: A motherland yes, but not a paradise.
It sounded like Paridise to me, especially as Aeneas thinks.
: Poseidon certainly helped in the city's destruction (from
: archaeological evidence, it is possible that Troy's
: walls might have come down in an earthquake. Posidon
: was the patron god of Earthquakes, and also the patron
: god of horses. The "wooden horse" might well
: have been a statue put up by the victorious Mycenaens
: in thanks to the sea god for having secured their
: victory. He also sent that big serpent to eat their
: chief priest.
Thank you for proving my point exactly :-). Association is key.
: Troy had two major advantages, these being strong
: fortress walls and large numbers of allies, including
: the Amazons (as mentioned in the Illiad), and Troy may
: well ahave headed a coalition of Anatolian tribes and
: cities after the Hittites lost control in the West
: (Wilusa, usually identified with Troy, was regarded by
: the Hittite king as one of his most reliable allies,
: having always stood aloof from any anti-Hittite
: rebellion.)
Right, does this disagree with me in some way?
: The Troy of which Homer writes was destroyed in about 900
: BC. This was well within the bronze age. Chances are,
: both weapons and tools would have been bronze.
Ah, so you're beginning to understand why iron was used…
: I haven't read the Illiad, but I know it describes both
: Sparta and Pylos, both of which were still major
: cities at the time of the Pelopopenessean war.
Troy is described in a far more glorious manner.
: Not having read that much on Atlantis, I can't comment.
Please, go to www.atlan.org and read everything there before commenting further. You'll enjoy it. :-)
: Venus (or Aphrodite as she would have been) was not a
: mother godess, she was a godess of love.
Well duh. The gods and goddesses of any pantheon are associative and change over time, translating and representing different aspects depending on the perspective (just as one side depicts its own side as the righteous and just one). You really need to understand this transitiveness within pantheons before short-sightedly believing one-god-per-activity.
: The closest
: thing the Greek pantheon has to mother godesses are
: Gaia, who was not generally worshipped directly, and
: Rhea, mother of the Olympians, who was a Titan, not a
: godess, and hence not worshipped at all.
Roma is a goddess the Romans invented as the goddess-mother of Rome. She is associated with Venus and Gaia simultaneously. Venus was also a rather principle goddess in Rome, as opposed to Minerva (Athena) to Athens. The Athenians hold Athena as their mother-goddess as well.
The kind of intra-pantheonal transivity I described above is also something very obvious in Norse Mythology (they had a lot of changes in their pantheon). An example of this is how Freya, a love and fertility goddess, is an aspect of Frigga, the mother-goddess (like Hera/Juno). The fertility aspect of a mother translates to the love and sexual aspect of a lover.
: Well, consider that it was the cult of Isis (not the
: Egyptian pantheon, just Isis) that was one of the
: three major contenders for the post of primary
: religion during the Dark Ages (the other two
: contenders being Christianity and Mithraism).
Why do you mention this?
Also, in Egyptian lore, a race of red people worshiping a principle mother goddess were cast out by the paler people which united and settled Egypt. These Phoenecians (meaning "red race", just the same as Phoenix means "red", like of fire) then spread along the northern coast of Africa (Carthage) and into the Near East (Phoenecia). The new Egyptians emplaced a Father figure onto the Mother's Sun, therefore making Father Sun (an interesting combination of the symbol of the Mother with the Father).
Also, another example of transitiveness among symbolisms involves the son figure to evolve and become the father figure, such as with Oedipus, and a thousand other tales of Primordial incest.
: There's no reason why you can't venerate a heroic rival.
What? What do you mean?
