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<div style="font-size:300%;"> Amphidromia : ceremony in honor of the birth of a child</div>
<div class="pg_page_title">Amphidromia : ceremony in honor of the birth of a child</div>
 
__TOC__
 
This lesson discusses the various known rites and superstitions associated with oikos. It begins with the home-centered rituals and continues with others that take place in the home. A discussion of the ancient Greek conception of ritual pollution, or miasma, which is often directly related to several domestic rites and Ilithyie (in ancient Greek Εἰλείθυια / Eileíthuia) the goddess of childbirth. She corresponds to Lucine in Roman mythology.
This lesson considers the different rites known to have occurred within the oikos and superstitions associated with the oikos. It begins with the rituals which focus upon the hearth of a household and continues with others which take place in the home, though not necessarily at the hearthside. A discussion of the ancient Greek conception of ritual pollution, or miasma, which is often directly linked with several household rites and Ilithyie (in ancient Greek Εἰλείθυια / Eileíthuia)  the goddess of Childbirth. She corresponds to Lucine in Roman mythology.  


<span link>Once you've mastered this lesson, take a look at these related pages:</span> [[Language/Ancient-greek-to-1453/Culture/Timeline-of-ancient-Greece|Timeline of ancient Greece]], [[Language/Ancient-greek-to-1453/Culture/Gamos-%E2%80%93-Marriage|Gamos – Marriage]], [[Language/Ancient-greek-to-1453/Culture/Gamos-–-Marriage|Gamos – Marriage]] & [[Language/Ancient-greek-to-1453/Culture/Ancient-Greek-Diplomacy|Ancient Greek Diplomacy]].
==The Sacred Hearth==
==The Sacred Hearth==
Hestia, stands both literally and figuratively at the center of household religion. It seems that her cult occupied an important position in domestic  
Hestia, literally and figuratively stands at the center of domestic religion. It appears that her worship occupied an important place in domestic worship and manifested itself in rituals focused on the physical embodiment of Hestia, the home.


worship and was manifest in rituals which focused upon the physical embodiment of Hestia, the hearth.
Three home-centered rituals are associated with the transitional stages of life: birth, marriage and death.


Three hearth-centered rituals are associated with transitional stages of life: birth, marriage, and death. 
==Amphidromia : ceremony in honor of the birth of a child==


==Amphidromia : ceremony in honor of the birth of a child==
In many homes, ancient and modern, a newborn baby must go through an initiation rite to be accepted. Rites such as a baptism, appointment or other ritual. In ancient Athens, if a baby survived its first few days of life, the household performed amphidromy, a ceremony that welcomed the child into the oikos and presented it to the deities. On the fifth or tenth day after birth (there is an "unfortunate tangle of contradictory and deficient lexicographic evidence" regarding the day the amphidroma occurred), the child was carried running around the family home. It is said that this exposed the child to the "beneficent radiance of Hestia" and emphasized the bond between the baby and the adults who were to be its parents. Also on this day, those involved in the birth performed ritual washing. The aim was to eradicate the pollution of births. It is claimed that the amphidromy probably served to symbolically unite the newborn to the sacred center of the house, much like the katachysmata, a ritual that was used to join newly purchased wives and slaves in their new homes. Later in the life of a male child, he would become a member of other social units outside of the oikos, such as the deme and the phratry. '' 'The amphidromy' '', a domestic ritual, reflects the public rites that accompany acceptance into these extra-oikos social groups.


In many homes, both ancient and modern, a newborn baby must pass through a rite of initiation for acceptance into the household. Rites such as a baptism, naming, or some other ritual. In ancient Athens, if a baby survived through its first few days of life, the household performed the amphidromia, a ceremony which welcomed the child into the oikos and introduced it to the deities of the oikos. On the fifth or tenth day after its birth (there is an “unhappy tangle of conflicting and deficient lexicographical evidence” concerning on which day the amphidromia occurred), the child was carried at a run around the family hearth. suggests that this exposed the child to the “beneficent radiation of Hestia,” and emphasized the connection between the baby and the adults who were to be his kin. On this day, too, those who were involved in any way with the birth performed ritual washing. This was to eradicate the birthpollution. states that the amphidromia probably served to unite symbolically the newborn with the sacred center of the house, much like the katachysmata, a ritual which served to join brides and newly-bought slaves to their new homes. Later in a male child’s life, he would gain membership in other social units outside the oikos, such as the deme and phratry. '''The amphidromia,''' a domestic ritual, mirrors the public rites which accompany acceptance into these extra-oikos social groups.
The importance is first of all social, because taking care of the child implies that it is declared viable, that it is accepted by the parents and that the family begins to be optimistic. Second, it initiates the child into earthly life through contact with elements such as water. The traces of uterine life are washed away: the special coating of the skin of the newborn is gently rubbed with fine salt, the midwife wrings out the mucus from the nose, cleans the mouth and ears, she also dilates the anus in order to stimulate the excretion of meconium. With the first bath, a first pass is therefore to some extent completed; the child is physically separated from uterine life and is accepted into the family group.


=='''PODCAST''' - From Childbirth to Adolescence ==
In this episode we discuss what it was like in ancient Athens for a young girl or boy from birth through adolescence, looking at childbirth, childhood, the different rites of passage that they must go through to become adolescents, the paideia education system (old and new) and finally the training that young boys have undertaken in order to be accepted as a hoplite citizen warrior.


Importance is social first, because caring for the child implies that it has been declared viable, that it is accepted by the parents and that the family starts to be optimistic. Secondly, it introduces the child to earthly life through contact with elements, such as water. Traces of uterine life are washed away: the special coating of the newborn’s skin is gently rubbed with fine salt, the midwife squeezes out the mucus in the nose, cleanses the mouth and the ears, she also dilates the anus in order to stimulate the excretion of the meconium. With the first bath, a first passage is thus in a sense completed; the child is physically separated from uterine life and he is accepted in the familial group. 
<youtube>https://www.youtube.com/watch?v=NOdi12GTP7o</youtube>


==Sources==
==Sources==
* https://etd.ohiolink.edu/apexprod/rws_etd/send_file/send?accession=ucin1155647034&disposition=inline
* https://etd.ohiolink.edu/apexprod/rws_etd/send_file/send?accession=ucin1155647034&disposition=inline


{{Marianthi-Signature}}


* Ευγενική χορηγία που στοχεύει να βοηθήσει μαθητές ή μη, απανταχού της Γης, που επιδίδονται στην εκμάθηση της ελληνικής γλώσσας!
==Other Lessons==
* Contribution bénévole visant à aider les personnes, partout dans le monde, qui sont engagées dans l'apprentissage de la langue grecque !
* [[Language/Ancient-greek-to-1453/Culture/Greek-Philosopher-quotes|Greek Philosopher quotes]]
* Voluntary contribution aimed at helping people, all over the world, who are committed to learning the Greek language !    
* [[Language/Ancient-greek-to-1453/Culture/Historical-personalities|Historical personalities]]
* [[Language/Ancient-greek-to-1453/Culture/Ancient-Greek-funeral-and-burial-practices|Ancient Greek funeral and burial practices]]
* [[Language/Ancient-greek-to-1453/Culture/Ancient-Greek-first-names-for-tattoos|Ancient Greek first names for tattoos]]
* [[Language/Ancient-greek-to-1453/Culture/Timeline-of-ancient-Greece|Timeline of ancient Greece]]
* [[Language/Ancient-greek-to-1453/Culture/Greek-Temples---Residences-for-the-Ancient-Greek-Gods|Greek Temples Residences for the Ancient Greek Gods]]
* [[Language/Ancient-greek-to-1453/Culture/Pindar-Poem|Pindar Poem]]
* [[Language/Ancient-greek-to-1453/Culture/Miasma-:-Religious-Pollution-in-Greek-antiquity|Miasma : Religious Pollution in Greek antiquity]]
* [[Language/Ancient-greek-to-1453/Culture/The-Ancient-Greek-Afterlife|The Ancient Greek Afterlife]]
* [[Language/Ancient-greek-to-1453/Culture/Thespis-the-father-of-dramatic-art|Thespis the father of dramatic art]]
* [[Language/Ancient-greek-to-1453/Culture/Ancient-Greek-Houses|Ancient Greek Houses]]
* [[Language/Ancient-greek-to-1453/Culture/Linear-B-|Linear B ]]
* [[Language/Ancient-greek-to-1453/Culture/The-Ancient-Greek-Calendar|The Ancient Greek Calendar]]
* [[Language/Ancient-greek-to-1453/Culture/What-did-the-Ancient-Greeks-eat-and-drink?|What did the Ancient Greeks eat and drink?]]
* [[Language/Ancient-greek-to-1453/Culture/Ancient-Greece-Timeline|Ancient Greece Timeline]]
<span links></span>

Latest revision as of 21:27, 24 March 2024

Red-figure-kylix-brussels wl.jpg
Amphidromia : ceremony in honor of the birth of a child

This lesson discusses the various known rites and superstitions associated with oikos. It begins with the home-centered rituals and continues with others that take place in the home. A discussion of the ancient Greek conception of ritual pollution, or miasma, which is often directly related to several domestic rites and Ilithyie (in ancient Greek Εἰλείθυια / Eileíthuia) the goddess of childbirth. She corresponds to Lucine in Roman mythology.

Once you've mastered this lesson, take a look at these related pages: Timeline of ancient Greece, Gamos – Marriage, Gamos – Marriage & Ancient Greek Diplomacy.

The Sacred Hearth[edit | edit source]

Hestia, literally and figuratively stands at the center of domestic religion. It appears that her worship occupied an important place in domestic worship and manifested itself in rituals focused on the physical embodiment of Hestia, the home.

Three home-centered rituals are associated with the transitional stages of life: birth, marriage and death.

Amphidromia : ceremony in honor of the birth of a child[edit | edit source]

In many homes, ancient and modern, a newborn baby must go through an initiation rite to be accepted. Rites such as a baptism, appointment or other ritual. In ancient Athens, if a baby survived its first few days of life, the household performed amphidromy, a ceremony that welcomed the child into the oikos and presented it to the deities. On the fifth or tenth day after birth (there is an "unfortunate tangle of contradictory and deficient lexicographic evidence" regarding the day the amphidroma occurred), the child was carried running around the family home. It is said that this exposed the child to the "beneficent radiance of Hestia" and emphasized the bond between the baby and the adults who were to be its parents. Also on this day, those involved in the birth performed ritual washing. The aim was to eradicate the pollution of births. It is claimed that the amphidromy probably served to symbolically unite the newborn to the sacred center of the house, much like the katachysmata, a ritual that was used to join newly purchased wives and slaves in their new homes. Later in the life of a male child, he would become a member of other social units outside of the oikos, such as the deme and the phratry. 'The amphidromy' , a domestic ritual, reflects the public rites that accompany acceptance into these extra-oikos social groups.

The importance is first of all social, because taking care of the child implies that it is declared viable, that it is accepted by the parents and that the family begins to be optimistic. Second, it initiates the child into earthly life through contact with elements such as water. The traces of uterine life are washed away: the special coating of the skin of the newborn is gently rubbed with fine salt, the midwife wrings out the mucus from the nose, cleans the mouth and ears, she also dilates the anus in order to stimulate the excretion of meconium. With the first bath, a first pass is therefore to some extent completed; the child is physically separated from uterine life and is accepted into the family group.

PODCAST - From Childbirth to Adolescence[edit | edit source]

In this episode we discuss what it was like in ancient Athens for a young girl or boy from birth through adolescence, looking at childbirth, childhood, the different rites of passage that they must go through to become adolescents, the paideia education system (old and new) and finally the training that young boys have undertaken in order to be accepted as a hoplite citizen warrior.

Sources[edit | edit source]

Author[edit source]

Marianthi

  • Ευγενική χορηγία που στοχεύει να βοηθήσει μαθητές ή μη, απανταχού της Γης, που επιδίδονται στην εκμάθηση της ελληνικής γλώσσας!
  • Contribution bénévole visant à aider les personnes, partout dans le monde, qui sont engagées dans l'apprentissage de la langue grecque !
  • Voluntary contribution aimed at helping people, all over the world, who are committed to learning the Greek language! 

Other Lessons[edit | edit source]