Eucleia Explained

In Greek mythology, Eucleia or Eukleia (Ancient Greek: Ευκλεία) was the female personification of glory and good repute.[1]

Family

Along with her sisters, Eupheme, Philophrosyne and Euthenia, Eucleia was likely regarded as a member of the younger Charites.[2] According to Plutarch, Eucleia was also used as an epithet of Artemis.[3]

According to an Orphic rhapsody fragment, Eucleia's parents were Hephaestus and Aglaea.[4] Alternatively, Plutarch stated that Eucleia was sometimes considered a separate goddess and the daughter of Heracles and Myrto, and as she died a virgin, she came to be venerated as a goddess.

Mythology

In Greek vase paintings, particularly from 5th century Athens, Eucleia is frequently shown among the attendants of Aphrodite, where she represents the good repute of a chaste bride or is performing stereotypically feminine tasks.[5] She was also referred by ancient Greek author Bacchylides as "garland-loving".[6]

Cult

Eucleia was worshipped in Locris and Boeotia.[7] Plutarch states that all cities in these areas had an image and altar of her, and this is where brides and grooms would perform a sacrifice. At Thebes, her statue was created by Skopas.[8] In Athens, a temple was dedicated to Artemis-Eucleia in honor of those who fought in the Battle of Marathon, which is referenced by Greek author Plutarch and Roman geographer Pausanias.[9] It is likely that Eucleia was worshipped together with Eunomia at Athens, as they were served by one priest.[10]

In Paros and Epiros, military generals (stratêgoi) offered dedications to Eucleia along with Aphrodite, Zeus (Aphrodisios), Hermes, and Artemis.[11]

There was a sanctuary dedicated to Eucleia at Aigai (Aegae), the ancient capital of Macedonia.[12] The sanctuary consisted of a 4th-century Doric temple, a small Hellenistic era temple, and two stoas. At least two statue bases were votive offerings by Eurydice, paternal grandmother of Alexander the Great; it has been suggested that these offerings were made to commemorate Philip II's victory at Chaeronea in 338 B.C.E. It is possible that there was a statue of Eucliea in the sanctuary. In the area surround the sanctuary, at least three burials of significant people, who were crowned with golden oak leaf wreathes, have been discovered.[13]

References

Notes and References

  1. Smith. Amy C.. 2005. The politics of weddings at Athens: an iconographic assessment. Leeds International Classical Studies. 4. 1 . 1–32.
  2. Web site: EUKLEIA. Atsma. Aaron J.. 2017. Theoi Project.
  3. [Plutarch]
  4. [Orphic]
  5. Mylonopoulos. Joannis. 2013. Amy C. Smith, Polis and Personnification in Classical Athenian Art. Chronique des activités scientifiques Revue des livres. 26. 391–396. Kernos.
  6. [Bacchylides]
  7. Borza, p. 192
  8. Palagia. Olga. 2016. Visualising the gods in Macedonia: from Philip II to Perseus. Pharos. 22. 73–98.
  9. [Pausanias (geographer)|Pausanias]
  10. Stafford, E. J. (1994). Greek cults of deified abstractions (Doctoral dissertation, University of London).
  11. Book: Budin, Stephanie Lynn. Brill's Companion to Aphrodite. Brill. 2010. 978-90-04-18003-1. Smith. Amy C.. Leiden, Netherlands. 85. Aphrodite Enoplion. Pickup. Sadie.
  12. Book: Drougou, Stella. Brill's Companion to Ancient Macedon. limited. Brill. 2011. 978-9004206502. Lane Fox. Robin J.. Boston, MA. 243-256. Vergina—The Ancient City of Aegae.
  13. Kyriakou. Athanasia. 2014. Exceptional burials at the sanctuary of Eukleia at Aegae (Vergina): the gold oak wreath. Annual of the British School at Athens. 109. 251–285. 10.1017/S0068245414000082 . 194950425 .