⭐ ⭐ ⭐
(cropped from source)
You know, the last thing Ikaria is known for is church life and monasticism. The people are very religious in a natural, casual way, indifferent of formalities, nevertheless always showing a sincere and full respect of higher forces which control our destinies. Whether one believes in the salvation of the soul or not, religion provides consolation because, salvation taken apart, it does speak about the soul while economics do not. And believing in the soul, the existence of a soul, whether this soul is immortal or not, is something very important in the life of the island. Religion also provides occasions for celebration and community gatherings. It also offers an explanation for natural things as well as for «luck» : God’s will. And natural things and lucky or unlucky circumstances are also important elements in the consistence of Ikarian life. To cut this short, we have churches – a lot of big and small churches. They are, so to speak, our guardians, houses of God, houses of the spirit (soul) of the community: «be good and be good to each other» (be good to God).
But what about monasteries? Thereupon we are a failure. Although there are a few monasteries, there is no monastic tradition in Ikaria, at least none as strong as in some other islands. In my opinion, besides our natural dislike for discipline and formalities, the most important reason is that the island is poor and cannot sustain monastic communities. The rocky soil produces hardly enough for the population so the Ikarians, even though devout believers, could not afford, so to speak again, professionals in prayer, experts in salvation. Like everything else in Ikaria, the tending of the soul had to be done by the poeple themselves with the occasional help of an educated priest or solitary monk.
Yet, there are exeptions. If monasteries didn’t thrive, small hermitages were abundant in the slopes of Mt Atheras. But let’s not think that these retreats were inhabited by anchorites who pursued unification with God like in Mt Athos or Sinai. Though little is known about the lives of these people, it’s obvious to me that they were more or less ordinary men and women who either by some misfortune or simply because of taste, discarded the joys of the marital bed and the comforts of village and family life. They walked away from the world, seeking solitude, entrusting their fate to their labouring hands, to good God and to Mother nature. I am all respect for them. It’s hard to believe that in am island as virgin and wild as Ikaria and in a time when most settlements were of the kind of «lost villages» (see, entry), there were people who sought even more solitude and peace! Out-of-the-worldness must be some sort of second nature to us. The outer the better, the further the better, the remotest and most inaccessible is the best, ask my friend Nana & co about it!
Anyway, this entry was not meant to be a dissertation of the religious ethics of the Aegean. I have come to Ikaria for the winter and recently my friends, the explorers of OPS Ikarias, in the course of a project to create a long-distance trail from one side of the island to the other, have been in love with a wild area under the tops of Mt Atheras where according to local legends various groups of monks lived in different periods of time from the 15th century to the 1800s. I saw the photos and I found these landscapes absolutely enthralling.
What made men and women walk out of the world and settle in places like this? What kind of experiences were they after? Were they looking for God? Did they want be gods themselves? Was it because of a practical reason such as piracy, oppression, social disorder and percecutions? Or is it something inherent to the human nature? Escapism? Some people just drop everything and go?.. Is that it? 🙄
I have always been too committed to everything I do and to everybody I love to even think about escaping. But as I am growing older, sometimes I am tired of the world and this makes me wonder. Until I sort this out, you take a good look at those rocky wildernesses. Take a good look at those vast views to the mountains above, the sea straight ahead and the skies all over. I am inviting you to find your answer.
_Blog Review Ikaria 2012 # 10 The Explorers (1b)_
I hope that some of you are by now familiar with my idea of reviewing a selection of blog entries about my island. I also hope that my most faithful followers have read «No Gas Til Tuesday (1)» -the first part of selected entries from an entire blog dedicated to living in Ikaria written by jandcfox. Jackie has been undoubtedly the best of that category of bloggers who I have decided to name «Explorers». Don’t misunderstand me; there have probably been a lot of people who have taken risks and had many interesting adventures in Ikaria. The difference with Jackie is that she shared her experiences with the world. And she did this through a well-written and frequently updated blog wonderfully enriched with many great pictures!
What was it like? Has she won the bet? See for yourselves. Read my selection of blog entries of Jackie in Ikaria, September 2012 – June 2013
(As always, a selection of the blogger’s own words appear when you move your mouse over the highlighted links and photos. VERY USEFUL TO HASTY READERS!)
Until Next Year! Και Του Χρόνου!
Indeed, these people have set a good example. Yes, a good example.
How unlike me, that’s all I have to say, and that says it all.
Note : As I have said many times before in my reviews, comments and credits should be adressed to the bloggers, not to me! As far as I am concerned, all I want is to send more readers to these amazing people -my explorers. All I wish is that my choices are good.
What I believe
I believe in the power of the imagination to remake the world, to release the truth within us, to hold back the night, to transcend death, to charm motorways, to ingratiate ourselves with birds, to enlist the confidences of madmen.
I believe in my own obsessions, in the beauty of the car crash, in the peace of the submerged forest, in the excitements of the deserted holiday beach, in the elegance of automobile graveyards, in the mystery of multi-storey car parks, in the poetry of abandoned hotels.
. . .
I believe in the death of tomorrow, in the exhaustion of time, in our search for a new time within the smiles . . .
. . .
I believe in madness, in the truth of the inexplicable, in the common sense of stones, in the lunacy of flowers, in the disease stored up for the human race by the Apollo astronauts.
I believe in nothing.
I believe in Max Ernst, Delvaux, Dali, Titian, Goya, Leonardo, Vermeer, Chirico, Magritte, Redon, Duerer, Tanguy, the Facteur Cheval, the Watts Towers, Boecklin, Francis Bacon, and all the invisible artists within the psychiatric institutions of the planet.
I believe in the impossibility of existence, in the humour of mountains, in the absurdity of electromagnetism, in the farce of geometry, in the cruelty of arithmetic, in the murderous intent of logic.
I believe in adolescent women, in their corruption by their own leg stances, in the purity of their dishevelled bodies, in the traces of their pudenda left in the bathrooms of shabby motels.
I believe in flight, in the beauty of the wing, and in the beauty of everything that has ever flown, in the stone thrown by a small child that carries with it the wisdom of statesmen and midwives.
I believe in the gentleness of the surgeon’s knife, in the limitless geometry of the cinema screen, in the hidden universe within supermarkets, in the loneliness of the sun, in the garrulousness of planets, in the repetitiveness or ourselves, in the inexistence of the universe and the boredom of the atom.
. . .
I believe in the non-existence of the past, in the death of the future, and the infinite possibilities of the present.
I believe in the derangement of the senses: in Rimbaud, William Burroughs, Huysmans, Genet, Celine, Swift, Defoe, Carroll, Coleridge, Kafka.
. . .
I believe in the next five minutes.
I believe in the history of my feet.
I believe in migraines, the boredom of afternoons, the fear of calendars, the treachery of clocks.
I believe in anxiety, psychosis and despair.
I believe in the perversions, in the infatuations with trees, princesses, prime ministers, derelict filling stations (more beautiful than the Taj Mahal), clouds and birds.
I believe in the death of the emotions and the triumph of the imagination.
. . .
I believe in anxiety, psychosis and despair.
I believe in the perversions, in the infatuations with trees, princesses, prime ministers, derelict filling stations (more beautiful than the Taj Mahal), clouds and birds.
I believe in the death of the emotions and the triumph of the imagination.
I believe all reasons.
I believe all hallucinations.
I believe all anger.
I believe all mythologies, memories, lies, fantasies, evasions.
I believe in the mystery and melancholy of a hand, in the kindness of trees, in the wisdom of light.
QUEST FOR LONGEVITY IN IKARIA, GREECE The amazing centenarians
More outdoor activity
Thank you, Gianluca!
Guided Tour in Ancient Nas
«Here in the crack of time
Here in the crack of time
I am hiding to ripen…»
Many years ago when there was only a small cafe with a grill in Nas, my father, who was a historian, gave us a tour round the archaeological site. «The penteconter sailed in from out there. They tied the ropes here. It was a temple up there. Priests came to bless the boat. The captain stepped out with gifts and a slaughtered animal for the sacrifice.
Today my daughter is at the age I was when in Nas there was only a small cafe with a grill. We went for a swim in the summer and she asked: «There is something about the place. Though there’s nothing much to see. There’s something about it. What?»
I am explaining to her. I am tour-guiding her -and you too.
The location and its use – the temple and the cult
In ancient times at the mouth of the river Chalares there was a long narrow bay, like a fjord, indented-in the steep and rough northwestern coast of Ikaria. Neolithic men and women who lived in the mountains, descended to hunt and catch fish there. Later in the Bronze Age, the Karians arrived from the East in their fast boats. They were proud warriors and seamen who shared the Aegean with the other Prohellenes -the Cycladians and the Cretans. The Karians were probably the first who used Nas as a port -to attack and loot ships- and also founded there a place of worship.
The Karians were displaced around 700 BC by Greeks who came from Miletus in Asia Minor. With them they bring goats and sheep, grapevines, olive trees, improved grain seeds and new gods. Apollo (or Asclepius) for Therma, Dionysus for Oenoe and Artemis for Nas. The virgin huntress Artemis, protectress of nature, mistress of the winds, to who sailors prayed in the gales of the Etesians. The Milesians could not have made a better choice.
The tiny port at the mouth of the Chalares was for the Ionian sailors the last stop for food and rest (and a last prayer) before sailing off in the dangerous Icarian Sea to reach Delos, the commercial and religious center of the ancient Aegean. The slopes of the gorge and the mountains provided game, gift from the goddess, the villagers brought food and wine, while the river and the sources supplied them with plenty of fresh water. However, despite the frequent passage of ships, Nas never developed into a «polis» but remained a small community structured around a holly site. The temple -rather small (9,70 x 3,75 m) and of unknown architectural style- was built in the late 6th century with marble shipped from Petrokopio in Fournoi isles. The site was swampy, so first they raised a strong platform and there upon they founded the temple. In front of the platform they built a wall to protect the foundations from the water, which also served as a pier and dock.
The statue of the goddess was a «xoanon», chiseled on a single log, painted, dressed and decorated like a «sacred doll”. In the late 19th century linguist Hatzidakis, while visiting western Ikaria to record the archaic idiom still spoken there, accidentally discovers a ceramic shard with the inscription «TAUROPOL”, providing thus evidence that the temple of the Ikarian Artemis was a «Tauropolion»-one of the many that existed in ancient Greece.
The Tauropolion was a ceremony during which the priest of the goddess was bathed in the blood of a sacrificial bull while the animal was slaughtered. Originating from the ritualistic purifications performed by the archaic hunters for the killing of their prey, Tauropolion (or Taurobolium) became a particularly popular ceremony in the Hellenistic and Roman era. The Temple of the Icarian Artemis, known since classical times, along with the idyllic scenery round it, became then an attraction for the people who lived in the over-crowded cities of that time. They would set up hunting trips from Samos and Ephesus. They would climb the wooded slopes of Chalares with local hunters as guides. They would attend ceremonies still performed there «like in the good old good times.»
Yet it wasn’t idyllic all the time. During the revolution of Aristonicus (133-130 BC) that shook Asia Minor and the eastern Aegean, rebellious slaves, persecuted by the Romans, seem to have taken refuge in Nas. Whether as result of battle or bombardment with catapults from ships, the temple suffered major damage. The Roman general, however, hastened to repair it, and the notables and priests proclaimed him a benefactor and honored him with a statue.
The end of the harbor
In the Byzantine period, the temple may have served as living quarters for the crews of light cruisers stationed in the harbor. The stone pier that now appears along the lagoon is from that time. In conjunction with the watchtowers on the hilltops, Nas may have had some importance in the wars against the Saracens of Crete who had also taken the Cyclades.
Until one day, probably after the 11th century, due partly to the silting of the river and partly to the gradual elevation of the sea floor, the «fjord» of Nas began to close. The pier became too high, while the harbor became too shallow, filling up with stones, silt and sand. However, it seems that in the so-called «Age of Aphaneia» (15th-16th century), the current beach hadn’t formed yet and Nas could still be used as an anchorage. Those were times of piracy, so the Ikarians, in order to prevent Nas from becoming a pirate den, dropped rocks and tree trunks and blocked the entrance of the port. Now, the port was also the outlet of the river to the sea, so as the little bay was closing, the river flooded the area during the winter. It was probably during a tremendous flash flood that the waters knocked down the southern (internal) corner of the pier. The river must have swept across the platform and shaken the temple from the foundations. Oral tradition preserved the memory of such violent floods which occurred after the people of Raches deforested the slopes of the gorge to make charcoal in the 19th century.
The end of the temple
The same oral tradition, however, said that despite the floods, the temple was in good condition (“with columns, statues and walls over a man’s height”) until the 1840s. German archaeologist Ludwig Ross who was investigating antiquities in the Aegean, visited Ikaria in 1842. He had read the ancient authors and he was hoping to find a temple. There was none on the southern side, so he decided to travel to the northern part. But a meltemi gale prevented him from making the round of the island by boat. He was advised to cross the mountain Atheras on foot, but again he could not find pack animals. What bad luck!
If Ross had been to Mesariá or Raches, he would surely have learned about the temple of Nas. He would have visited the site and given us a full and accurate description. Ross’s presence would perhaps have even managed to prevent the damage done to the temple only a few years after his visit. The villagers of Raches, while building the church of Christ, facing a lack of lime and probably encouraged by ignorant, fanatic clergymen, demolished the temple. They got what marble parts they needed for the church and melted the rest in a limekiln. The worst loss was the statues. Later settlers from Asia Minor were shocked to hear about the incident. They asked the locals why they hadn’t at least spared the statues. The locals replied that the leaders of the destruction were saying: «You do not see how they look at you? On whichever side you go, they look at you. They are demons!«
The details of the crime were unveiled to Leon Politis a century later. In 1938 in Nas this famous Greek archaeologist found no temple, not even ruins, except the limekiln and piles of burnt chips of marble. Despite his disappointment, however, Politis conducted an exemplary excavation. In a few days he digs, he identifies, he dates and collects findings. And finally confirms that Nas was the site of the temple of the Icarian Artemis mentioned by ancient sources. He was planning to return, so he left the findings of the excavation in Raches. This never happened because of the war that broke out few years later. Some of the findings were stolen by the Italians during the occupation, however, the most important ones were saved and are now exhibited in the museum of Kampos. This beautiful small museum, built with little money from America and lots of personal work by the residents, washed perhaps part of the shame for demolishing the temple of Nas.
Are there still antiquities?
If there is anything, it will be in the sea. But what shape will it be in? I was a kid in Armenistis in the summer of 1967 when, after a big storm, word spread from nearby Nas that a statue was seen in the bottom of the small bay. An American archaeologist who was on holiday in Raches, was told about the discovery. He was excited and he took up to organize the haul. Eventually the divers hoisted into the boat the headless statue of an Ionian Kore in the typical robe with the beautiful folds. The Kore can be seen now in the Museum of Campos, more or less looking the same as on the day of the haul: hopelessly eroded by the sea and the friction with gravel and sand. Based on this, my father believed that if anything else was found in the bottom of Nas, would be in a similar condition, that is, almost shapeless.
The archaeological importance of Nas
Tourists wonder. An archaeological site without antiquities? Not even a fragment, a column or a column capital? Seen from above the pier of the old harbor is no different from the dry stone walls of the terraces, and the blocks of brown stone on which the temple once stood, look like steps to nowhere –without meaning. There is nothing to see, yet the tourists climb down to the site and most of them return quite satisfied. Why?
It is the landscape. Which, thanks to the timely proclamation of the archaeological zone, remained almost intact, with no buildings, no roads, looking much like it was in ancient times. It is the canyon, wild and precipitous, and the bay, wild too, yet one feels something of the warm welcome the Karians felt thousands of years ago and they chose to settle. The landscape that inspired the Ionians to dedicate to a great goddess who they honored with a temple. The archaeological importance of Nas lies in the morphological characteristics, the very ones the ancients, with their unmistakable judgment, detected and utilized in the best of ways. The magic and the sanctity of the site wasn’t due to the temple. On the contrary, the temple was a subsequence of the magic and the sanctity of the site. Thereat, even though the temple vanished, even though the statues melted, the magic and the sanctity remained. Nas is an «ancient landscape» surviving in our day.
.(top left) Synthesizing Artemis of Ephesus: an 18th-century engraving of a Roman marble copy of a Greek replica of a lost Geometric period xoanon. Read more about the Syncretic and Enigmatic Lady of Ephesus in The Wikipedia.
(top right) «Plank figure» of chalk, Early Cypriot III to Middle Cypriot I, 1900-1800 BCE (Museum of Cycladic Art, Athens)..
(bottom right) «Bell Idol« : Late Geometric pottery item from Thebes, Boetia, rare example of figurative sculpture from the period (750-690 BC) probably representing a Nature goddess – a descendant of the Minoan tradition, which some commentators have identified with Artemis. (LE LOUVRE) .
Is this a do-it-yourself blog? You give us the title and we provide the body?
Gaia – Cybele – Hecate – Selene – Demeter – Aphrodite.
I don’t consider them to be names of the goddess but masks of the eternal mother of all things, masks that reflect the time and the place of the mask maker.
If you close your eyes and slowly recite these names, it will briefly transport you into Her dark cthonian chamber.
Gaia – Cybele – Hecate – Selene – Demeter – Aphrodite…
Wednesday October 22, 2008 – 12:22am (PDT)
Και πρέπει να παίζανε και τρελά λεφτά!Wednesday October 22, 2008 – 02:34pm (EEST)
- Simon G
This Ephesian Aphrodite doesn’t look like much of a hunter. I wonder if the Nas one was a bit more athletic?
I’ve seen the Hippolytus / Phaedra story on stage a few times.
Aphrodite complains about Hippolitus:
«Love he scorns, and, as for marriage, will none of it; but Artemis, daughter of Zeus, sister of Phoebus, he doth honour, counting her the chief of goddesses, and ever through the greenwood, attendant on his virgin goddess, he clears the earth of wild beasts with his fleet hounds, enjoying the comradeship of one too high for mortal ken.»
(Euripides http://classics.mit.edu/Euripides/hippolytus.html )
Of course he comes to a bad end; you have to be careful with goddesses.
Wednesday October 22, 2008 – 04:16pm (CEST)
Perhaps ‘Apollonios’ is right in his first comment. I am usually patient and do what you ask me to do but this time please get to the point -to one of the points at least. You are a master in iconography, so what do you think? Do you think that the statue of Artemis in Nas, Ikaria, was a wooden xoanon, an early version of something that looked like the Goddess of the Wikipedia?
I am trying to imagine it made of a single log of wood, painted with many colors and loaded with silver and gold.
‘egotoagrimi’ -> lol
Wednesday October 22, 2008 – 09:04pm (EEST)
You know so many artists. Why not have one of them carve an imaginary replica of this statue (including the animals!) on a piece of tree and paint it? I bet it would look like an American Indian Totemic pillar -ugh!
or maybe better…
Thursday October 23, 2008 – 02:39pm (EEST)
Spooky revelation #1
In ancient times, Ephesus was a huge cosmopolitan port with a population in the hundreds of thousands and it was the center of Artemis-Cybele the mother goddess cult.
Island of Delos was the sacred city of Artemis the huntress cult, destination of many pilgrims from all over the mediterranean world.
Ikaria’s Nas bay is e-x-a-c-t-l-y the midpoint between Ephesus and Delos.
I have always suspected this but now thanks to the Google-Earth measuring tool I verified it.
Ephesus Nas is 73.5 Miles, Nas to Dilos is 73.5 Km. Ephesus – Nas – Dilos is in a straight line and therefore Nas was a possible stop-over for the pilgrims from and to Dilos.
I don’t attach any metaphysical significance to this but it is no accident either. It is very likely that Nas was built by Ephesian settlers as a naval re-supply point for food and water and also as a safety and praying stop when the Ikarian archipelagos was in turmoil (and most of us who travel to Ikaria by boat have gotten a taste of that)
If this is true then the Artemis Xoanon at Nas temple was fashioned like the one in Ephesus. (The Nas Artemis bull sacrifice connection, also points in the same direction – coins depicting Artemis sitting on a bull were found near Nas)
Thursday October 23, 2008 – 11:34am (PDT)
Nana is right, Ephesus was a modern day Las Vegas, Delos was like Switzerland, besides being a sacred city was also the central treasure bank for the Delian league, you know money and religion always stick together.
And Ikaria was, well, like modern Ikaria, a port stop on the way to Samos or to Mykonos.
Thursday October 23, 2008 – 11:41am (PDT)
I measured the distances on the actual map -the very accurate Greek Hydrographic Service Map. YOU ARE RIGHT!!!!!!!!!!!!!!!!!!!Friday October 24, 2008 – 01:05pm (EEST)
but wait, there is more…
Why would Ephesians or Greeks care about the mid-point anyway, the divine proportion in ancient times and even today is the golden ratio (χρυσή τομή )
“In math two quantities are in the golden ratio if the ratio between the sum of those quantities and the larger one is the same as the ratio between the larger one and the smaller. The golden ratio is a mathematical constant approximately 1.618. Phi = (a+b)/a = a/b = 1.618 (Pay attention we will have a pop-quiz at the end of this blog)
See http://en.wikipedia.org/wiki/Golden_ratio for details about the fascinating history of the golden ratio.
Artists, mathematicians, architects, astronomers, philosopher and yes magic cults were captivated by this ratio.
So what we really have here is the distance between Ephesus to Nas = 118.5 Km and distance from Nas To Delos = 73.5 Km and their ratio is about 1.612, a golden ratio match. To me this is much more significant than Nas being the mid-point between Ephesus and Delos.
Friday October 24, 2008 – 03:56pm (PDT)
Then back to the row bench to cross the Ikarian Sea. Today the wind is north, force 6-7 and I tell you the sea is not inviting!Saturday October 25, 2008 – 02:09pm (EEST)
I know an artist. I assume none of the ladies here would like to pose as a model for the Goddess’ «xoanon»?Saturday October 25, 2008 – 02:13pm (EEST)
Discoveries! Isn’t geometry a great thing?
However, there is a limit. No matter how good your artist is, no way for me to pose as a geometric period xoanon! Too stiff and loaded with stuff! If I do, I will faint in less than an hour. Do it but use a dummie instead.
Saturday October 25, 2008 – 08:42pm (EEST)
By the way why we think this xoanon was from the geometric period? Nothing geo about it, looks like late Greek Archaic period with oriental influnces.Saturday October 25, 2008 – 01:30pm (PDT)
Who needs sponcors when there are friends?!
I am breaking in this creative thinking thread to say that I have edited my entry and added a picture of the nearest to a xoanon. I think the «venerated image» (*) Artemis of Nas looked like something between the picture on the left and the picture on the right.
(*) «image» in this case is something more than 2D and less than 3D, very much the christian cross -no iconic value if looked at from the side!
Anyway, I have a full frontal picture of myself from when I was pregnant. Minus the extra breasts (or whatever they were), I was well… very geometric, like a «Magna Mater» oversized figurine.
I could lend the photo to the artist use as a model.
To respect the 7th century Ionian tradition (as well flatter my female vanity…) the artist must add a clear touch of the looks of a Kore (bottom picture) -and please… A Nice Archaic Dress!
Monday October 27, 2008 – 05:32am (PDT)
You didn’t look at all like a «Plank Figure», I’d say…Tuesday October 28, 2008 – 03:02pm (EET)
So Eleni, you think the Nas Artemis was more of a functional and symbolic, lightly curved, painted wooden totem icon rather than an elaborate, impressive statue?
Something like an oversized colorful babushka doll?
Your instinct is probably right, the early Icarians were a small horticultural community of small scale hunters, living around rivers on an island with resources no other than wood and rocks and therefore very limited in what they could create. (but I bet you a lot of love and artistic vigor went creating the Nas xoanon)
I like the nested babushka doll metaphor, the outer doll is like an Ephesian Artemis, you peel it off and inside it you find a more primitive near-east fertility goddess, inside it you find an even more primitive doll in the geometric Cycladic style and inside that doll you find a large egg…
Tuesday October 28, 2008 – 07:06am (PDT)
I hope that you can see the editing of the entry. I have added the famous «Bell Idol» from the famous New Louvre new website which ‘Simon G’ spotted and wrote to tell me about (x x x ♥♥♥).
Les savants say it was an Artemis!
Les savants also seem to imply that it was a development of the rigorous «vase form» beloved by the 8 cent. potters.
♥@♥ Apollonios: the vase, the doll, the egg, the babushka ♀♀♀???
how and when did the bow/arrow and the virginity thing
came in the picture?
With your ♥ help ♥ we will find this out in a next episode on
Wednesday October 29, 2008 – 05:38am (PDT)
Thursday October 30, 2008 – 02:13pm (EET)
The Ephesian Artemis and the hunting Artemis of mainland Greece were two different goddesses who happened to share the same name and a common interest for nature and wild animals.
The evolution of the Ephesian Artemis is a classic case of religious syncretism, that is the morphing of a religion to something new by adding elements from other religions. Gods evolve over time as the people who worship them come into contact through wars or peaceful migration.
(For example our Greek orthodox church here in California has catholic-style stained glass windows, harpsichord music is played during the liturgy and the priest has no beard. These things may be considered taboo in mainland Greece but they are quite natural to Greeks here because other christian chrches have them)
It is obvious that the Ephesian Artemis was a prehistoric Great Mother figure that the Ionian settlers tried to Hellenize, but the locals resisted because they had such a great love for her cult and the only thing they accepted to change was the name. Maybe her cult was so old that she had no name, maybe she was an ancient fetish, an It and therefore giving her a proper name was long overdue. I just wish they had called her more appropriately, Gaia, mother Earth.
Saturday November 1, 2008 – 07:30am (PDT)
By the way, about the bottom left reconstruction of the painted Kore:
While it is true that most ancient Greek statues were painted, the Greek artists did not smear flashy colors everywhere as the reconstructed «gaudy plumage» suggests. Only the eyes, lips and hair were painted to humanize the head and give it a haunting intimidating appearance. (These statues also served and as guards in a temple to scare potential looters)
Saturday November 1, 2008 – 07:42am (PDT)
I talked with the artist. I gave him the link and placed an order for a ‘xoanon’. He has an idea but he made no promises. We will have to wait…Sunday November 2, 2008 – 07:46pm (EET)
to young blood>>
>>> if combined with mountain air, goat boil, violin music, plane leaves, herbs, stones and dust. Langada Festival, August 15 2007. All photos © Spiros Staveris, starring some of my friends. I am almost never in Ikaria in August and I hope that you can see the reason!