Hyperborean maidens
In today's world, Hyperborean maidens has become a topic of great relevance and interest to many people. Over time, Hyperborean maidens has gained significant importance in various areas, generating debates, controversies, research and in-depth analysis. In this article, we will explore in detail the different aspects related to Hyperborean maidens, analyzing its impact on society, its evolution over the years and its relevance in the current context. Through research and detailed examination of various sources, we seek to shed light on Hyperborean maidens and provide the reader with a deep and enriching understanding of this highly relevant topic.
Hyperborean maidens in Greek mythology include:
- Hekaerge (Ancient Greek: Ἑκαέργη) represented distancing. A daughter of Boreas, and one of the Hyperborean maidens, who were believed to have introduced the worship of Artemis in Delos. (Callim. Hymn. in Del. 292; Paus. i. 43. § 4, v. 7. § 4; Herod. iv. 35.) The name Hecaerge signifies hitting at a distance; and it is not improbable that the story of the Hyperborean maiden may have arisen out of an attribute of Artemis, who bore the surname of Hecaerge. (Anton. Lib. 13.) Aphrodite had the same surname at Iulis in Cos. (Anton. Lib. 1.)[1][2]
- Loxo (Ancient Greek: Λοξώ) represented trajectory. A daughter of Boreas, one of the Hyperborean maidens, who brought the worship of Artemis to Delos, whence it is also used as a surname of Artemis herself. (Callim. Hymn. in Del. 292; Nonnus, Dionys. v. p. 168; comp. Spanheim, ad Callim. l. c.)[1][2]
- Oupis (Ancient Greek: Οὐπις) represented aim. A Hyperborean maiden, who together with Arge carried an offering, which had been vowed for the birth of Apollo and Artemis, to Eileithyia, at Delos. (Herod. iv. 35.) [1][2]