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Hera | Ἥρη | Iuno

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Hera | Ἥρη | Iuno Empty Hera | Ἥρη | Iuno

Post  Achrelus Tue Mar 19, 2013 10:22 pm

Hera is the Queen of Olympus, the Wife of Zeus. She represents womanhood and the sanctity of merriage. In many of the classical texts She appears as jealous and vengeful against Zeus for breaking that sancitiy, but since the Gods are faultess, at least in my own opinion, I take this to represent her protection over it.


Last edited by Erodius on Mon Jul 29, 2013 4:51 pm; edited 2 times in total (Reason for editing : Spelling errors)
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Hera | Ἥρη | Iuno Empty Orphic Perspective: Ἥρη

Post  Erodius Wed Jul 31, 2013 11:00 pm

5. Ira - (Hera; Gr. Ήρα, ΗΡΑ.) (Pronounced: EE'-rah.) [Roman: Juno. Etruscan: Uni]

Ira is the (eldest by some accounts) daughter of Kronos and Ræa (Rhea; Gr. Ῥέα), the sister and wife of supreme Zefs (Zeus; Gr. Ζεύς). She is one of the most important deities in all of Hellenismos and one of the Twelve Olympian Gods. Ira protects the institution of marriage. She is the Queen of the heavens, the sky, while being the emanation of the second cosmogonic substance, Earth.

Ira is the personalized, primordial evolution of Earth (Gi or Ge; Gr. Γῆ); Zefs is the personalized, primordial evolution of Water (Ythohr or Hydor; Gr.Ὕδωρ). Earth and Water are the two primordial kosmogonic substances in the philosophical view called Mystic Materialism. Consequently, mythology depicts Ira and Zefs as brother and sister, yet they are united in marriage because of the way that the two kosmogonic substances interact with one another. Their position in the Orphic theogony is supreme and all ritual concludes with homage to them.

"Earth (Ge), Mother (Meter), Rhea and Hera is the same (or: are one and the same). She/it was called Earth (Ge) by convention; Mother, because all things are born form her (or: from this one). Ge and Gaia according to each one's dialect. And (she/it) was called Demeter as the Mother Earth (Ge Meter), one name from the two; for it was the same." Derveni Papyrus [1]

Proklos (Proclus; Gr. Πρόκλος) explains marriage between Gods thus:

"That Ocean (ed. Okæanos; Gr. Ὠκεανός) is said to have married Tethys (ed. Tithys; Gr. Τηθύς), and Jupiter (ed. Zefs) [ed. married] Juno (ed. Ira), and the like, as establishing a communion with her, conformably to the generation of subordinate natures. For an according co-arrangement of the Gods, and a connascent (ed. i.e. born together) co-operation in their productions, is called by theologists marriage." [2]

In iconography, Ira is depicted seated on a throne wearing a crown, beautiful but mature, regal, bearing the royal lotus-tipped scepter. She may be seen in close proximity to the royal lion, a cuckoo, or a peacock.

Epithets of Ira

Bunæa - See Vounaia.

Exacesterius - See Exakæstirios.

Exakæstirios or Exacesterius - (Gr. Ἐξακεστήριος, ΕΞΑΚΕΣΤΗΡΙΟΣ) Exakæstirios is a surname of Apollohn meaning one who averts evils. (CM p.21) Also of Ira; see Lexicon entry below.
- Lexicon entry: ἐξᾰκ-εστήριος, α, ον, remedying evil, Ζεύς Lex Solonis ap.Poll.8.142; epith. of Hera, Hsch.; θεοί D.H.10.2. 2. expiatory, θυσία Id.5.54.

Uni - Etruscan deity identified as Ira or Juno.

Vounaia or Bunæa - (Gr. βουναία, ΒΟΥΝΑΙΑ)
- βουναία, ἡ, epith. of Ira, because her temple stood on a vounos (bunos; Gr. βουνός, ed. a hill) Paus.2.4.7. ( [3] L&S p. 326, left column)

Zoh-ogonos or Zoogonos - (Gr. Ζωόγόνος, ΖΩΟΓΌΝΟΣ) "Juno is called by the Orphic theologers, according to Proclus Ζωόγόνος Δεά, or the vivific Goddess: an epithet perfectly agreeing with the attributes ascribed to her in this Hymn (ed. Orphic Hymn 16 To Ira, or XV. To Juno in the Taylor trans.). And in Theol. Plat. p.483, he says that Juno is the source of the soul's procreation." (The Hymns of Orpheus, trans. Thomas Talyor 1792, note to hymn XV. To Juno, p.140)
- producing animals, generative, Aret.SD2.5, Orph.H.38.3; name of Apollo, AP 9.525.7; producing life, Procl.Inst.155; θεός Jul.Or.5.175c, Dam.Pr.267; ῥοίζημα ib.282; ῥαθάμιγγες Procl.H.1.10. (L&S p.760, left column at the very top, as a sub-heading under ζωογον-έω)


Festivals of Ira
Thæogamia or Theogamia – (Gr. Θεογαμία) Thæogamia is marriage between Gods, but here we are speaking of the festival which celebrates the marriage of Ira and Zefs, i.e., the union of the two cosmogonic substances, Earth and Water.

In the Thæogamia, we also celebrate the union of Ærmis (Hermes; Gr. Ἑρμῆς) and Aphrothiti, (Aphrodite; Gr. Ἀφροδίτη) a pairing which is an exception, not the same as the Divine Consorts but a great symbol of them. Together they represent the union or marriage of each pair. The union of Ærmis and Aphrothiti produces Ærmaphrothitos (Hermaphroditos; Gr. Ἑρμαφρόδιτος), a being with both sexes. Each pair of Olympians is an Ærmaphroditos, but the Great Ærmaphrothitos (Gr. Τω Μεγαλω Έρμαφρώδιτω; transliteration: Toh Mægaloh Ærmaphrohthitoh) is the marriage of Zefs and Ira, which is the union of the two cosmogonic substances, Earth and Water, or Earth and Sky. This union is celebrated in the Thæogamia.

The date of the Thæogamia is disputed, perhaps 26 or 27 Gamelion (late January, in the month of Aquarius). The month of Gamelion ("marriage month) was dedicated to Ira.

In Orphic Cosmology:
Ira rules the fifth Orphic House, the month of Aquarius (Ythrokho-os; Gr. Υδροχόος) from January 21 through February 20, and her dominion is the Natural Law of Becoming Eternal (Attraction [4]). The Divine Consort of the Goddess Ira is her brother, Zefs. The Orphic Hymns suggest the offering of aromatic herbs to Ira.


Concerning Ira from Proklos: [5]
That the series of our sovereign mistress Juno (ed. Ira [6]), beginning from on high pervades to the last of things; and her allotment in the sublunary region is the air. For air is a symbol of soul, according to which also soul is called a spirit; (πνευμα; ed. pnefma); just as fire is an image of intellect, but water of nature, by which the world is nourished (της κοσμοτροφου φυσεως), through which all nutriment and increase are produced. But earth is the image of body through its gross and material nature. Hence Homer (ed. Omiros; Gr. Ὅμηρος) obscurely signifying this, represents Juno suspended with two anvils under her feet: for the air is allotted two heavy elements beneath itself.

For:

ηλιον δ' ακαμαντα βοωπις ποτνια ηρη
πεμψεν επ' ωκεανοιο ρους

i.e. "Fair-eyed venerable Juno sent the sun to the streams of the ocean,"

- is from the same conception.

For he calls the thick cloud produced by Juno, the setting of the sun. The assertion likewise that the end of this name will be conjoined with the beginning, if any one frequently repeats the name of the Goddess, evinces the conversion of rational souls to her which proceed from her; and that voice is air that is struck. On this account also the voice of rational animals is especially dedicated to this Goddess, who made the horse of Achilles (ed. Akhillefs; Gr. Ἀχιλλεύς) to become vocal. But Socrates (ed. Sohkratis; Gr. Σωκράτης) now delivers these three vivific monads in a consequent order, viz. Ceres (ed. Dimitir; Gr. Δημήτηρ), Juno, Proserpine (ed. Pærsæphoni; Gr. Περσεφόνη); calling the first the mother, the second the sister, and the third the daughter of the Demiurgus (Dimiourgos; Gr. Δημιουργός). All of them however are partakers of the whole of fabrication; the first in an exempt manner and intellectually, the second in a fontal manner and at the same time in a way adapted to a principle (αρχικως) and the third, in a manner adapted to a principle and leader (αρχικως και ηγεμονικως).


––––––

NOTES:

[1] The Derveni Papyrus, Col. 22., trans. by Gábor Betegh, Cambridge University Press, 2004, p. 47.

[2] from the Manuscript Scolia of Proklos On the Kratylos of Plato, found in The Theology of Plato/Proclus, trans. Thomas Taylor, Prometheus Trust (Somerset UK), Vol. VIII of The Thomas Taylor Series, p. 682. See also the section entitled DIMITIR AND RHÆA on this page: Proklos On the Kratylos of Platohn.

[3] L&S = A Greek-English Lexicon by Henry George Liddell and Robert Scott (L&S), 1843; 1996 Clarendon Press-Oxford (England) edition.

[4] By Attraction is meant Ærohs (Eros; Gr. Ἔρως, ἜΡΩΣ). Ærohs is usually associated with Aphrothiti. This is the common belief. Nonetheless, Ærohs/Attraction is the dominion of Ira.

[5] Extract from the Manuscript Scolia of Proklos On the Kratylus of Plato, found in The Theology of Plato/Proclus, trans. Thomas Taylor, Prometheus Trust, Vol. VIII of The Thomas Taylor Series, p.689-690.

[6] Thomas Taylor, who lived from 1758 to 1835, wrote according to the scholastic custom of his time: he used the Latin names for the deities rather than the Greek.
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