#Lakedaimon

[the-good-spartan]

Lakonian kylix featuring Prometheos and his friend, the Eagle.

The hair - facial and head - is so quintessentially Spartan, it’s not funny. And he has his braids in a braid, right? That’s what’s going on back there? Like a super-braid.

Saw this called a Spartan king somewhere along the way. Think that might be a bit of a push, but I do like the idea that some perioikic craftsman was like - ‘Y’know, if I could depict anyone having their liver pecked out on the daily, you know who I’d choose…’

Anyway - This is 7th Century Lakonianware (from before the great cultural shift).

[katerinaaqu]

Thank you for yet another detailed answer and forgive me for being so late to reply you! Because you are right it is indeed important to name these things! Also thanks for the link and I shall absolutely read your work and try my best to reply when I can because you did a very good job gathering the sources (don't worry about the translations. I can read the original later when I look the passages up because indeed it has been a long time since the last time I researched sources for historic material.

Yeah I believe I remember some parts of them. Although as you mention in your post from my quick look it is really hard to fully comprehend with whether and up to what point indeed women were allowed to be naked themselves in front of the men and how many times they performed it is indeed an important piece of information one must look at it. Well I wouldn't call it "liberating" indeed but rather a sample in which the culture allowed some form of equality between the sexes in this case to be allowed to have the same appearance during exercise. Is it important just like the right of owning property? Absolutely given how indeed it was a rare occasion of women to own property in their name. Does have that anything to do with the imaginative narrative people have created in their heads? No.

Yeah that law I remembered when I was translating the passages at university projects. Funny enough of course how the sources are usually projected by others such as Atheneans or later analysts so the notion of the man sharing their wife with others seems as interesting as a bit hilarious but I will need to double-check to confirm. But either way of course at marriage women were married women and had responsibilities in their own household pretty much like any other notion of society in Greece

Oh yes indeed I remember it was even after homeric times at that point. The notion that Lycurgus lived at the same time as Homer was probably only confirmed by Plutarch or people who lived close to his time and it doesn't seem to correspond to the data but yeah DEFINITELY much later than the Bronze Age and yeah for sure it is wrong especially since the popular belief of "classical Sparta" is twisted or inaccurate to begin with.

Oh I absolutely agree. For starters treating mythology like a "fandom" as if it is another Lord of the Rings or Harry Potter is borderline problematic on its own given how it is a living thing of a living culture with great significance to past and daresay present. but yes ignoring the whole historical and cultural framework of mythology and the significance of their symbols and the infiltration through modern and not to mentioned flawed or biased to begin with moral talking and interpretations it definitely does more damage than good which is how we end up now struggling to get some basic points through. Daresay people don't even know how the epics they claim to like came to be or who or where they were created first (there were people who literally said "who cares for your American book?!" they were talking about the Odyssey by the way) So sure there is no limit to imagination but shouldn't we pay more attention to the historical and cultural details that made these stories so popular to begin with? You claim to love something and then you change the hell out of it and make it unrecognizable for the sakes of doing what? So many thoughts indeed....

Hi! Love your takes and all! What do you think of people talking about Penelope being all buff and strong physically as she was "Spartan?" or that she find Odysseus more attractive with blood plaster on his body as she is "Spartan" or such?. Is it true in the Epics? I read something about a Lykurgus or something..I just want to have a nuanced answer to that, also sorry for the silly question.

You are very kind Anon and I am glad you find them useful

Okay for starters I think this whole thing is a massive stereotype in regards to Sparta that "they are all sexually aroused by blood and violence". I mean yes Sparta as we know had an extreme military outline but it is not like they all just killed around to have fun like a twisted version of Asterix village or something. They valued war and the strength in war of course and they took pride to their warfare and all but yeah I think the whole thing of "oh gosh! Blood! Foreplay for Spartans" is just a joke that goes too far sometimes (although we DO have some exaggerated sources about the Spartans but, surprise surprise, they come from their main rival, Athens so yeah one needs to consider that too. So yeah although the Spartans were strictly military I do not think it is actually realistic to say that they all went like:

lol XD

Two this "Sparta" that they mostly mention is at least 100 years if not more away than the "Sparta" mentioned in the epic cycle. You see the Epic Cycle might have been synthesized at the 8th century BC but the events taking place in it, reflect on the Bronze Age or the Mycenean kingdoms which existed before. These "Spartans" everyone speaks about is usually referring to the Doriean Spartans. The Dorieans were a Greek set of tribes with their own dialect that came down from the north at the year around 1100 BC, around 100 years after the estimated date of the events of the Trojan war and they got to remain to the areas such as Macedonia or Lacedaimona aka Sparta thus we have Macedonians and Spartans speak Doric Greek dialect while Atheneans speak Attic Greek dialect and the Asia Minor greek cities speak Ionian etc Either way as I said the events of the Trojan war happened around 100 years before this Doric Tribe descend much less till the strictly military spartan system to be fully crystallized. So we need to think of that. And even then it is not like the Spartan women were some sort of body-builders who didn't have any sort of binary roles to their society or being active warriors in armies etc (don't mistake them for Amazons guys! Hahahaha!). They did actively excersize more than most Greek cities at that time and they did take part in athletic events more than let's say Athens (Athenean women by n large seemed to participate in sports such as running and those were exclusively for Hera's celebrations) so we can imagine they would be more athletic than the average Greek lady but that doesn't mean they were soldier-trained or anything. The military training was for boys at the city of Sparta. And women still had their own binary roles in their respected society, they just had some more freedom as compared to their Athenean counterparts.

So even if Myceneans DID have a more military form of society or at least based on the findings they did focus on warfare to their art and such and the building of their walls and all they still wouldn't be the same as the doric Sparta that were exclusively military. Could perhaps mycenean Sparta have the basis for the future doric Sparta? Perhaps but I doubt we have sufficient evidence to say they are identical.

Three. I believe that people who wanna desperately depict Penelope as some buff lady, misses the concept of Penelope's strength in the Odyssey. Penelope was not strong because she could fight with the sword. She was strong because she was mentally steadfast, clever and resourceful and enduring and she managed to hold the kingdom of Ithaca steadfast by herself for 20 years. It wasn't about her being buff lady. Homer does seem to imply she was tall and stoutly buillt; see my other post where I mention her physical description in Homer:

but not buff as "I'm gonna kick your ass" buff and all. Homer doesn't mention that any of the Spartan princesses have some specific training (Helen Clytemnestra or Penelope) but later literature implies that they have basic knowledge on weaponry (for example in later 5th century dramas and above Clytemnestra not only is seen wielding a weapon but knowing some basics as to how it was made) but it needs to be said that the posthomeric sources were also influenced by their contemporary Sparta aka the doric military Sparta. Homer doesn't imply that this strict military doric way of life was part of his lore but he does imply that Sparta relies more to its military (as compared to Ithaca or Pylos for example) so maybe he attempts to create the illusion of historical continuation but either way no this whole "300s-like" Sparta was not crystalized yet to the times that Homer synthesized his poems much less to the time of Bronze Age.

And there is no hint that Penelope goes "WOW BLOOD!" that seems to me one of the overused jokes on the internet, again emanating by the whole series of Sparta stereotypes used for comedy. It was in fact Euryclea the one to almost welp in happiness seeing Odysseus covered in blood and that was because Odysseus had killed the men she hated. Penelope doesn't show such a thing. Odysseus also washes himself up to be presentable to her. And even in posthomeric sources Penelope was not linked to physical strength but rather with the strength of her mind and the purity of her intentions (well...except maybe from Parthenius narrative if I recall correctly. There Penelope is pictured as scheming in jealousy against one of the sons Odysseus ellegedly produced and manipulated her husband to kill his illegitimate son)

As for the last part I am not sure what you are referring to? Are you referring to Lycurgus that is mentioned in some later sources as king? I did find for example the reference of Plutarch (who lives much much later) that he implies that Lycurgus lives at the same time as Homer or possibly had met him personally but is that what you are referring to? Either way I assume you refer to the historical person rather than some mythical figure because in homeric realm we do have rulers such as Tyndareus (the king of Sparta father to Helen and Clytemnestra) and Icarius (father to Penelope). It seems that Homer with the mention of the two rulers, even if not directly mentioning it, seems to be winking at the later but still ancient custom of doric Sparta to have two kings but I am not sure if that truly was his objective (and therefore creating an anachronism most likely)

I hope that answers your questions a bit

[katabay]

so. around the start of august, I decided to make a story to work on when I wanted to just kind of turn my brain off for a minute. you know, everything is so much all the time, let's lower the stakes and draw some ancient greeks wrestling.

unfortunately for ME, I thought: well what if we explored the peloponnesian war through the sword and sandals genre and throw in a splash of horror for seasoning! then I thought: well it wouldn't be fun for me if I didn't do some reading on the history of it all. what I do I know about ancient greece. I have a fistful of pocket lint and loose change in that department.

folks. there is so much reading. my reading list is only a handful of books, but each of those books is a fucking brick.

anyway, it's still primarily a For Fun story I do in my spare time, so some wrestling sketches, and some other kind of scene :)

⭐the one with the beard is klaudios, the one with the longer hair is damonikos!

[jpdoingwords]

After spending a painfully long time working on it, I've come up with two cover designs I really like for one of my original stories.

I'm sure they'll need a few tweaks when I look at them with fresh eyes tomorrow - but good progress!

Now I have to choose one to use - why did I do this to myself? LOL

[brasideios]

Hey everyone,

Just a heads up, I now have a Wattpad account and will start publishing some of my Roman and Spartan original fiction over there in the next few days.

If you're interested in following along: Here's the link.

[littlesparklight]

Snippet tee hee

Hyacinthus reached out and froze with his hand between them as Apollo's expression drew tight, lips curling back from his teeth.

"Should I not care for the other lands I call mine, too? Tenedos and Killa are mine, and so is holy Ilion - has been for longer than you might think, Hyacinthus. Besides, I should think you have no reason to be unhappy when the patron goddess of your country is still holding her hand over Sparta and the whole of Lakedaimon; even the queen of great Olympos, and she has even promised aid to Menelaos, who isn't tied to your family other than by marriage. With such an ally, do you really need me, then?"

"Do I need---!" Sputtering, Hyacinthus glowered. "You are the one who's come to watch our dances! You are the one who's hunted among our hollows and cliffs! And now you're just going to abando---"

"Good night, Hyacinthus," Apollo snapped, his voice arctic and his lovely, beloved, blue eyes a storm.

"Good night!" Hyacinthus shouted, furiously turning the other way as Apollo strode past him and towards his personal wing of the palace.

He didn't even know where he was going as he stormed up stairs and through corridors, shaking.

[x1702x]

Lakedaimon

--

"A horror to many, a friend to some, he beared his name with pride, Ares. Broad shoulders, reddened eyes, scarred tan skin and bushy brows. Strong, quick witted, charming and determined. He was a man of war who's most precious posession was his family."

— Theron

Here I go again dropping oc content of my ancient greek men with many issues and quotes. Ares has a special place in my heart

[jpdoingart]

OCs and Other Art Masterlist

Original Characters:

Roman:

Hand of Fortuna (published novel): Lartia || Lartia tipsy Gates of Janus (WIP novel): Titus Lartius || Titus Lartius and Juventa

Spartan:

The Good Spartan (fanfic, on AO3): Antidas: Collection || Scene - Panel One || Pose Studies || Smiling || Redesign (w/ short hair) Adimantos: Collection || Pose Studies || Relaxing || Violence || Violence continued || Mess me Around 'Til My Heart Breaks Bardas

Hollow Lakedaimon (WIP novel): Eukleidas

Spartan Scenes: In the Gym || It Started with a Thwack || The Palaestra (Trad media) || WIP The Gymnasium || Training the Horses || Adimantos, Brasidas, Antidas

Ancient Art Redraws: Spartans Hunting Boar ||

Australian:

Double White Lines (WIP) Jimmy || Jimmy’s Tattoos || Gracie at the Club The Artist (WIP novel): Fred || Agricultural Worker (1920's

Misc:

Lief & Ember (Minecraft OCs) : Sleeping || Lief portrait

Colour Studies: Man in Sea || Sadulaev (Olympic Wrestler)

Art of Things Other Than People

Colourful Things: Colourful eggs || Egg = Olive? || Colourful Things ||Trees || Flowers in the Clouds || Olive Tree || More Colourful Things|| Symbolic self-portrait ||

Realism: Landscapes: Ancient World (sketches) || Sparta ||

[ilions-end]

an intriguing moment of perspective during battle in posthomerica:

Killed then by Eurypylos were noble Boukolion, Nisos, Chromios, and Antiphos, inhabitants some of rich Mykene and others of Lakedaimon. They were the famous men that were put to death by him, while of the common throng he slew unnumbered hordes.

that one aside reminding me that in these epics about the trojan war, the action only ever follows royalty. there are countless soldiers fighting just as hard as the heroes, who've traveled just as far, who are dying just as brutally, who don't even get to be remembered even when they're killed by one of "the famous men". the common throng.

[orthodoxydaily]

Saints&Reading: Wednesday, March 3, 2024

march _march 3

VENERABLE JAMES THE CONFESSOR BISHOP OF CATANIA (8th c.)

Saint James, Bishop and Confessor, was inclined toward the ascetic life from his early years. He left the world and entered the Studite monastery, where he was tonsured. He led a strict life full of work, fasting, and prayer. Pious and well-versed in Holy Scripture, Saint James was elevated to the bishop’s throne of Catania (Sicily).

During the reign of the iconoclast emperor Constantine V Copronymos (741-775), Saint James was repeatedly urged not to venerate the holy icons. They exhausted him in prison, starved him, and beat him, but he bravely endured all these torments. Saint James died in exile.

SAINT. SERAPION, BISHOP OF THMUIS IN LOWER EGYPT, FRIEND OF ST. ANTHONY THE GREAT (358)

Saint Serapion lived in Egypt during the fourth century. He is known as “the Sindonite” because he wore only rough linen clothing (sindona). From the time of his youth, he lived like the birds of the air (Matthew 6:26). He had no shelter, and for several days at a time, he would eat no food because he did not have money to buy bread. When he saw a beggar shivering from the cold, he gave him his sindon, and was left half-naked. He proved to be a prime example of philanthropy and mercy, distributing his own wealth and whatever his faithful visitors gave him for himself to the poor. Then, he became a monk and lived in the desert of Sketis. He was dedicated to spreading the Word of God in many different ways.

Once he fell into the hands of a bandit, and by his powers of persuasion he managed to turn the tables on him, and made this robber a servant of God. He also managed to convert the Manichean heretic Lakedaimon to Orthodoxy.

A certain Greek philosopher, who wanted to test the monk’s honesty, gave him a gold coin and began to watch him. The Saint went to a bread merchant, took one loaf and gave the gold coin to the merchant, walking away with no idea of the coin’s value.

Saint Serapion led many people to the path of salvation in special ways. Once he sold himself into slavery to a Greek actor who wanted to convert to Christ. The actor was astonished by the righteous one’s holy life, and so he believed and was baptized with his family. He implored Saint Serapion to remain with him, not as a slave, but as a mentor and friend. The monk left, however, without taking the money that was offered to him.

Departing for Rome, Saint Serapion boarded a ship, but did not pay the sailors anything for his passage. At first, they began to reproach him for this, but when they saw that the Elder did not eat anything for five days, they began to feed him for the sake of God, and thereby fulfilled the commandment of the Lord. In Rome, the monk continued to travel, going from house to house, having nothing, gathering only spiritual riches for himself and for his neighbor.

Later he was made Bishop of Thmuis in Lower Egypt. He had been a disciple of Saint Anthony the Great (January 17), and later he wrote A Letter on the Death of Saint Anthony. He was also a friend and supporter of Saint Athanasios of Alexandria (January 18 & May 2). At the end of the nineteenth century a collection of liturgical texts, ascribed to Saint Serapion, was discovered.

In the end he returned to his beloved desert, where he reposed peacefully in deep old age in the year 370, an example for all the monks

ISAIAH 10:12-20

12 Therefore it shall come to pass, when the Lord has performed all His work on Mount Zion and on Jerusalem, that He will say, “I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks.” 13 For he says: “By the strength of my hand I have done it, And by my wisdom, for I am prudent; Also I have removed the boundaries of the people, And have robbed their treasuries; So I have put down the inhabitants like a valiant man. 14 My hand has found like a nest the riches of the people, And as one gathers eggs that are left, I have gathered all the earth; And there was no one who moved his wing, Nor opened his mouth with even a peep.” 15 Shall the ax boast itself against him who chops with it? Or shall the saw exalt itself against him who saws with it? As if a rod could wield itself against those who lift it up, Or as if a staff could lift up, as if it were not wood! 16 Therefore the Lord, the Lord of hosts, Will send leanness among his fat ones; And under his glory He will kindle a burning Like the burning of a fire. 17 So the Light of Israel will be for a fire, And his Holy One for a flame; It will burn and devour His thorns and his briers in one day. 18 And it will consume the glory of his forest and of his fruitful field, Both soul and body; And they will be as when a sick man wastes away. 19 Then the rest of the trees of his forest Will be so few in number That a child may write them. 20 And it shall come to pass in that day That the remnant of Israel, And such as have escaped of the house of Jacob, Will never again depend on him who defeated them, But will depend on the Lord, the Holy One of Israel, in truth.

PROVERBS 9:12-18

12 If you are wise, you are wise for yourself, And if you scoff, you will bear it alone.” 13 A foolish woman is clamorous; She is simple, and knows nothing. 14 For she sits at the door of her house, On a seat by the highest places of the city, 15 To call to those who pass by, Who go straight on their way: 16 “Whoever is simple, let him turn in here”; And as for him who lacks understanding, she says to him, 17 “Stolen water is sweet, And bread eaten in secret is pleasant.” 18 But he does not know that the dead are there, That her guests are in the depths of hell.

[the-good-spartan]

Posts about Ancient Greek History

Things I write to help process information and assemble my notes and thoughts for future reference.

This is an ongoing project. I will add more over time.

My focus is primarily the Arkhidamian (Archidemian) War with a particular emphasis on Sparta, but I'm currently widening my focus to include the First Peloponnesian War, the Messenian Wars, and the lives of Demosthenes (the General) and Thucydides (the Historian).

Sparta

Their Culture

Spartan scholars be like

Introduction and List of Chief Sources

Becoming a Spartan Citizen, Part One: The Agoge.

Becoming a Spartan Citizen, Part Two: The Phiditia & Contributions to the Mess

Food for Warriors.

Spartan Social Structure: Part One - The Helots || Rent? Contracts?

Spartan Social Structure: Part Two - The Perioikoi

Spartan Social Structure: Part Three - Spartan Women || A few notes on the Rites dedicated to Helen at Sparta

Spartan Social Structure: Part Four - The Hypomeiones

Stalkers in the Night: The Krypteia || Primary Sources: Krypteia

The Horses of Lakedaimon

The Spartan Political Structure: Damos, Ephors, Gerontes, Kings.

Spartan Men and their Hair || Examples of likely hairstyles

Felt Helmets

Rethinking the scale of Spartan mess and barrack buildings

Spartan Games

Ask: Did Homoioi Travel?

A Few Notes on 427 BCE: The Transfer of the Kingship at Sparta

Military History

Background to the Third Messenian War

The Third Messenian War c. 464 BCE

The Battle of Tanagra c. 457 BCE

Maps (Mostly Related to Brasidas' Campaigns during the Arkhidamian War)

Sparta || Amphipolis 1 || Amphipolis 2 || Koryphasion (Pylos) & Sphakteria || Korinth/Nisaia || Brasidas' Campaign in Makedonia

Sparta in Pop Culture

A Cry of Frustration

Response to Anti-Spartan Sentiment

A Few Notes on God of War: Ragnarok (the Spartan Stuff)

Spartan Armour (this ain’t it)

Thinking About Spartans Thinking

A Distinction Between Sparta and Lakedaimon

Contracts? Rent?

Spartans and Their Aversion to Ranged Warfare?

Posts About Figures in the Arkhidamian War

Brasidas, Son of Tellis.

Probable Timeline of Brasidas' Life

Brasidas' Ossuary

Demosthenes, Son of Alkisthenes (The General):

As a Catalyst to the Battles of Spahkteria and Pylos?

A Few Notes

Alternative to Thucydides' Version of his Death

Thucydides, Son of Oloros (The Historian):

The Way Thucydides Thinks

A Few Notes

Posts about Polytheism and Mythology (Roman & Hellenic) :

Lakonian Royal Lineage (Mythological) || Sparta in the Catalogue of Ships || Helen, Kastor, Polydeukes

Chief Gods worshipped at Sparta (Not Ares!) || The Gods Worshipped at Sparta - further details.

Related Posts:

Roman and Hellenic Mythology: They are not the Same Thing

Viewing History Through a Modern Lens

Graeco-Roman Art: A Cautionary Tale

[myrmidon02]

라케다이묘

[aristoteliancomplacency]

“In the Homeric poems, the kingdom of Menelaos is twice introduced with a formulaic description that has inspired scholarly comment since antiquity. In the Catalogue of Ships (Iliad 2.581) the allies of Menelaos are introduced thus: οἳ δ᾽ εἶχον κοίλην Λακεδαίμονα κητώεσσαν,

The same line, with a change of verb, announced the arrival of Telemachos and Peisistratos at Sparta (Odyssey 4.1): οἱ δ᾽ ἷξον κοίλην Λακεδαίμονα κητώεσσαν, πρὸς δ᾽ ἄρα δώματ᾽ ἔλων Μενελάου κυδαλίμοιο.

As Sarah Morris has shown, the prevailing interpretation derives from and understanding  of κοίλην as the “hollow” valley of the Eurotas River, and standard translations provide variations of “hollow Lakedaimon.” Rather than “hollow”, Morris goes on to show that the passage refers to the sea monster-bound shores (κητώεσσαν) of Lakedaimon.”

John Papadopoulos & Deborah Ruscillo ‘A Ketos in Early Athens: An Archaeology of Whales and Sea Monsters in the Greek World’ - p. 209.

[gone-arai]

The Kharites

The Kharites are the goddesses of kharis (grace), personal beauty and adornment, and pleasures such as feasting, relaxation, and joy. They are also the goddesses of charming speech and song as well as festive dance and song. They are the attendants of Aphrodite and Hera.

“They are mostly described as being in the service or attendance of other divinities, as real joy exists only in circles where the individual gives up his own self and makes it his main object to afford pleasure to others. The less beauty is ambitious to rule, the greater is its victory; and the less homage it demands, the more freely is it paid. These seem to be the ideas embodied in the Kharites. They lend their grace and beauty to everything that delights and elevates gods and men.” (theoi.com)

This idea of the Kharites giving their grace to others makes sense when you remember the meaning of kharis: a reciprocal relationship with the gods in which mortals make offerings to the theoi. 

The Kharites, especially Algaia as the wife of Hephaistos, also represented artistic beauty. Like the Mousai, they were said to have inspired and favored certain artists, and the gracefulness and charm associated with Hermes (words), Peitho (persuasion), Aphrodite and Eros (love), and even Athena (wisdom) is said to come from them. The Kharites were often depicted as companions of Apollon and the Mousai and were said to live with the Mousai on Olympus. Poetry was thought to be their favorite of the arts.

“Poets are inspired by the Muses, but the application of their songs to the embellishment of life and the festivals of the gods are the work of the Kharites.” (theoi.com)

According to Hesiod, the three elder Kharites were daughters of Zeus and the titan-goddess of meadows, Eurynome. Their names were Algaia (sometimes Kharis or Kale/Kalleis), Euphrosyne, and Thaleia. 

Algaia was Hephaistos’ second wife and bore by him the younger Kharites: Eukleia, Euthenia, Eupheme, and Philophrosyne.  Although not numbered amongst Algaia’s children, Pasithea, the wife of Hypnos, was called a younger Kharis by Homer.

Elder Kharites

Euphrosyne

the goddess of good cheer, mirth, merriment, and joy

her name means “merriment”

Thaleia

goddess of festivity and banquets

her name means “luxurious banquet” or “the blooming”

Thallo, an Hora and goddess of spring buds, was likely confused with Thaleia because of her association with blooming. Thallo herself was more commonly just an epithet of Eirene, one of the Horai and the goddess of peace.

Algaia

youngest of the elder Kharites

goddess of beauty, splendor, glory, and adornment

mother of the younger Kharites by Hephaistos

also called Kharis (grace) or Kale (beauty)

Younger Kharites

Eukleia

goddess of good repute and glory

As Aphrodite’s attendant, she represented a bride’s good repute.

Euthenia

goddess of prosperity and abundance

opposite of Penia (poverty)

Eupheme

goddess of praise, acclamation, and shouts of triumph

opposite of Momos (critique)

Philophrosyne

goddess of friendliness and welcome

Pasithea

goddess of rest and relaxation

Hypnos’ wife and probably the mother of the Oneiroi and Morpheus

She was promised to Hypnos by Hera after he helped her put Zeus to sleep during the Trojan war. Some have interpreted this to mean she is Hera’s daughter. Another source calls her a daughter of Dionysos.

“Pasithea as the wife of Hypnos, god of sleep and dreams, may have been envisaged as the goddess of hallucinations and hallucinogenic drugs. Her name is difficult to translate--the prefix pasis can be translated equally as "all," "possessed," or "acquired" and the suffix -thea as "sight," "seeing," "contemplation," "goddess," or "divine." Translating it as "Acquired-Sight" may suggest a goddess of hallucination, however, in the story of the Iliad, where Hypnos acquires her from Hera in exchange for certain favours, the "Acquired-Goddess" meaning is quite apt. The name pasithea was also given to some unidentified "magical" plant, perhaps even an hallucinogenic. Hypnos was himself associated with poppies and opiates.” (theoi.com)

Other named Kharites 

Kharis attendants of Aphrodite depicted in vase painting:

Antheia - goddess of flower wreaths worn at festivals

Eudaimonia - goddess of happiness, prosperity, and opulence

Paidia - goddess of play and amusement

Pandaisia - goddess of rich banquets

Pannykhis - goddess of nighttime festivities

The Spartans worshipped two Kharites they called Kleta and Phaenna. Kleta was a goddess of fame and glory.

Cult

The main cults of the Kharites were centered in the town of Orkhomenos, Boiotia and the island of Paros.

"The Boiotians say that Eteokles [mythical king of Orkhomenos, Boiotia] was the first man to sacrifice to the Kharites. Moreover, they are aware that he established three as the number of the Kharites, but they have no tradition of the names he gave them.” Pausanias Description of Greece 9. 35. 1

"Minos was told of his son's death while sacrificing to the Kharites on Paros: he ripped the garland from his head and stopped the flute--but even so he completed the ritual, and to this day on Paros they sacrifice to the Kharites without benefit of flutes or garlands." Pseudo-Apollodorus, Bibliotheca 3. 210

"The Lakedaimonians, however, say that the Kharites are two, and that they were instituted by Lakedaimon, son of Taygete, who gave them the names Kleta and Phaenna. These are appropriate names for the Kharites." Pausanias Description of Greece 9. 35. 1

They also had cults at Elis, Olympia, Delphi, Hermione and a few more towns.

In Athens, the Horai Auxo, Thallo, and Carpo were described and worshipped as Kharites.

All info from theoi.com

[brasideios]

Do I have literally two sweeping, multi-novel concepts that I’ve been developing simultaneously for the last few years while pretending I haven't?

Yes.

Did I realise this morning that both these concepts could and should be intertwined?

You betcha.

Did I thereafter spend half the morning raving at my (poor) partner about how there’s ‘such a huge story here, goddamnit! Someone has to write it!’?

Indeed.

Will that schmuck be me?

I guess so.

Seriously… I wish I could think small scale, y’know. A nice short story or two. A little character study.

But no. Of course I think up the wildest, most intricate plot under the sun with no less than ten main characters and convince myself that this is fine. I will definitely finish this, no problems...

[Don't look at the Plautii Trilogy MS, don't look at the Plautii Trilogy MS, don't look at the...]

[littlesparklight]

Part four of our Yuriliad! Some... actual yuri, lol, now happening, as Helen and Paris meet.

They were able to talk Priam down into two ships - and not two of the largest ones, either - for the trip. One for her and Aeneas and the necessities to travel with, and one for the offerings to be given at Aphrodite's temples at Kythira and Paphos. That it in effect meant an armed escort of sixty men, Paris supposed she couldn't fault her father for sending along. Sixty and two ships were much better, and less potentially threatening, than a few hundred and three or four ships - or even more, if her father had had his way.

No, this was much better, and they were sped along to Kythira on a sprightly breeze always turned to the sails, and gentle waves. Aphrodite truly held her hand over the voyage; it took no more than three days for them to reach what the captain called the cape of Sounion, and he pointed out the acropolis of Athens in the hazy distance.

Paris squinted into the sun-glare on the water, studying the distant city and then the gulf they sailed past, and glanced up at Aeneas.

"Isn't Salamis near Athens? Should we, maybe…"

"With only two ships and sixty men, when Telamon made it very clear what he thought of your father's repeated, if generous, attempts to gain his sister's freedom and release? No." Aeneas shook his head, his green eyes - exact same immortal sea-depth eyes as his mother's - narrowed hard, and not because of the sun. "Absolutely not. Besides, that's not what we're on this journey for."

It wasn't.

Paris let it be, outside of a last glance over her shoulder. It wasn't, but it seemed a pity not to try at least once more. Maybe if she had been travelling alone - but then, if she had, that would only have happened if she'd been born male. And Aeneas was very clearly set on doing only what they were travelling to do, which was visit Kythira and Cyprus to offer Aphrodite sacrifices, and in-between there, find the most beautiful woman in the world.

Find Helen. Paris smiled as Kythira towered up before them, draped in green and edged in beautiful beaches. To the north, nestled between two capes and behind a bay, would be Lakedaimon, and her hard-beating heart almost insisted they turn there first. But no - as fitting as it would surely be to sacrifice at Aphrodite's temple on Kythira after they had found Helen, sailing past Kythira without offering those sacrifices wouldn't do.

They made harbour in a protected little bay that had some beautifully blue-green water, especially near the rocks and shore. Above it was a settlement half defense and half attendant to Aphrodite's temple beyond. Unable to wait, Paris left Aeneas to make the proper polite noises at the man who would probably be hosting them at least for the night, and took herself along with a small jar of fine honey up to the temple, overlooking both the town and the bay where they had anchored, and then the glittering sea spreading out beyond.

It was a beautiful place; the sacred precinct around the temple was a garden of apple trees and a flowering meadow, and the delicate scent of apple blooms halted Paris right there on the entrance.

In that haze of pink, loose petals blown into Paris' curls with the salt-sharp breeze from the sea, a woman came out from the temple.

Even at a distance, there was something in the air that caught Paris' attention, for the way she moved echoed Aphrodite, echoed Hera and even Athena - a smoothness of step, each taken with precision. Her hair was dark and neatly dressed up, tucked away so that the only thing the breeze could play with was the framing tresses about her face and neck, but the sun caught gold in it, caught gleaming lustre, shining like the goddesses' tresses had.

And Paris did not know if this was Helen - but how could it not be, though this wasn't Lakedaimon, wasn't Sparta - but she knew the woman could not be of mortal birth, for her difference to the two women following her made them seem as if sparrows next to a great, golden eagle, its majesty self-evident.

She had stopped, too, just a couple steps away, wide-eyed but not wary, staring and silent, and Paris beamed, helplessly drawn forwards, gathering large, graceful hands in hers, smoother than even hers or Laodike's hands were, holding them close to her chest. There was no resistance, and no attempt to take those hands back.

"Lady, Aphrodite has surely blessed me, to see such a sight as this at the very doorstep of her holy place, and if you aren't one of the immortal goddesses or swift-footed nymphs yourself, you share with them their perfection."

Flashing a smile, Paris bent and lifted the hands she held, pressing a kiss there to shining-pale fingers before she let go and looked up into pink-stained white of the apple-blossoms mirrored in the woman's face. She had gray eyes, gleaming as the clear heavens above, and there was a weight to that stare that made Paris want to drop to her knees, right then and there, so she could look up at, and into, those eyes all the better.

A beat, and the woman huffed, rolling her eyes as her blush faded, but the half-tease of a brief smile lingered in the corner of her mouth.

"I am not full sister to either goddesses or nymphs, for my mother is mortal - but they say my father is the Cloudgatherer, even Zeus himself. I am Helen, sister to the Dioskouroi, daughter of Leda and Tyndareos, King of Sparta." Helen paused, a lingering gaze trailing over Paris' face while she exulted, pleasure warming her cheeks, at having been right. "But you, surely, aren't unfamiliar with the company of nymphs either."

Helen raised a hand - and caught herself right before she touched Paris' cheek, glancing to her fingers as if she hadn't expected them to follow where her eyes had already gone. Laughing, Paris touched her chest, lowering her lashes to meet Helen's gaze at a slant and delighted in the flash shooting through those brilliant eyes.

"I am kin to nymphs and river gods, who watch over our city and our family," she agreed brightly, "I am Alexandra, daughter of King Priam of Troy and Hecuba, granddaughter to the river Sangarios in Phrygia, and Zeus himself stands at the head of our bloodline, through his beloved son Dardanos."

"You're very far from home, Alexandra of Troy," Helen said, her stare heavy and another flash - most sweetly dark, this time - racing across her sky-gleaming eyes when Paris smiled, slow and delighted.

"I am here with my cousin to offer fitting sacrifice to Aphrodite Kythereia, in the place where she first rose out of the sea. And it seems to me my devotion has already been rewarded, if you are here to do the same."

Helen blinked, looking away with a soft huff - but there was that apple-bloom blush on her cheeks again, if only briefly.