雅思口語資料：火焰女神赫斯提亞介紹

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雅思口語素材：古希臘12主神介紹(赫斯提亞)

希臘神話中的女灶神、家宅的保護者。赫西奧德及其以后的作家認為她是克羅諾斯和瑞亞的女兒，赫拉、得墨忒爾等的姊妹，宙斯的姐姐。是早一輩的神，不過并非奧林匹斯12眾神之一(據(jù)說有一種說法是赫斯提亞是12主神之一，而冥帝哈德斯不是12主神之一)。

In Ancient Greek religion Hestia (Ancient Greek: ??, hearth orfireside) is the virgin goddess of the hearth, architecture, and the rightordering of domesticity, the family and the state. In Greek mythologyshe is adaughter of Cronus and Rhea.[1]

Hestia received the first offering at every sacrifice in the household. Inthe public domain, the hearth of the prytaneum functioned as her officialsanctuary. With the establishment of a new colony, flame from Hestia's publichearth in the mother city would be carried to the new settlement. She sat on aplain wooden throne with a white woolen cushion and did not trouble to choose anemblem for herself.[1] Her Roman equivalent is Vesta.

Myths and attributes

Hestia is a goddess of the first Olympian generation, along with Demeterand Hera. She was a daughter of the Titans Rhea and Cronus, and sister toZeus,Poseidon, Demeter, Hera and Hades. Immediately after their birth, Cronusswallowed all but the last and youngest, Zeus, who forced Cronus to disgorge hissiblings and led them in a war against their father and the other Titans. Asfirst to be devoured... and the last to be yielded up again, Hestia was thusboth the eldest and youngest daughter; this mythic inversion is found in theHomeric hymn to Aphrodite (700 BC). Hestia rejects the marriage suits ofPoseidon and Apollo, and swears herself to perpetual virginity. She thus rejectsAphrodite's values and becomes, to some extent, her chaste, domesticcomplementary, or antithesis. Zeus assigns Hestia a duty to feed and maintainthe fires of the Olympian hearth with the fatty, combustible portions of animalsacrifices to the gods.

Hestia's Olympian status is equivocal. At Athens in Plato's time, notesKenneth Dorter there was a discrepancy in the list of the twelve chief gods, asto whether Hestia or Dionysus was included with the other eleven. The altar tothem at the agora, for example, included Hestia, but the east frieze of theParthenon had Dionysus instead. Hestia's omission from some lists of the TwelveOlympians is sometimes taken as illustration of her passive, non-confrontationalnatureby giving her Olympian seat to Dionysus she prevents heavenly conflict but no ancient source or myth describes such a surrender or removal. Sincethe hearth is immovable, Hestia is unable to take part even in the procession ofthe gods, let alone the other antics of the Olympians, Burkert remarks. Hermythographic status as first-born of Rhea and Cronus seems to justify thetradition in which a small offering is made to Hestia before any sacrifice(Hestia comes first).

The ambiguities in Hestia's mythology are matched by her indeterminateattributes, character and iconography. She is identified with the hearth as aphysical object, and the abstractions of community and domesticity, butportrayals of her are rare, and seldom secure. In classical Greek art, she isoccasionally depicted as a woman, simply and modestly cloaked in a head veil.She is sometimes shown with a staff in hand.

Homeric hymn 24, To Hestia, is a brief invocation of five lines:

Hestia, you who tend the holy house of the lord Apollo, the Far-shooter atgoodly Pytho, with soft oil dripping ever from your locks, come now into thishouse, come, having one mind with Zeus the all-wise: draw near, and withalbestow grace upon my song.

The hymn locates Hestia in ancient Delphi, the central hearth of all theHellenes, rather than at the hearth of Zeus on Mount Olympus.

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