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This article was the subject of a Wiki Education Foundation-supported course assignment, between 13 January 2020 and 20 April 2020. Further details are available
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what about her her life a a kid what happen (anon1)
No public cult? What about the Hestian/Vestal Virgins? Or do they count as something else entirely?
Sister of God known as Steven C. Mackey
The following anecdote concerns the nymph Lotis in Ovid's Fasti (6.319ff) and does not concern Hestia, who does not leave hearths, thus has been moved here: "Only once was Hestia in danger of losing her virginity. After a great feast when the immortals were all either passed out drunk or asleep (Hestia was the latter), Aphrodite and Dionysus' son Priapus---who had grotesquely large genatalia---spied her and was filled with lust for her. He quietly approached the goddess and began to lower himself down on top of her, but the braying of an ass awoke Hestia just in time. She screamed at the sight and Priapus immediately ran away." Click here for original Ovid text) -- Wetman 15:17, 11 August 2006 (UTC)
interesting:
a different perspective
Hestia Esti here-
http://www.sacred-texts.com/cla/plato/cratylus.htm most interesting
"Her. I think, Socrates, that you are quite right, and I would like to do as you say.
Soc. Shall we begin, then, with Hestia, according to custom?
Her. Yes, that will be very proper.
Soc. What may we suppose him to have meant who gave the name Hestia?
Her. That is another and certainly a most difficult question.
Soc. My dear Hermogenes, the first imposers of names must surely have been considerable persons; they were philosophers, and had a good deal to say.
Her. Well, and what of them?
Soc. They are the men to whom I should attribute the imposition of names. Even in foreign names, if you analyze them, a meaning is still discernible. For example, that which we term ousia is by some called esia, and by others again osia. Now that the essence of things should be called estia, which is akin to the first of these (esia = estia), is rational enough. And there is reason in the Athenians calling that estia which participates in ousia. For in ancient times we too seem to have said esia for ousia, and this you may note to have been the idea of those who appointed that sacrifices should be first offered to estia, which was natural enough if they meant that estia was the essence of things. Those again who read osia seem to have inclined to the opinion of Heracleitus, that all things flow and nothing stands; with them the pushing principle (othoun) is the cause and ruling power of all things, and is therefore rightly called osia. Enough of this, which is all that we who know nothing can affirm. Next in order after Hestia we ought to consider Rhea and Cronos, although the name of Cronos has been already discussed. But I dare say that I am talking great nonsense.
Her. Why, Socrates?
Soc. My good friend, I have discovered a hive of wisdom." —Preceding unsigned comment added by 88.96.185.209 ( talk) 15:00, 20 November 2008 (UTC)
I have removed the following text from the article which is too speculative for an encyclopedia entry. There is no evidence of such a direct evolution. -- Theranos 20:43, 30 December 2006 (UTC)
And her 2 greatest attributes, that of "Goddess of the Home" and "Goddess of the Hearth/fire" could well originate hundreds of thousands of years ago; ancient cavemen learned fire and stayed in caves to keep warm and safe, and always drew Female Divine images citation needed on the cave walls. This probably evolved in Greece to the deity called Hestia.
PLEASE ANSWER!! What do people think of her? Do they like or dislike her?
What was her greatest accoplishment?
What was her greatest failure?
Someone should check this edit, it looks suspicious. · AndonicO Talk 09:05, 5 September 2007 (UTC)
Looks good to me. What's wrong with it in your point of view? MelancholyPanda ( talk) 19:18, 20 April 2011 (UTC)
the third paragraph of the introduction:
The hearth fire of a really really really Greek or a Roman household was not allowed to go out, unless it was ritually extinguished and ritually renewed, accompanied by impressive rituals of completion, purification and renewal. Compare the rituals and connotations of an eternal flame and of sanctuary lamps.
the three reallies seem redundant, are they necessary, are any? is this copied from a source or something or can it be pared down? Theneongreensage ( talk) 02:30, 23 May 2008 (UTC)
I've found two MAJOR grammar mistakes in reading this. First, found in the opening paragraph, is the sentence "Compare the rituals and connotations of an eternal flame and of sanctuary lamps." Is this sentence addressed to the reader, because that would be very inappropriate. The second sentence I've found is under Leaving Olympus where it explains that Dionysus took the seat of Hestia on Olympus. The final sentence in that paragraph says, "She was very grateful for him doing such a thing." Who is the him in this sentence? It is either Zeus or Dionysus, but that is very unclear. I have no idea how to fix these mistakes, but it would be amazing if somebody could. Thanks, Helixer ( talk) 03:31, 28 January 2009 (UTC)
Why did Hestia swear on Zeus's head instead of on Styx? We should be able to find an explanation for this, because I know a number of people who are struggling over this one. —Preceding unsigned comment added by 128.239.149.151 ( talk) 18:01, 22 February 2011 (UTC)
The text about Hestia's place being taken by Dionysus has been in the article as long as I can remember. What author makes this observation? Where is Hestia ever specifically placed at Olympus, aside from "all the gods" passing references? -- Wetman ( talk) 17:23, 12 August 2009 (UTC)
This article could be expanded and improved. I have a comment and a question.
1. The article says that "Hestia gave up her seat in favor of newcomer Dionysus to tend to the sacred fire on Mount Olympus. However, there is no ancient source for this claim." Then the article says "This nature is illustrated by her giving up her seat in the Olympian twelve to prevent conflict." These sentences are contradicting each other.
2. "Poseidon, and Apollo of the younger generation, each aspired to court Hestia, but the goddess was unmoved by Aphrodite's works and swore on the head of Zeus to retain her virginity." What's the source for this?
ICE77 ( talk) 23:23, 18 April 2011 (UTC)
I'm moving this text from the main article to here, since I don't know how to substantiate it:
I'm sure the author had the very best of intentions, but at the least this needs some NPOV-ing to remove the New Age slant and an academic source. -- Roman à clef ( talk) 06:57, 3 June 2013 (UTC)
![]() | The contents of the Hestia Tapestry page were merged into Hestia on 2 March 2014. For the contribution history and old versions of the redirected page, please see its history; for the discussion at that location, see its talk page. |
I noticed when viewing the greek goddess Athena's page that she has a whole large section devoted to Etymology of her name. Why is there no etymology section for Hestia? Rrrof711 ( talk) 06:27, 30 June 2016 (UTC)
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Hi! In the course of the next couple of weeks, I will be working on this article as an assignment for a technical editing course. As I go, I plan to put any ideas in my sandbox before I make any changes. The main focus of these changes will be the structural organization of the article, and I will likely not change any of the existing content. Thanks! Lunajb ( talk) 17:40, 2 March 2020 (UTC)
Currently, the changes that I have made are all structural. The purpose of these structural changes focus on making the article similar to other goddess pages, such as Aphrodite and Athena. I also wanted to make broader sections so that there is space for information to be added later. Lunajb ( talk) 06:30, 23 March 2020 (UTC)
Is there any cult those of us who blaspheme Aphrodite? 2601:647:4D00:2C40:4C9F:787A:E976:E194 ( talk) 23:00, 25 March 2021 (UTC)
Status and attributes section: "Hestia's Olympian status is equivocal to her status among men." I struggle to understand how Hestia's Olympian status is ambiguous "to her status among men"... or even what that statement means. It seems far more likely that this editor's intention was that her status is equivalent or analogous, and that this is simply a case of mistaken word choice, and the intention here is to say that "Hestia's status among the Olympians is as ambiguous as it is among men." Anybody else? rowley ( talk) 22:16, 31 December 2021 (UTC)
The redirect
"Virgin goddess" has been listed at
redirects for discussion to determine whether its use and function meets the
redirect guidelines. Readers of this page are welcome to comment on this redirect at
Wikipedia:Redirects for discussion/Log/2023 November 12 § "Virgin goddess" until a consensus is reached.
TNstingray (
talk) 21:06, 12 November 2023 (UTC)
The redirect
Virgin goddess has been listed at
redirects for discussion to determine whether its use and function meets the
redirect guidelines. Readers of this page are welcome to comment on this redirect at
Wikipedia:Redirects for discussion/Log/2023 November 12 § Virgin goddess until a consensus is reached.
TNstingray (
talk) 21:11, 12 November 2023 (UTC)
Perhaps you would be interested in adding the following items to the bibliography: Konstantinou, A. (2016) ‘Hestia and Eos: Mapping female mobility and sexuality in Greek mythic thought’, American Journal of Philology 137: 1–24. Konstantinou, A. (2018) Female Mobility and Gendered Space in Ancient Greek Myth, London: Bloomsbury Academic: 28-34. Simon, E. (2021) The Gods of the Greeks, ed. A. Shapiro, trans. Jakob Zeyl, Madison: University of Wisconsin Press: 121-133. 77.137.129.221 ( talk) 09:14, 3 December 2023 (UTC)