginia, ed. Persephone: A journey from winter to spring. Grand Rapids MI: Eerdmans Books for Young Readers, 2008.
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Wilshire, Donna. Virgin Mother Crone: Myths and Mysteries of the Triple Goddess. Inner Traditions, 1993.
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Giovanni, Neria De. Arianna: La signora del labirinto (Nuova atlantide). ECIG, 1990.
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Hiltebeitel, Alf. Freud's Mahābhārata. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878337.001.0001.
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This book has a three-part structure, with the first and last chapters being the first and third parts, respectively. Chapter 1 examines Freud’s essay “The ‘Uncanny,’ ” and works back from it to the Mahābhārata as we see what Freud had in mind as “uncanny.” The chapter thus offers a pointillistic introduction to a promissory Freud’s Mahābhārata, one in which many points get fuller treatment in later chapters. Chapters 2 through 5 are a medley of post-Freudian readings of Mahābhārata scenes, themes, and episodes. These are viewed through the lenses of authors who are sympathetic with Freud, the author included; in chapters 2 and 3, including Andre Green with his “dead mother complex”; and, in chapter 5, including Stanley Kurtz’s notion that “all the mothers are one” and Freud’s Indian correspondent, Girindrasekhar Bose’s concept of the “Oedius mother”. Chapter 6 is about Freud’s Moses and Monotheism, and shows that, for the Mahābhārata, religious traditions must be studied not only through conscious representations of their history but also regarding unconscious trauma, loss of memory, and a return of the repressed. The book posits a new theory of the Mahābhārata with its central myth of the Unburdening of the goddess Earth, as reflecting Brahmanical trauma from India’s second urbanization, ca. seventh to third centuries BCE.
Book chapters on the topic "Greek Mother goddesses"
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Rutherford, Ian. "Becoming Cybele." In Hittite Texts and Greek Religion, 163–83. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199593279.003.0008.
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This chapter examines a third major contact zone in NW Turkey around the 7th-century BC. Here Greek colonists established themselves and will have come into contact with the Phrygian population, who took over the area previously occupied by the Hittites in the early Iron Age. Links between Phrygians and Greeks could be much older, perhaps going back to a time before the Phrygians migrated into Anatolia. NW Turkey is the most likely context for the transmission to Greece of the cult of the goddess whom the Greeks knew as Phrygian Cybele, although her divine personality may in fact owe a good deal to Greek ideas of the Great Mother. The question arises whether or not Phrygian Cybele owes something to the Hittite religion of five centuries before.
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Giancola, Donna Marie. "Justice and the Face of the Great Mother (East and West)." In The Paideia Archive: Twentieth World Congress of Philosophy, 47–56. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia19985113.
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I examine the role of Justice as it emerges in the early mythic and philosophical traditions of ancient Greece and India. Specifically, I focus on the Goddess Justice and her relationship to the Great Mother as the divine creator and final judge of all reality. I begin by tracing out the historical parallels in the development of ancient Greek and Indian conceptions of Justice and end by working out their philosophical similarities. After giving an historical account of the earlier Greek matriarchal religions, I show how Justice becomes transformed from a living force, alive and divine, to a philosophical concept and, finally, to a mere social function within the polis. I focus on the pre-Socratic notion of Justice as a cosmological and ontological necessity, inherent not simply within human affairs, but within the structure of the universe itself, as Nature. Here, I draw out further comparative points between the ancient Greek and Indian conceptions by discussing the Vedic and early Buddhist notion of Justice as dharma/karma, as a living-ethical Force inherent in the structure and creation of the universe. I also examine how in the Eastern schools of Non-dualism, Maya is understood as the "Mother of all Life energy." In all of this, special attention is given to the nature of Justice as the embodiment of the Great Mother manifested as creative energy and as the discerner and judge of all Being.
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Obladen, Michael. "Postverta, Agrippa, Caesarea." In Oxford Textbook of the Newborn, edited by Michael Obladen, 57–62. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198854807.003.0009.
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The frequency of breech presentation at term is 3% among singletons. Greek physicians dreaded those births, as they frequently led to the death of mother, infant, or both. In Rome, surviving infants were named Agrippa (born with difficulty), and the goddess Postverta was revered for presiding over breech deliveries. To the antique procedures of embryotomy and hook for the dead infant, the Middle Ages added manoeuvres to turn and extract a living, albeit often traumatized infant. These manoeuvres were associated with asphyxia from cord prolapse or compression, fracture of legs, arms, or clavicles, cerebral haemorrhage, trauma to the cerebellum, tentorium, or pituitary stalk, and with torticollis and arm plexus palsy. The prototype of difficult birth, infants born feet-first were considered dangerous, and were neglected or killed in many cultures. Even after Caesarean section had lost most of its risk, conservative obstetricians still propagated vaginal delivery from breech presentation. Finally, at the beginning of the 21st century, large randomized trials and population-based studies proved that Caesarean delivery was safe for the mother and highly beneficial for the child, making vaginal delivery from breech presentation obsolete.
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Abulafia, David. "Old and New Faiths, AD 1–450." In The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0021.
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As in any port city of the Roman world, the population of Ostia was very mixed. An extraordinary discovery was made on the outskirts of Ostia in 1961, while a road was being constructed linking Rome to its new door to the world, Fiumicino airport: the synagogue of Ostia, the oldest synagogue structure to have survived in Europe. The earliest part dates from the first century AD, but the building was repaired or partly rebuilt in the fourth century. It was in continuous use for Jewish prayer for at least 300 years. An inscription from the second century commemorates the building of the Ark for the scrolls of the Law, at the expense of a certain Mindis Faustos; the inscription is mainly in Greek, with a few Latin words, for the Jews of Rome, with their connections to the East, continued to use Greek as their daily language. The building and its annexes have an area of 856 square metres, and everything suggests that this was the major synagogue of a prosperous community of hundreds of Jews. More than a synagogue, by the fourth century the complex contained an oven, possibly for the baking of unleavened bread for Passover, and a ritual bath. There were side rooms that were probably used for teaching and for meetings of the Jewish council and of the rabbinical court. A carved architrave portrayed the great candlestick that had stood in the Temple, the ram’s horn blown at New Year, and the symbols of the Feast of Tabernacles, the citron and decorated palm branch. Nor was Judaism the only eastern cult with many followers in Ostia. A small brick-built temple elsewhere in the city has been identified as a shrine of Sarapis. Within the precinct there was a courtyard paved with a black-and-white mosaic of Nile scenes. Plenty of inscriptions refer to the cult of Isis; there were several shrines to Mithras, much favoured in the Roman army; during their wild ecstasies, male devotees of the mother-goddess Cybele, who was also worshipped at Ostia, were said to castrate themselves.
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Colopy, Cheryl. "Melamchi River Blues." In Dirty, Sacred Rivers. Oxford University Press, 2012. http://dx.doi.org/10.1093/oso/9780199845019.003.0014.
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While I lived in Kathmandu, I regularly visited the American Mission Association. Members call it Phora, while some Nepalis call it “mini America.” It’s a club, and expatriates with the right kind of visa can apply to become members. It has a pool and tennis courts, a small gym, a field for baseball and soccer, a children’s playground, movie rentals, manicures and massages, a commissary and wifi café, and very polite Nepali staff. It has a certain colonial feel to it, which bothered me at times: yet it was also a haven where on a weekday afternoon I could exercise, read the papers, and eat lunch. Phora refers to phohara durbar, which in Nepali means “fountain palace.” The extensive, welltended grounds where dozens of expats and their children gather for hours on weekends was once the site of a Rana palace, a place for parties and dances, performances and cinema. It got its name because there were fountains throughout the gardens as well as inside the building. The ornate, neoclassical palace is long gone. In serious disrepair by 1960, the palace was demolished and the land sold to the American government. But phohara durbar has other claims to fame. It was also the site of the first piped water in the Kathmandu Valley. To explain how this came about, I’ll tell you a little more about the valley’s history and culture. The Lichchhavis and Mallas kept the city from growing beyond certain limits. They prohibited building outside a ring of shrines to various mother goddesses, like Kali. They knew that disturbing the land beyond that ring would be “killing your own food, your economic base,” says Sudarshan Tiwari, the architect and cultural historian who has reconstructed aspects of ancient life in the valley. There is still some agriculture in the Kathmandu Valley, because a few of the old landowners stubbornly hold on to their fields even as a sea of “wedding cake,” multistory, pastel houses engulfs them. But daily the green plots of rice and vegetables shrink as the valley succumbs, like the ancient water channels, to unplanned urban development.