Read everything I say with a southern drawl. That’s it.
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@readysetimready
Read everything I say with a southern drawl. That’s it.
Can I get a doodle of Hera and Hebe?
The favourite baby of Olympus
Jaded Hera and her thousands of reasons to be.
The Iliad is so funny
Like what do you mean Zeus told Athena “I expected better from you” and preempted her question of “but Hera told me to do it—“ with
I’ll cripple their fast horses in their traces, throw them from the chariot, smash it in pieces. Ten revolving years won’t be sufficient to cure the wounds my lightning will inflict, so the grey-eyed goddess knows what it means to fight against her father.
As for Hera, I’m not so angry or upset with her, for no matter what I say, she undermines it.
Whipped as hell, love to see it
Reclaiming Eileithyia's glory by saying she probably gives 0 fucks if people associate childbirth with Artemis than her. She's an introvert hustler, gets the job done, got all pregnant people praying to her, has immense power that from the tap of her foot on an island got Leto to give birth to Apollo, can fucking multiply herself into the Eileithyai, is a friend and equal of The Fates™️, can be nice enough to help her half brother's lover give birth, petty enough to transform you into a polecat if you fuck with her. She's been grounded by her mom twice and tempted into betraying her with a necklace but still is close with her to be associated with her cult, and oh, in one version, Artemis is her helper, never the other way around.
Eileithyia is pretty awesome and doesn't need the main Olympian title to prove it.
Hera in the Gigantomachy
(mid 6th century BC)
Hera and Zeus (both named; Hera is also called her own name in addition to Argeia, I believe) fight back to back with giants. Hera shanks one with her sword while Zeus holds an aegis and hurls lightning at some others.
(Late 5th century BC)
Hera and Apollo fighting back to back. She wields what is either a spear or pointed scepter, killing the giant Phoetus.
(Mid to late 6th century BC)
Hera, wreathed in laurels, wields a spear, possibly while fighting giants.
(Late 6th century BC)
(No I am not joking when I say this is the only available image of Hera’s scene on this vase in the world. It’s not even on display anywhere, but the scene of Hera on it is vividly described)
On the left is Hera [facing] to [the] left, with long tresses, fillet, and long diapered chiton with diploidion, plunging a sword into the neck of a giant whom she has beaten down on one knee to [the] left; she holds him by the helmet with [her] left hand, and plants her right foot on his right leg. The giant (who may be Harpolycus) is bearded and wears a visored helmet, short embroidered chiton, cuirass, parameridia, and greaves; he is looking back.
(Mid 5th century BC)
Parthenon east metope 7. Hera rides her chariot into battle against the giants.
(Genuinely annoyed that the museum listed this as “Hera rides her husband, Zeus’, chariot into battle while he fights in front of her” like fuck off 😭 sexist bs. There is zero reason to associate this chariot with anyone but Hera. Because. She’s fucking driving it.
It’s not like it’s the only time she’s driven a horsedrawn chariot before. Here she is at the Judgement of Paris, while Athena is pulled by snakes and Aphrodite by slave labor. Why wasn’t THIS one called Zeus’ chariot??? Is she too chaste to ride a chariot into war? Would her womanly sensibilities get in the way of her trampling a giant to death underhoof? Go fuck yourself. Okay rant over)
(Late 5th - early 4th century BC)
I unfortunately can’t include anymore images in this post 💔 but here is a close-up of Hera’s part here
Despite Porphyrion knocking Hera’s shield out of her hand and gripping her waist lustfully, she’s still rearing back with her spear. Meanwhile her husband and nephew prepare a thunder strike and arrow shot respectively, to help her. Nike, Zeus’ charioteer, looks down on them.
I love the thought of Hera looking at them confusedly after she killed the guy on her own like “guys that was overkill. I can handle myself.”
Quick refresher on her warlike qualities:
Ἀλέξανδρος (Alexandros) 'Protector of Men' among the Sicyonians
Οπλοσμία (Oplosmia) '[she who] bears arms or shield' at Elis
Τροπαία (Tropaia), 'Victory-giver' [specifically, Lycophron of Alexandria says “τῷ σπάσαντι δηΐας Μύστῃ Τροπαίας μαστὸν εὔθηλον θεᾶς” / “To the one who tore in conflict the full breast of the goddess, the Initiate of Victory [Mystei Tropaia].” This refers to Heracles, though Mystei Tropaia seems to refer to Hera. Farnell assumed it referred to Heracles biting her breast as a baby, but that seems unlikely to me? In the Iliad, it’s mentioned that Heracles shot Hera in the breast, and the Iliad scholia clarifies that this happened in Pylos, while she fought alongside Hades and Poseidon]
Ἀρεία (Areia), ‘[she] of Ares / Warlike’ at Posidonia and Hyria [and possibly Samos, where their Heraea festival involved a procession of warriors marching up to the temple of Hera; as well as Sparta, where Hera was worshipped alongside Aphrodite in a common priesthood, according to Farnell]
Ἱππία (Hippia), '[lady] of the Horse' at Olympia
Ἡνιοχη (Henioche) ‘Charioteer’ alongside ‘Zeus the King’ at Lebadia
Ἄνθεια (Antheia), meaning ‘[lady] of the Flowers’ at Argos and Miletos [in front of her temple at Argos were the graves of maenads Hera assisted in the slaying of for offending her. According to Nonnus:
Dasyllios the man of Amyclai, […] He killed also Alcimacheia the highland girl, for beauty and valour alike pre-eminent above her years-mates. She was daughter to Harpalion famous for his vines; she had dared to enter the temple of Hera laden with ivy—which that Argive goddess hated as much as she loved her favourite red pomegranate—dared to beat the fine statue with the vineleaves of her thyrsus, to beat the brazen figure with bunches of grapes—insulting the resentful stepmother of Lyaios! But she did not escape the frightful wrath thus kindled in Hera: no, Lemnian Alcimacheia who defied the gods was buried in a strange land — she did not return from the war, she never again saw Harpalion her father, she never saw her own country, Lemnos, the bridechamber of Jason and Hysipyleia; death was her punishment, and she lay among strangers under a mound of earth.
Pausanias remarked upon the mound earlier:
The temple of Hera Antheia is on the right of the sanctuary of Leto [in the city of Argos], and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysos in war.
Lmao rip + L + ratio
Προδρομία (Prodromia), 'running forward' at Sicyon [this also makes sense given context in Nonnus, who has our best account of a warlike Hera:
Hera has armed him [Perseus], and she is fighting openly in the shape of the seer Melampus…
All-vanquishing Hera marshalled the battle, and scattered the Bacchants with Medusa's reaper [Perseus]; she dashed upon Bacchus like the lightning, a godsent leaping fire, and cast at Bromius her radiant flashing lance.
(Bacchus and Bromius are epithets Nonnus uses interchangeably for Dionysus.) I fucking love her oh my god. She’s terrifying and fucking HATES him. As she should. A 5th century BC vase depicted him sending a group of satyrs to assault her and Iris. They successfully pinned down Iris, but Hera was saved by Hermes and Heracles (Heracles may have been handing her his bow so she could also fight back. Either she would take his arrows as well or just give em a classic Trojan war whooping)
Quick reminder of how awesome Hera’s been from day 1 (Iliad book 21)
But Hera, Zeus’ honoured wife, was angry. She went at the archer goddess, insulting her:
“You shameless bitch, you dare stand against me? You’ll find it hard to match my power, even if you have your bow and Zeus made you a lion against women, allowing you to kill whichever one of them you please. I say it’s better to be slaughtering wild beasts, deer in the mountains, than to go all out against those more powerful than you. Still, if you’re keen to learn about this war, to understand how much more powerful than you I am, let’s fight, since you are challenging my strength.”
With these words, Hera caught both arms of Artemis in her left hand. With her right she grabbed the bow, snatching it and its quiver off her shoulders. Then she slapped her with those weapons. As she did so, Hera smiled to see Artemis twist away and squirm. The swift arrows tumbled out. Artemis ran off, crying like a pigeon speeding from a hawk, flying to some hollow cleft among the rocks, for she’s not fated to be caught—that’s how Artemis escaped, in tears, leaving her bow lying there.
“How does Hera fight, by throwing wedding rings at people?” By knocking your fucking lights out, that’s how. How does Artemis fight if she can’t keep her own bow in her hands?
Hera and her children by Instagram user saniodigitialart.
I suggest Hera and Zeus with one of their kids as a baby
Reworking my Zeus design rn but I actually already had this art because someone on tiktok asked for art of Hera with baby Hebe and Eilethyia
I wish more people drew Hera and her daughters. ❤️
Grace Wade performs a soliloquy for Hera from Seneca's Hercules Furens, translated by Dana Gioia. The fury of the words given a fittingly powerful reading. I posted an excerpt of this last week; here's the full piece. Excellent and riveting language and performance.
Uhh, I love how mad she is. This is how I pictures Hera’s anger.
@classicstober day 16 prompt: Typhon
There's nothing quite like mother's love...
In some sources, Typhon is the son of Gaea and Tartarus, but other versions of the myth say Hera bore Typhon to spite Zeus after the birth of Athene. When Typhon reached his full power, he challenged Zeus for dominion over the cosmos and very nearly overpowered the king of the gods. He represented devastating storms, and later became associated with volcanic eruptions.
Love this ❤️❤️❤️
had to change her look slightly as she looked a bit too similar to my other characters but i like the purple better so whatev
shes plotting her husbands death
Hot.
This description is kind of funny.
„At any rate, as one goes down to the middle of the city, a statue of Hera stands in the middle of the marketplace, not as Zeus summoned her for intercourse, and not as Heracles disturbed her in his wanderings, but as even Aphrodite herself has honored in entering upon marriage to Hephaestus. And first, a covering protected her head, but it extended to the rest of her body; for her shoulders are completely covered after her head, and her chest after her shoulders. And this piece of clothing seems to me to belong to the bridal chamber, and the sculptor to be showing the goddess as conjugal, because women who have been joined in marriage are completely covered up in this manner. However, the fact that her head is covered up does not conceal her loveliness; rather, the loveliness of the covering signifies the beauty inside, and the covering both rests upon her loveliness and signifies her overall loveliness by the fact that she is covered up. And she has a sort of knot [of hair] on top of her head in the middle. Next, a braid flows down to her shoulders and hangs to the side of her chest. Her face is left bare with a view to its grace; for her eyes gaze somewhat amorously, while her cheeks, in turn, have a slight, subtle shine. Her mouth is closed and suggests the silence that comes from modesty. Her neck, in turn, does not know how to bow straight, but leans at a bit of an angle, as if leaning in the opposite direction out of modesty. But her chest is hidden by two things; for, first, a tunic covers it, and then a mantle supports it. This did not, however, conceal what her chest is like; for a girdle inside binds her beneath the chest, and her breasts, in turn, show a little bit from their covering. I would also have been able to describe both what her abdomen is like and how self-control of the body comes after that, if describing what lies beneath a woman’s chest was not alien to self-control.” (Libanios' Progymnasmata, The Exercise in Description. Description 16)
Man was feinding over a statue. Sir be careful that kind of lust has gotten people killed.
Hera’s beef w Ganymede
“Such was the fear of Saturn's daughter, who remembered well what long and unavailing strife she waged for her loved Greeks at Troy. Nor did she fail to meditate th' occasions of her rage, and cherish deep within her bosom proud its griefs and wrongs: the choice by Paris made; her scorned and slighted beauty; a whole race rebellious to her godhead; and Jove's smile that beamed on eagle-ravished Ganymede.”
- Virgil, Aeneid 1.28
“The King of Heaven (Rex Superum) once was fired with love of Ganymedes Phrygius (the Phrygian), and something was devised that Jupiter [Zeus] would rather be than what he was. Yet no bird would he deign to be but one that had the power to bear his thunderbolts. At once his spurious pinions beat the breeze and off he swept Iliades [Ganymedes of Ilion]; who now, mixing the nectar, waits in heaven above, though Juno [Hera] frowns, and hands the cup to Jove.”
- Ovid, Metamorphoses 10.152
“ANTIPATER OF THESSALONICA
Hera, tortured by the beauty of Ganymede, and with the soul-consuming sting of jealousy in her heart, once spoke thus: "Troy gave birth to a male flame for Zeus; therefore I will send a flame to fall on Troy, Paris the bringer of woe. No eagle shall come again to the Trojans, but vultures to the feast, the day that the Danai gather the spoils of their labour."”
- Greek Anthology Book 9
“Pine-clad Ida… boasts the cloud that veiled the heavenly rape [of Ganymedes]! She verily gave to the gods him on whom Juno [Hera] ever looks in wrath, and withdraws her hand and refuses the nectar.”
- Statius, Silvae 3.4.13
“‘THE HONORS OF GANYMEDE,’ the son of Tros, king of the Trojans. By ‘honors’ he meant either on account of the service of the cups which he performed for the gods, once Hebe, the daughter of Juno, was removed; or because, being placed among the stars, he received the name of Aquarius. Therefore Juno is angry because he was not only carried off for this purpose, that he might serve drinks, but because he was violated for this reason, so that he might obtain divine honors.”
- Servius, Scholia on Virgil’s Aeneid 1.28
“The Trojan winepourer [Ganymedes] was cunningly depicted [in the engravings on a shield] with art divine . . . the boy was depicted at the feast of the heavenly table, as one ladling the wine. There was a mixing-bowl beside him full of self-flowing nectarean dew, and he offered a cup to Zeus at the table. There Hera sat, looking furious even upon the shield, and showing in her mien how jealousy filled her soul; for she was pointing a finger at the boy, to show goddess Pallas who sat next her how cowboy Ganymedes walked among the stars to pour out their wine, the sweet nectar of Olympos, and there he was handing the cups which were the lot of virgin Hebe.”
“[Hera:] ‘Is it not shame enough, an impious thing, that I see the Trojan boy cup-lackey to Zeus, disgracing heaven and Hebe cupbearer of Zeus, when he ladles sweet nectar with human hands?”
- Nonnus, Dionysiaca 25.430 & 31.252
Her refusing to drink anything from him,is the level of petty I except from Hera.
Which is your favorite child
Hebe is the ultimate winner (everybody loves her)
little sister!
This is so cuteeeeee!!!
may I humble request Tethys, wife of Oceanus, with her foster daughter Hera? Your art is so beautiful!!!
Thank you so much for your kind comment ! That was such a lovely idea 🐚🪸🦚
This is so freaking pretty!!!
I've seen so many amazing designs and interpretations for Emilie's peacock transformation that I've never been able to really settle on a vision. However, I realized that as I continued planning my future stories, I really needed to sit down and lock in - so I took inspiration from mythology! Looking into the conflicting images of Hera and Juno, I thought it would make for some interesting character exploration. Here are some of my thoughts:
The contrasting depictions of Juno and Hera, despite their shared symbolic realm, highlight the profound impact of cultural values on the representation of the divine. These goddesses embody starkly different ideals of femininity that mirror the distinct expectations and anxieties of their respective societies. Juno stands as the epitome of the Roman matron - dignified, nurturing, and a symbol of social harmony. Her portrayal both elevates and even consumes virtues typically scattered across lesser goddesses, offering a unified vision of feminine perfection that aligns with Roman ideological needs. She embodies controlled power, wielded within the boundaries of socially accepted roles. In contrast, Hera captures the Greek tension between divine authority and patriarchal limitation. Her vindictive nature and jealous outbursts are not mere flaws - they reflect a profound sense of powerlessness. Despite her title as queen of the gods, Hera remains reactive, her agency constrained by Zeus’s infidelities and the male-dominated pantheon. Her defiance, then, becomes less a mark of autonomy and more a symptom of systemic oppression. This dichotomy offers a compelling lens for examining Emilie’s character and raises a critical question about self-awareness: Do we truly know ourselves better than others do, or do external perspectives uncover truths we fail to recognize? Gabriel likely perceives Emilie through the lens of Juno - the idealized wife who embodies grace and fulfills his vision of perfection. Yet Emilie herself may find a deeper connection with Hera’s frustrated rebellion, identifying in the goddess’s rage her own battle against societal norms that demand conformity while stifling authentic self-expression. Perhaps Gabriel’s Juno-vision reflects aspects of Emilie that she herself cannot see - her warmth, her stabilizing presence, her grace under pressure. On the other hand, Emilie’s connection to Hera might reveal the emotional complexities that Gabriel’s idealization obscures. So far, the studies we’ve conducted remain inconclusive, often yielding conflicting results about whether self-perception or external observation offers a more accurate assessment of character. It would be fascinating to read a story exploring this mythological parallel. It could reveal how Emilie navigates the tension between others’ romanticized projections of her and her own multifaceted inner world - caught between embodying someone’s Juno and embracing her own inner Hera, never quite certain which version reflects her truest self.
Like always, design notes below!
This is really cool