Sataere
Some books list Sataere as a Germanic god of agriculture and suggest that the name is another name for Loki. Guerbers' Myths of the Norsemen is one of these books, stating:
Loki was confounded with Saturn, who had also been shorn of his divine attributes, and both were considered the prototypes of Satan. The last day of the week, which was held sacred to Loki, was known in the Norse as Laugardag, or wash-day, but in English it was changed to Saturday, and was said to owe its name not to Saturn but to Sataere, the thief in ambush, and the Teutonic god of agriculture, who is supposed to be merely another personification of Loki.
Of course, Guerber does not provide us with a source. If we look at the Norse sources there are no references to Sataere or Saturn. Jan De Vries lists the Old English word Sataere as being derived from the word Saturn, thus not a separate diety, and it seems that Njord not Loki is the Norse god that more closely resembles Saturn. Could an association between Njord and Saturn be the cause of Scandinavians using Laugurdag -- bath or wash day -- in place of Saturday?
Grimm in his Teutonic Mythology reasons that Saturn was originally a Germanic deity and this is probably Guerber's source. Prof. E.G. Stanley in The Search for Anglo-Saxon Paganism states that Saturn is erroneously included among the gods of the Anglo-Saxons by some scholars (Grimm included) because of his appearence in an early Old English poem Solomon and Saturn. Moreover, Stanley relates the opinion of other scholars that the Saturn appearing in the poem represents the Chaldean god Saturn and not some Germanic deity.
Saturday, January 20, 2007
Tuesday, January 16, 2007
Daphne (Greek)
Daphne
Alternatvie Names:
Δάφνη, Daphnē, 다프네
According to Greek myth, Apollo chased the nymph Daphne (Greek: Δάφνη, meaning "laurel"), daughter either of Peneus and Creusa in Thessaly, or of the river Ladon in Arcadia. The pursuit of a local nymph by an Olympian god, part of the archaic adjustment of religious cult in Greece, was given an arch anecdotal turn in Ovid's Metamorphoses, where the god's infatuation was caused by an arrow from Eros, who wanted to make Apollo pay for making fun of his archery skills and to demonstrate the power of love's arrow. Ovid treats the encounter, Apollo's lapse of majesty, in the mode of elegiac lovers, and expands the pursuit into a series of speeches. According to the rendering Daphne prays for help either to the river god Peneus or to Gaia, and is transformed into a laurel (Laurus nobilis): "a heavy numbness seized her limbs, thin bark closed over her breast, her hair turned into leaves, her arms into branches, her feet so swift a moment ago stuck fast in slow-growing roots, her face was lost in the canopy. Only her shining beauty was left." "Why should she wish to escape? Because she is Artemis Daphnaia, the god's sister," observed the Freudian anthropologist Géza Róheim, and Joseph Fontenrose concurs; baldly stating such a one-to-one identity doubtless oversimplifies the picture: "the equation of Artemis and Daphne in the transformation myth itself clearly cannot work", observes Lightfoot. The laurel became sacred to Apollo, and crowned the victors at the Pythian Games. Most artistic impressions of the myth focus on the moment of transformation.
A version of the attempt on Daphne's sworn virginity that has been less familiar since the Renaissance was narrated by the Hellenistic poet Parthenius, in his Erotica Pathemata, "The Sorrows of Love". Parthenius' tale, based on the Hellenistic historian Phylarchus, was known to Pausanias, who recounted it in his Description of Greece (second century AD). In this, which is the earliest written account, Daphne is a mortal girl fond of hunting and determined to remain a virgin; she is pursued by the lad Leucippos ("white stallion"), who assumes girl's outfits in order to join her band of huntresses. He is so successful in gaining her innocent affection, that Apollo is jealous and puts it into the girl's mind to stop to bathe in the river Ladon; there, as all strip naked, the ruse is revealed, as in the myth of Callisto, and the huntresses plunge their spears into Leucippos. At this moment Apollo's attention becomes engaged, and he begins his own pursuit; Parthenius' modern editor remarks on the rather awkward transition, linking two narratives.
A famous rendition of the subject is Gian Lorenzo Bernini's sculpture Apollo and Daphne. In music, the German composer Richard Strauss composed a one-act opera about the legend based on accounts by both Ovid and Euripides.
Artemis Daphnaia
Artemis Daphnaia, who had her temple among the Lacedemonians, at a place called Hypsoi in Antiquity, on the slopes of Mount Cnacadion near the Spartan frontier, had her own sacred laurel trees.
Temple of Apollo Daphnephoros, Eretria
At Eretria the identity of an excavated 7th and 6th century temple to Apollo Daphnephoros, "Apollo, laurel-bearer", or "carrying off Daphne", a "place where the citizens are to take the oath", is identified in inscriptions.
http://en.wikipedia.org/wiki/Daphne
http://commons.wikimedia.org/wiki/Category:Daphne_(mythology)
Dryads | Greek mythology | Metamorphoses in Greek mythology | Nymphs | Shapeshifting | Trees in mythology
Alternatvie Names:
Δάφνη, Daphnē, 다프네
According to Greek myth, Apollo chased the nymph Daphne (Greek: Δάφνη, meaning "laurel"), daughter either of Peneus and Creusa in Thessaly, or of the river Ladon in Arcadia. The pursuit of a local nymph by an Olympian god, part of the archaic adjustment of religious cult in Greece, was given an arch anecdotal turn in Ovid's Metamorphoses, where the god's infatuation was caused by an arrow from Eros, who wanted to make Apollo pay for making fun of his archery skills and to demonstrate the power of love's arrow. Ovid treats the encounter, Apollo's lapse of majesty, in the mode of elegiac lovers, and expands the pursuit into a series of speeches. According to the rendering Daphne prays for help either to the river god Peneus or to Gaia, and is transformed into a laurel (Laurus nobilis): "a heavy numbness seized her limbs, thin bark closed over her breast, her hair turned into leaves, her arms into branches, her feet so swift a moment ago stuck fast in slow-growing roots, her face was lost in the canopy. Only her shining beauty was left." "Why should she wish to escape? Because she is Artemis Daphnaia, the god's sister," observed the Freudian anthropologist Géza Róheim, and Joseph Fontenrose concurs; baldly stating such a one-to-one identity doubtless oversimplifies the picture: "the equation of Artemis and Daphne in the transformation myth itself clearly cannot work", observes Lightfoot. The laurel became sacred to Apollo, and crowned the victors at the Pythian Games. Most artistic impressions of the myth focus on the moment of transformation.
A version of the attempt on Daphne's sworn virginity that has been less familiar since the Renaissance was narrated by the Hellenistic poet Parthenius, in his Erotica Pathemata, "The Sorrows of Love". Parthenius' tale, based on the Hellenistic historian Phylarchus, was known to Pausanias, who recounted it in his Description of Greece (second century AD). In this, which is the earliest written account, Daphne is a mortal girl fond of hunting and determined to remain a virgin; she is pursued by the lad Leucippos ("white stallion"), who assumes girl's outfits in order to join her band of huntresses. He is so successful in gaining her innocent affection, that Apollo is jealous and puts it into the girl's mind to stop to bathe in the river Ladon; there, as all strip naked, the ruse is revealed, as in the myth of Callisto, and the huntresses plunge their spears into Leucippos. At this moment Apollo's attention becomes engaged, and he begins his own pursuit; Parthenius' modern editor remarks on the rather awkward transition, linking two narratives.
A famous rendition of the subject is Gian Lorenzo Bernini's sculpture Apollo and Daphne. In music, the German composer Richard Strauss composed a one-act opera about the legend based on accounts by both Ovid and Euripides.
Artemis Daphnaia
Artemis Daphnaia, who had her temple among the Lacedemonians, at a place called Hypsoi in Antiquity, on the slopes of Mount Cnacadion near the Spartan frontier, had her own sacred laurel trees.
Temple of Apollo Daphnephoros, Eretria
At Eretria the identity of an excavated 7th and 6th century temple to Apollo Daphnephoros, "Apollo, laurel-bearer", or "carrying off Daphne", a "place where the citizens are to take the oath", is identified in inscriptions.
http://en.wikipedia.org/wiki/Daphne
http://commons.wikimedia.org/wiki/Category:Daphne_(mythology)
Dryads | Greek mythology | Metamorphoses in Greek mythology | Nymphs | Shapeshifting | Trees in mythology
Sunday, January 7, 2007
Saga (Norse)
Saga
Goddess who drinks with Odin in her hall Sokkvabekk. Her name means "seeress" and is connected with the norse word for history -- thus, some call her the goddess of history. Some consider her just an aspect of Frigg.
Goddess who drinks with Odin in her hall Sokkvabekk. Her name means "seeress" and is connected with the norse word for history -- thus, some call her the goddess of history. Some consider her just an aspect of Frigg.
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