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I suggest the entry for this Helen be entitled Helen of Troy, which is how she is most commonly known. user:Deb
I have removed the following paragraph, which as far as I can tell is not mainstream (or even not-so-mainstream) scholarship. Moreover, the language "was believed to be" doesn't tell us who initially believed her to be this.... -- Macrakis 03:48, 28 Mar 2005 (UTC)
Why was the painting removed? Fuelbottle | Talk
Hi, I remembered something from Robert Graves which might be worth noting as a possible origin of the helen myth (or at least her association with Troy). Graves suggested that 'suitors of Helen' were really 'those who were mindful of Hellespont', and that the oath which the Greek kings took was to support the rights of any member to navigate the Hellespont, despite the Trojans and their Asiatic allies. Graves goes on to say that "the Helen story comes, in fact, from the Ugarit epic Keret, in which Keret's lawful wife Huray is abducted to Udm". I can't vouch for its accuracy, but Graves is a pretty robust source so I thinks it's worth weaving in. —Preceding unsigned comment added by 81.100.220.108 ( talk) 20:32, 17 September 2010 (UTC)
So the Trojan War started in 1194BC? Glad we cleared up centuries of scholarly debate there. Would be quite nice if someone could cite a source for this astonishing discovery.
If not, shall we just stick to saying that many scholars consider it to have taken place sometime between 1300 BC and 1200 BC, as the Trojan War article does? The timeline could be given in a "0: birth of Helen; +12 Helen abducted..." format.
sjcollier 11:16, 30 November 2005 (UTC)
The source is the timeline of Eratosthenes. As it already says in the Trojan War article. This is not a newfound discovery but the traditional date. User:Dimadick
Where do you find original research? Her age at abduction as twelve is given. The years preparing the war and the duration of the war is given. The years of wondering the sea with Menelaus is also given as eight which fits nicely with Aegysthus only reigning seven. Again I don't see why "mythological" makes it fiction without meaning. And Eratosthenes gives the date most widely used User:Dimadick
"Helen seeks refuge in Rhodes near Polyxo, widow of Tlepolemus, an old friend of hers. Tlepolemus was famously the first man to be killed during the Trojan War. In revenge for her husband's death, Polyxo orders her maidens to pretend to be the ghosts of the many dead seeking revenge on Helen. Helen commits suicide by hanging herself from a tree. After her death she is deified." Which is a variation of the account of Pausanias the geographer, (3.19.10.)
Our article on Pausanias provides an external link with a 1918 translation of his work. See the following text:
"The account of the Rhodians is different. They say that when Menelaus was dead, and Orestes still a wanderer, Helen was driven out by Nicostratus and Megapenthes and came to Rhodes, where she had a friend in Polyxo, the wife of Tlepolemus. For Polyxo, they say, was an Argive by descent, and when she was already married to Tlepolemus shared his flight to Rhodes. At the time she was queen of the island, having been left with an orphan boy. They say that this Polyxo desired to avenge the death of Tlepolemus on Helen, now that she had her in her power. So she sent against her when she was bathing handmaidens dressed up as Furies, who seized Helen and hanged her on a tree, and for this reason the Rhodians have a sanctuary of Helen of the Tree."
Which I thought was quite a popular legend. Curious you haven't heard of it. And for clarifications:
They are the dates used by the publications of the Academy of Athens. What do you mean not taken seriously? User:Dimadick
What was Helen in Ancient Greek? 'Elen? 'Elene? 'Elena?
It was probably something like Helenee in Attic, and diferently in othere dialects Ikokki 16:22, 13 July 2006 (UTC)
I have added a list of suitors, just like there is one at Penelope. I hope there is no objection Ikokki 16:20, 13 July 2006 (UTC)
Is anyone sure about the (previous) etymology? Of her name supposedly being derived from the root *sel-. As you can see, the American Heritage Dictionary clearly says otherwise. Lemegeton 17:12, 12 September 2006 (UTC)
Does anyone think that the explanation of her name could be so simple as meaning Helene, and there is no need to go futher searching for complex explanation that doesnt exist. Hellas (Ellas) mean 'El'(light) and 'las'(land). Land of the light. Perhaps Helen was simply a representation of the beauty of Hellas. —Preceding unsigned comment added by Perfman ( talk • contribs) 06:37, 11 April 2010 (UTC)
The introductory sentence implies that there is a concensus on the etymology. The rest of the section and this discussion tab clearly shows this is not so. A fixing, perhaps? -September 2011
I find the "timeline" section a bit odd. Surely we don't want to give the impression that we can give calendar dates for the life of a mythological figure. In addition, the article given as a reference for the dates, Mythical chronology of Greece, looks like a huge pile of original research to me. I'd like to take the "timeline" section out. --Akhilleus ( talk) 05:30, 18 September 2006 (UTC)
I would find a timeline usefull, even though she is mythological. Fiction takes place along a timeline of the story, does it not? I would like to see what historical and mythological events coincide with Helen of Troy's life. 64.85.225.83 07:11, 20 May 2007 (UTC)kahiki
In the version I learned of this myth, Menelaus spares the life of Helen at the request of Odysseus, to whom he owed a debt. I'll dig out my texts and see if I can verify it. 68.39.127.114 02:39, 29 September 2006 (UTC)
There been lots of vandalism recently... Ustimika 19:04, 3 December 2006 (UTC)
Well, I don't know if it's vandalism, but the section titled "Stereotype" is extremely poorly written. May I suggest that someone should review the section with a view to possible removal? 92.54.176.82 ( talk) 12:32, 23 April 2010 (UTC)
There are many sections and statements that have no citations at all. Can someone please cite their information? Thanks. 64.85.225.83 06:39, 17 May 2007 (UTC)kahiki
Helen created a lot of stereotypes about women which were fought against by feminists later on. Also, writers such as Yeats used her image to describe women who urge men to go to war, a common theme used by writers when working with the Helen image. This might be good for a future Helen expansion. Wrad 03:19, 19 May 2007 (UTC)
I read somewhere that Helen had another kid. I think his name was Pleisthenes? I don't know, has anyone else heard that?
He is mentioned only in fragments from the Cypria where it is mentioned Helen took him with her to Cyprus. He might have had an expanded role in the lost epic but this is lost to us. Possible father was Menelaus who accompanied her in her journey to Cyprus.
Hesiod mentions another son of Menelaus and Helen, named Nicostratus. However Apollodorus names Nicostratus as a son of Menelaus by Pieris, an Aetolian slave.
The Cyprian Cycle also mentions four sons by Paris: Aganus, Corythus, Bunomus and Idaeus. However Corythus is mentioned elsewhere as childr of Paris and his first lover or wife Oenone. In fact his legend claims falling in love with stepmother Helen abd being killed by a jealous Paris. For the others practically nothing is known. User:Dimadick
Does
mean
If so, I request permission to change it. -- 69.150.163.1 15:34, 9 September 2007 (UTC)
Wasn't it discovered that Helen of Sparta was actually a real woman? —Preceding unsigned comment added by Hawk08210 ( talk • contribs) 16:16, 15 June 2008 (UTC)
Isn't there an older reference to Helen having the face that launched a thousand ships? In Orestes, Euripides jokes that her face launched a thousand funerals. Well before Christopher Marlowe. Wkerney ( talk) 10:28, 28 April 2009 (UTC)
I apologize if I'm doing this wrong, but the page is protected so I cannot fix them myself. Hopefully someone else can. In the Helen article, under the Cult section, there are two typos for worship(ped). They are: Isocrates writes that at Therapne Helen and Menelaus were worhipped as gods and Clader argues that, if indeed Helen was worhiped as a goddess.
That is all. 66.215.240.29 ( talk) 00:31, 1 September 2009 (UTC)
{{editsemiprotected}}
Currently reads: "Following Tyndareus' death, Menelaus became king of Sparta because the only male heirs, Castor and Pollux, had died and ascended to Olympus."
This suggests patrilineal rulership, whereas it's generally assumed (see Hughes, and Wikipedia entry on matrilineage, as well as The Odyssey for the quest for Penelope's hand in marriage) that rulership was passed down the queen's side. It's also at variance with The Illiad, where Helen is unaware that Castor and Pollux have been killed before the war at Troy - she looks for them in the ranks of the Greek army but can't find them - which means she must have been queen of Sparta before Castor and Pollux's deaths. I would suggest that Menelaus only became king of Sparta by virtue of Helen ascending to the throne after Leda's death/abdication? Euripedes' Orestes also suggests that Tyndareus was alive at the time of Menelaus' return to Mycenae. See also the afterword on Tyndareus' Wikipedia entry.
Suggest either deleting it or replacing it with "After their marriage, Helen and Menelaus assumed the thrones of Sparta. It is unknown whether this was because of Leda's death or abdication from the throne." User:RobBuckley
Done Welcome and thanks for the contribution. The question of matrilineage or patrilineage seems tangential to that section, so I replaced the existing text with the simple fact captured in your first sentence. Regards,
Celestra (
talk)
20:24, 21 September 2009 (UTC)
_______________________________________________________________________________________ I'm not well versed on all of this but I did note one thing:
Tyndareus was afraid to select a husband for his daughter, or send any of the suitors away, for fear of offending them and giving grounds for a quarrel. Odysseus was one of the suitors, but had brought no gifts, because he believed he had little chance to win the contest. He thus promised to solve the problem, if Tyndareus in turn would support him in his courting of Penelope, the daughter of Icarius. Tyndareus readily agreed and Odysseus proposed that, before the decision was made, all the suitors should swear a most solemn oath to defend the chosen husband against whoever should quarrel with him. After the suitors had sworn not to retaliate, Menelaus was chosen to be Helen's husband.
" After the suitors had sworn not to retaliate."
THAT'S NOT what Odysseus suggested NOR what King Tyndareus had the "suitors... swear...". They swore to "...defend the chosen husband against..." everyone else.
Didn't a number of these "suitors" go to war with each other over the years? Any chance this "solemn oath" was involved? ( Paleocon44 ( talk) 17:33, 17 May 2010 (UTC))
One of the first paragraphs is mixing *wel- and *sel- together relating Saranyu with Helene. WTF?!? Please change it. It's retarded and makes it obvious that you editors are more concerned with typing than reading. —Preceding unsigned comment added by 24.77.214.48 ( talk) 09:00, 17 October 2009 (UTC)
Civility is a good thing, and the use of the term "retarded" is clearly not civil, and arguably unneccesarily maligning of all sorts of people. I would also say it is juvenile. John Pack Lambert ( talk) 03:14, 28 February 2010 (UTC)
1. The introduction of this article says "was the daughter of Zeus and Leda (or Nemesis), daughter of King Tyndareus". This is contradictory.
The "Birth" section says "although her putative father was Tyndareus, she was actually Zeus' daughter".
I am confused now. Who is the father of Helen? I am thinking it's Zeus. If this is the case, the sentence in the introduction is wrong and should be fixed.
2. "Homer narrates that during a brief stop-over in the small island of Kranai, where, according to Iliad, the two lovers consummated their passion."
This sentence needs to be fixed.
3. "Nicostratus was a son of Menelaus by his concubine Pieris, an Aetolian slave. Megapenthes was a son of Menelaus by his concubine Tereis, no further origin."
I don't understand the relevance of the above information. I believe it should not even be part of the "Fate" section. All this is about Menelaus and not about Helen.
ICE77 ( talk) 06:48, 16 January 2011 (UTC)
The result of the move request was: pages moved. Arbitrarily0 ( talk) 01:12, 25 July 2011 (UTC)
– Classical mythology is not as dominant in Western culture as it once was, there could also be a Western systemic bias here. Unqualified references to "Helen" would not necessarily suggest her to most people these days. I am aware that strictly speaking she was not originally from Troy, but most people think of her as "Helen of Troy", which already redirects here. PatGallacher ( talk) 14:57, 18 July 2011 (UTC)
Some old page history that used to be at the title "Helen of Troy" can now be found at Talk:Helen of Troy/Old history. Graham 87 11:00, 30 August 2011 (UTC)
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The ancient reception of the figure of Helen is certainly no less important than the modern reception. Gorgias' Encomium of Helen springs to mind, but there is no mention in this article. -- Florian Blaschke ( talk) 13:54, 27 October 2015 (UTC)
Does he? To my knowledge, within the fragment in question there is nothing whatsoever about the identity of those who were about to stone Helen. 93.73.63.191 ( talk) 21:22, 4 August 2019 (UTC)
_________________Start of copied text from User talk:Paul August ___________________
Dear sir, You just deleted a text from the birth of Helen of Troy, because you mentioned “it does not belong here”. I am a user with little experience in wikipedia, can you please help me with this? I mentioned the birthplace of Helen, do you suggest it does not belong to the “Life-birth”? Should i make another title on “Life” called “Birthplace”? Best regards Kavouras55 ( talk) 13:18, 9 September 2020 (UTC)
Dear sir, Please let me refer on two things that needs to be considered:
1. The claim of Pefnos to be the birthplace of Helen, is not a local claim as you mention. If you see at the official web page of the Greek ministry of culture and sports https://www.culture.gov.gr/el/Information/SitePages/view.aspx?nID=3432 (only Greek text), you can read that the Minister of Culture and Sports of Greece, Miss Lina G. Mendoni ( https://www.culture.gov.gr/en/ministry/SitePages/political_leadership.aspx?role=Υπουργός ) herself inaugurated the statue on the Pefnos island and claimed that Helen was born from this egg. I made a translation for you of the Greek text: "Inauguration of the monument of Dioscuri, on the islet Pefnos, in West Mani On Saturday night the Minister of Culture and Sports Mrs. Lina Mendoni, representing the Prime Minister Kyriakos Mitsotakis, inaugurated in the Municipality of West Mani, in Agios Dimitrios next of Stoupa, the monument of Dioscuri, on the islet Pefnos: An egg that the artist Giannis Gouzos has carved the mixing of Leda with Zeus-Swan. According to the legend that has been saved in the verses of Euripides Helen and in the texts of Pausanias, Leda after her union with Zeus-Swan laid an egg on the islet of Pefnos or in another variation of the myth laid two eggs. From the union of Leda with Zeus Helen was born, the beautiful Helen of Menelaus, Clytemnestra and the Dioscuri, Castor and Polydeuces, whom the Spartans worshiped as demigods and when they were thrown into battle they were singing the paean in their honor. Professor Petros Themelis contributed to the depiction on the monument, while the Mayor of West Mani believes that the monument will contribute on making Agios Dimitrios of West Mani known to the whole world and will attract visitors. Especially if the monument-egg will be connected with the two carved tombs of Agia Sophia in Old Kardamili, which are attributed to Dioscuri by Strabo. The Minister of Culture and Sports in her greeting spoke about the intertemporal depiction of the myth of the union of Leda with Zeus: "The ancient Greeks are distinguished for their fertile fictional imagination, but the myths contains and often indicates historical data. The myths were depicted in all art forms of antiquity - this spesific myth adorns a mosaic of exceptional quality in Palaipafos of Cyprus - but they were also a source of inspiration for all the great painters of the Renaissance and otherwise. A typical example is the famous painting by Leonardo da Vinci, which in a unique way depicts the moment of the birth of Leda's childrens ", noted Mrs. Lina Mendoni, exciting the Italians attending at the event. "The myths that refer to this area, in today's Mani, such as the one about the birthplace of the Dioscuri but also of Eleni and Clytemnestra, inspire the inhabitants, the local authorities and the artists and becomes the cause of creation of modern works with new approach. The rich cultural reserve of Messinia allows our imagination to give existance to the myths, tied to its magical natural environment. The visitor of Agios Dimitrios will be able to follow the path of Pausanias and Strabo and live the myths and the history of Mani in its big duration, in a combination with the hospitality, the local products and whatever is consistent in showing that the place becomes a destination ", the Minister concluded, thanking the Municipality of West Mani for his initiative."
So as you can read on the official text of the Greek ministry of culture and Sports, the minister herself which is responsible for all the antiquities of Greece, claims that Helen was born on Pefnos island. As you can also read, the famous professor of Archaeology Dr. Petros Themelis, who is the leader of excavations for over 30 years of the city of Ancient Messene, also claims the same thing, as he also inaugurated the egg of Pefnos island. So the claim is not local, its an official claim from the official Greek government and also from one of the most famous Greek archaeologist professors.
2. The legends that are mentioned on the above text, are ancient texts of Euripides "Helen" and texts of Pausanias. The texts from Euripides "Helen" ( https://www.poetryintranslation.com/PITBR/Greek/EuripidesHelen.php) Line 17: "Helen: As for me: My land is the famous Sparta and my father is Tyndareas, though there’s a story that says that one day Zeus disguised himself as a swan that was supposed to be fleeing the clutches of an eagle and, if one is to believe that story, he flew to my mother’s bed and, by deception, he made love to her. Leda is my mother’s name and mine is Helen." Line 252: "Helen: Dear friends! Look at the Fate to which I am yoked: My mother has brought me to this world to be nothing more than a monstrous freak! No woman –neither Greek nor barbarian- has given birth to the egg of a white bird, yet, they say, that this is what my mother has done. Leda, they say, delivered me inside the shell of a bird’s egg. Zeus is my father."
As you know Tyndareas was the king of Sparta and Leda was his wife. Thats why Helen mentions Sparta as her land. But she also says that there is another story, the story of Zeus/swan. According to this story Helen was not the daughter of Tyndareas, but daughter of Zeus. So we assume from the text that according to the first story Helen is from Sparta, but according to the second story she is not from Sparta.
The text from Pausanias: Description of Greece ( http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D3%3Achapter%3D26%3Asection%3D2 http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D3%3Achapter%3D26%3Asection%3D3 ) "[2]Twenty stades from Thalamae is a place called Pephnus on the coast. In front of it lies a small island no larger than a big rock, also called Pephnus. The people of Thalamae say that the Dioscuri were born here. I know that Alcman too says this in a song: but they do not say that they remained to be brought up in Pephnus, but that it was Hermes who took them to Pellana. [3] In this little island there are bronze statues of the Dioscuri, a foot high, in the open air. The sea will not move them, though in winter-time it washes over the rock, which is wonderful. Also the ants here have a whiter color than is usual. The Messenians say that this district was originally theirs, and so they think that the Dioscuri belong to them rather than to the Lacedaemonians."
In this text you can read about the island Pephnus (or Pefnos) and the report of Pausanias that Dioscuri (Castor and Polydeykis - the brothers oh Helen) were born there. But since we know that Dioscuri and Helen were born from the same egg (at least 3 different sources verify this - Timothy Gantz - Early Greek Myth (page 321), Fulgentius - The mythographer (page 78), The Vatican mythographers (page 45)), then the conclusion is that Helen and Dioscuri were born from the same egg on the island Pefnos.
As you mentioned at another point, Helen and Dioscuri were not real persons, they were myths, thats why their stories belongs to mythology. But even if it is mythology, it has places mentioned that are actually real places. And the reason for this is because the ancient writers liked to put their "heroes" living near or between them, on places that were familiar to them. One of this places was a small island that had the shape of a bird's nest, when you look to it by the shore. Because of its shape, the ancients (Pausanias, the people of Thalamae and the ancient poet Alcman) imagined that on this island the famous egg was born. And from this egg Dioscuri and Helen came up. This island is called Pefnos and indeed it looks like a bird nest. On this island according to Pausanias used to be bronze statues of Dioscuri and now there is a modern sculpture of an egg depicting the union of swan/Zeus with Leda. The egg was made by the local municipality of West Mani (Check their official site: https://www.dimosdytikismanis.gr/εγκαινιάστηκε-από-την-υπουργό-πολιτι/), but it was such a big event for all Greece, that the minister and the most famous professor of archaeology inaugurated it.
Please tell me your opinion about all this.
You can also check reports about the birth of Helen on Pefnos island, from various websites: https://www.athina984.gr/en/2020/08/25/egkainia-toy-mnimeioy-ton-dioskoyron-sti-duyiki-mani/ https://houseinpeloponnese.com/the-mysterious-peloponnese-mani-beautiful-helen-born/ https://www.in.gr/2020/08/25/culture/texni/egkainiastike-mnimeio-ton-dioskouron-stin-stoupa/ https://best-tv.gr/δυτική-μάνη-εγκαινιάστηκε-από-την-υπο/ https://ioniantv.gr/o-mythos-twn-dioskourwn-epistrefei-sthn-dytiki-mani/ https://www.iefimerida.gr/politismos/mani-marmarino-aygo-sti-brahonisida-pefnos https://eleftheriaonline.gr/local/politismos/ekdiloseis/item/221269-messinia-glypto-gia-ti-gennisi-tis-oraias-elenis-sti-vraxonisida-pefnos-sti-mani-vinteo https://www.messinialive.gr/dytiki-mani-parousia-tis-ypourgou-politismou-egkainia-tou-avgou-ston-agio-dimitri/
Thanks for your effort on the subject. Please note that Pausanias says: "The people of Thalamae say that the Dioscuri were born here. I know that Alcman too says this in a song". So its the people of Thalamae (Thalamae is a village of West Mani) and the famous poet Alcman that claim this. The ancient sources that claims Helen and Dioscuri were born from the same egg are at least three: 1. Timothy Gantz - Early Greek Myth (page 321): "the scholia at Homer Odyssey 11.298 have all the three childer (as Zeus') emerge from the egg." In Servius, we find again the notion (as in the Odyssey scholia) that the three childern were born from one egg afther the mating of Zeus/swan and Leda (Σ Aen 3.328; cf. VMI78; III 3.6)."
2. Fulgentius - The mythographer (page 78): "For Jove disguised as a swan lay with Leda, who laid an egg from which were born the three, Castor, Pollux, and Helen of Troy. "
3. The Vatican mythographers (page 45): "The Story of the Swan and Leda. Striving after the love of the maiden Leda, Jupiter changed himself into a swan and pretended that he was fleeing from an eagle. He had transformed Mercury into the eagle. Thus, received into the lap of Leda, he had intercourse with her; she produced an egg from which three offspring were born: Castor, Pollux, and Helen." Ofcourse there are other sources claiming about two eggs etc, but those sources are not that many.
The important thing to understand is that there are two scenarios of where Helen was born, as she mentions in Euripides "Helen": In the first scenario she was born in Sparta, in the second scenario she implies she was born somewhere else. So where is this other place? Its the place that Zeus disguised as a swan and seduced Leda and Leda created an egg. So we can find the second scenario place, if we can find the place that the egg was created.
According to Pausanias, Dioscuri were born on the island Pefnos. As we know there also two scenarios of were Dioscuri were born. The first is in Sparta (if Tyndareas were their father) and the second is in Pefnos (if Zeus was their father). On the second scenario they came out from an egg.
After the mate of Zeus with Leda, she created either one or two eggs. As we can understand she could not place one egg on Pefnos island and the other somewhere else. Like in nature, all the animals that produce eggs, they do it to their own specific nest and they dont put eggs here and there.
So we can understand that definitely Leda put the egg (or eggs) on Pefnos island, since Dioscuri were born there. So this is the place from our previous question, the place that the egg (or eggs) were created.
Pausanias saw a small statue of Dioscuri on Pefnos island ( http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D3%3Achapter%3D26%3Asection%3D3 ): "In this little island there are bronze statues of the Dioscuri, a foot high, in the open air. The sea will not move them, though in winter-time it washes over the rock, which is wonderful. Also the ants here have a whiter color than is usual. The Messenians say that this district was originally theirs, and so they think that the Dioscuri belong to them rather than to the Lacedaemonians." As we can read in his text the Messenian people claimed that Dioscuri belonged to them rather than to the Spartians (Lacedaemonians). And thats the reason they put Dioscuri statue on the island, because Dioscuri were gods of war and the locals were always wild and war-friendly in these areas. Helen was not of much interest for them, thats why they didnt care to put a statue or even mention anything about her.
The most important is that since the Greek ministry of culture officially claims that Helen was born on this island ( https://www.culture.gov.gr/el/Information/SitePages/view.aspx?nID=3432 and a translation from another website here: https://www.athina984.gr/en/2020/08/25/egkainia-toy-mnimeioy-ton-dioskoyron-sti-duyiki-mani/ ), wikipedia cannot ignore this. I think that at least we should mention this on the page of Helen. — Preceding unsigned comment added by Kavouras55 ( talk • contribs) 12:34, 12 September 2020 (UTC)
Dear Mr Paul, I just communicated with the professor and he gave me one of the ancient reports that proves Helen came from Pephnos. The ancient poet Lycophron on his poem "Alexandra", describes Helen as "Pephnaian bitch" (in Greek: "Πεφναίας κυνός") (Lykophron: Alexandra, by Simon Hornblower, Oxford University Press, page 143: "I see the winged firebrand rushing to snatch the dove, the Pephnaian bitch, which the aquatic vulture gave birth to, encased in a round covering of shell.") You can see the book here: https://books.google.gr/books?id=NprxCQAAQBAJ&printsec=frontcover#v=onepage&q&f=false On the cite 87 (page 142) the writer explains what the "Pephnaian bitch" means: "87. Πεφναίας κυνός: these words are best separated off by commas, as by Hurst/Kolde: Helen is both dove (Aphrodite's bird) and Pephnaian bitch (i.e. sexually shameless, a description applied by Helen to herself more than once, e.g. Il 6.344; cf. 850, and for the two passages see Sistakou 2009: 242). For Pephnos in Messenia see IACP: p. 551 (G.Shipley); more fully at Shipley 1997: 266-7; Barr. map 58 C4, on the river Pamison between Thalamos and Leuktron. The Spartan poet Alkman (PMGF 23), cited by Paus. 3.26.2, says the Dioskouroi (Helen's brothers) were born there; this makes the ethnic appropriate as a way of designating Helen of Sparta (Σ adds that she set out from there); cf. Ghali-Kahil 1955: 207. This ethnic therefore drops an advance hint of the long Dioskouroi section at 503-568." Please tell me your opinion. Best regards.
My pleasure to help on this, Mr Paul. I totally agree with the way you described the referrings to the ancient poets (Alcamn, Lycophron) and traveller (Pausanias). I suggest if we add as cites, an opinion article of the professor of Archaeology Petros Themelis on a Messenean newspaper, describing the myth of birth of Helen in a very poetic way: https://eleftheriaonline.gr/local/politismos/item/222736-me-aformi-to-avgo-tis-lidas-stin-pefno-i-gennisi-tis-oraias-elenis-kai-i-optikopoiisi-tis-mnimis The only problem is that its in Greek, but i think the professor can translate it in English and publish it again on the newspaper. Also may we add the official press release of the Greek ministry of Culture and Sports, which describes the myth and adds an official verification of the modern Greek state: https://www.culture.gov.gr/el/Information/SitePages/view.aspx?nID=3432 .The problem is that this is also only in Greek. Best regards
You are right Mr Paul, i agree on this. The only think i would like to add is a photo of the sculpture placed on Pefnos island, a marble egg depicting swan/Zeus with Leda. Hope you agree on this. Best regards Kavouras55 ( talk) 14:30, 15 September 2020 (UTC)
Dear Mr Paul, should i post the text you proposed or would you like to post it? Best regards Kavouras55 ( talk) 14:11, 17 September 2020 (UTC)
Perfect. Thanks for the constructive dialogue we had. Best regards Kavouras55 ( talk) 14:43, 17 September 2020 (UTC)
_________________End of copied text ___________________
Paul August ☎ 15:18, 17 September 2020 (UTC)
The phrase 'Helen of Troy' at the very start is supported by three references. One is a 190 year old complete works of Lord Byron and another links to a wiki article about a 1956 film. Should there be any references there? Does anybody, anywhere, dispute that Helen of Troy means Helen of Troy? If they are to be moved, where should they go? Roger 8 Roger ( talk) 22:57, 30 June 2023 (UTC)
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I suggest the entry for this Helen be entitled Helen of Troy, which is how she is most commonly known. user:Deb
I have removed the following paragraph, which as far as I can tell is not mainstream (or even not-so-mainstream) scholarship. Moreover, the language "was believed to be" doesn't tell us who initially believed her to be this.... -- Macrakis 03:48, 28 Mar 2005 (UTC)
Why was the painting removed? Fuelbottle | Talk
Hi, I remembered something from Robert Graves which might be worth noting as a possible origin of the helen myth (or at least her association with Troy). Graves suggested that 'suitors of Helen' were really 'those who were mindful of Hellespont', and that the oath which the Greek kings took was to support the rights of any member to navigate the Hellespont, despite the Trojans and their Asiatic allies. Graves goes on to say that "the Helen story comes, in fact, from the Ugarit epic Keret, in which Keret's lawful wife Huray is abducted to Udm". I can't vouch for its accuracy, but Graves is a pretty robust source so I thinks it's worth weaving in. —Preceding unsigned comment added by 81.100.220.108 ( talk) 20:32, 17 September 2010 (UTC)
So the Trojan War started in 1194BC? Glad we cleared up centuries of scholarly debate there. Would be quite nice if someone could cite a source for this astonishing discovery.
If not, shall we just stick to saying that many scholars consider it to have taken place sometime between 1300 BC and 1200 BC, as the Trojan War article does? The timeline could be given in a "0: birth of Helen; +12 Helen abducted..." format.
sjcollier 11:16, 30 November 2005 (UTC)
The source is the timeline of Eratosthenes. As it already says in the Trojan War article. This is not a newfound discovery but the traditional date. User:Dimadick
Where do you find original research? Her age at abduction as twelve is given. The years preparing the war and the duration of the war is given. The years of wondering the sea with Menelaus is also given as eight which fits nicely with Aegysthus only reigning seven. Again I don't see why "mythological" makes it fiction without meaning. And Eratosthenes gives the date most widely used User:Dimadick
"Helen seeks refuge in Rhodes near Polyxo, widow of Tlepolemus, an old friend of hers. Tlepolemus was famously the first man to be killed during the Trojan War. In revenge for her husband's death, Polyxo orders her maidens to pretend to be the ghosts of the many dead seeking revenge on Helen. Helen commits suicide by hanging herself from a tree. After her death she is deified." Which is a variation of the account of Pausanias the geographer, (3.19.10.)
Our article on Pausanias provides an external link with a 1918 translation of his work. See the following text:
"The account of the Rhodians is different. They say that when Menelaus was dead, and Orestes still a wanderer, Helen was driven out by Nicostratus and Megapenthes and came to Rhodes, where she had a friend in Polyxo, the wife of Tlepolemus. For Polyxo, they say, was an Argive by descent, and when she was already married to Tlepolemus shared his flight to Rhodes. At the time she was queen of the island, having been left with an orphan boy. They say that this Polyxo desired to avenge the death of Tlepolemus on Helen, now that she had her in her power. So she sent against her when she was bathing handmaidens dressed up as Furies, who seized Helen and hanged her on a tree, and for this reason the Rhodians have a sanctuary of Helen of the Tree."
Which I thought was quite a popular legend. Curious you haven't heard of it. And for clarifications:
They are the dates used by the publications of the Academy of Athens. What do you mean not taken seriously? User:Dimadick
What was Helen in Ancient Greek? 'Elen? 'Elene? 'Elena?
It was probably something like Helenee in Attic, and diferently in othere dialects Ikokki 16:22, 13 July 2006 (UTC)
I have added a list of suitors, just like there is one at Penelope. I hope there is no objection Ikokki 16:20, 13 July 2006 (UTC)
Is anyone sure about the (previous) etymology? Of her name supposedly being derived from the root *sel-. As you can see, the American Heritage Dictionary clearly says otherwise. Lemegeton 17:12, 12 September 2006 (UTC)
Does anyone think that the explanation of her name could be so simple as meaning Helene, and there is no need to go futher searching for complex explanation that doesnt exist. Hellas (Ellas) mean 'El'(light) and 'las'(land). Land of the light. Perhaps Helen was simply a representation of the beauty of Hellas. —Preceding unsigned comment added by Perfman ( talk • contribs) 06:37, 11 April 2010 (UTC)
The introductory sentence implies that there is a concensus on the etymology. The rest of the section and this discussion tab clearly shows this is not so. A fixing, perhaps? -September 2011
I find the "timeline" section a bit odd. Surely we don't want to give the impression that we can give calendar dates for the life of a mythological figure. In addition, the article given as a reference for the dates, Mythical chronology of Greece, looks like a huge pile of original research to me. I'd like to take the "timeline" section out. --Akhilleus ( talk) 05:30, 18 September 2006 (UTC)
I would find a timeline usefull, even though she is mythological. Fiction takes place along a timeline of the story, does it not? I would like to see what historical and mythological events coincide with Helen of Troy's life. 64.85.225.83 07:11, 20 May 2007 (UTC)kahiki
In the version I learned of this myth, Menelaus spares the life of Helen at the request of Odysseus, to whom he owed a debt. I'll dig out my texts and see if I can verify it. 68.39.127.114 02:39, 29 September 2006 (UTC)
There been lots of vandalism recently... Ustimika 19:04, 3 December 2006 (UTC)
Well, I don't know if it's vandalism, but the section titled "Stereotype" is extremely poorly written. May I suggest that someone should review the section with a view to possible removal? 92.54.176.82 ( talk) 12:32, 23 April 2010 (UTC)
There are many sections and statements that have no citations at all. Can someone please cite their information? Thanks. 64.85.225.83 06:39, 17 May 2007 (UTC)kahiki
Helen created a lot of stereotypes about women which were fought against by feminists later on. Also, writers such as Yeats used her image to describe women who urge men to go to war, a common theme used by writers when working with the Helen image. This might be good for a future Helen expansion. Wrad 03:19, 19 May 2007 (UTC)
I read somewhere that Helen had another kid. I think his name was Pleisthenes? I don't know, has anyone else heard that?
He is mentioned only in fragments from the Cypria where it is mentioned Helen took him with her to Cyprus. He might have had an expanded role in the lost epic but this is lost to us. Possible father was Menelaus who accompanied her in her journey to Cyprus.
Hesiod mentions another son of Menelaus and Helen, named Nicostratus. However Apollodorus names Nicostratus as a son of Menelaus by Pieris, an Aetolian slave.
The Cyprian Cycle also mentions four sons by Paris: Aganus, Corythus, Bunomus and Idaeus. However Corythus is mentioned elsewhere as childr of Paris and his first lover or wife Oenone. In fact his legend claims falling in love with stepmother Helen abd being killed by a jealous Paris. For the others practically nothing is known. User:Dimadick
Does
mean
If so, I request permission to change it. -- 69.150.163.1 15:34, 9 September 2007 (UTC)
Wasn't it discovered that Helen of Sparta was actually a real woman? —Preceding unsigned comment added by Hawk08210 ( talk • contribs) 16:16, 15 June 2008 (UTC)
Isn't there an older reference to Helen having the face that launched a thousand ships? In Orestes, Euripides jokes that her face launched a thousand funerals. Well before Christopher Marlowe. Wkerney ( talk) 10:28, 28 April 2009 (UTC)
I apologize if I'm doing this wrong, but the page is protected so I cannot fix them myself. Hopefully someone else can. In the Helen article, under the Cult section, there are two typos for worship(ped). They are: Isocrates writes that at Therapne Helen and Menelaus were worhipped as gods and Clader argues that, if indeed Helen was worhiped as a goddess.
That is all. 66.215.240.29 ( talk) 00:31, 1 September 2009 (UTC)
{{editsemiprotected}}
Currently reads: "Following Tyndareus' death, Menelaus became king of Sparta because the only male heirs, Castor and Pollux, had died and ascended to Olympus."
This suggests patrilineal rulership, whereas it's generally assumed (see Hughes, and Wikipedia entry on matrilineage, as well as The Odyssey for the quest for Penelope's hand in marriage) that rulership was passed down the queen's side. It's also at variance with The Illiad, where Helen is unaware that Castor and Pollux have been killed before the war at Troy - she looks for them in the ranks of the Greek army but can't find them - which means she must have been queen of Sparta before Castor and Pollux's deaths. I would suggest that Menelaus only became king of Sparta by virtue of Helen ascending to the throne after Leda's death/abdication? Euripedes' Orestes also suggests that Tyndareus was alive at the time of Menelaus' return to Mycenae. See also the afterword on Tyndareus' Wikipedia entry.
Suggest either deleting it or replacing it with "After their marriage, Helen and Menelaus assumed the thrones of Sparta. It is unknown whether this was because of Leda's death or abdication from the throne." User:RobBuckley
Done Welcome and thanks for the contribution. The question of matrilineage or patrilineage seems tangential to that section, so I replaced the existing text with the simple fact captured in your first sentence. Regards,
Celestra (
talk)
20:24, 21 September 2009 (UTC)
_______________________________________________________________________________________ I'm not well versed on all of this but I did note one thing:
Tyndareus was afraid to select a husband for his daughter, or send any of the suitors away, for fear of offending them and giving grounds for a quarrel. Odysseus was one of the suitors, but had brought no gifts, because he believed he had little chance to win the contest. He thus promised to solve the problem, if Tyndareus in turn would support him in his courting of Penelope, the daughter of Icarius. Tyndareus readily agreed and Odysseus proposed that, before the decision was made, all the suitors should swear a most solemn oath to defend the chosen husband against whoever should quarrel with him. After the suitors had sworn not to retaliate, Menelaus was chosen to be Helen's husband.
" After the suitors had sworn not to retaliate."
THAT'S NOT what Odysseus suggested NOR what King Tyndareus had the "suitors... swear...". They swore to "...defend the chosen husband against..." everyone else.
Didn't a number of these "suitors" go to war with each other over the years? Any chance this "solemn oath" was involved? ( Paleocon44 ( talk) 17:33, 17 May 2010 (UTC))
One of the first paragraphs is mixing *wel- and *sel- together relating Saranyu with Helene. WTF?!? Please change it. It's retarded and makes it obvious that you editors are more concerned with typing than reading. —Preceding unsigned comment added by 24.77.214.48 ( talk) 09:00, 17 October 2009 (UTC)
Civility is a good thing, and the use of the term "retarded" is clearly not civil, and arguably unneccesarily maligning of all sorts of people. I would also say it is juvenile. John Pack Lambert ( talk) 03:14, 28 February 2010 (UTC)
1. The introduction of this article says "was the daughter of Zeus and Leda (or Nemesis), daughter of King Tyndareus". This is contradictory.
The "Birth" section says "although her putative father was Tyndareus, she was actually Zeus' daughter".
I am confused now. Who is the father of Helen? I am thinking it's Zeus. If this is the case, the sentence in the introduction is wrong and should be fixed.
2. "Homer narrates that during a brief stop-over in the small island of Kranai, where, according to Iliad, the two lovers consummated their passion."
This sentence needs to be fixed.
3. "Nicostratus was a son of Menelaus by his concubine Pieris, an Aetolian slave. Megapenthes was a son of Menelaus by his concubine Tereis, no further origin."
I don't understand the relevance of the above information. I believe it should not even be part of the "Fate" section. All this is about Menelaus and not about Helen.
ICE77 ( talk) 06:48, 16 January 2011 (UTC)
The result of the move request was: pages moved. Arbitrarily0 ( talk) 01:12, 25 July 2011 (UTC)
– Classical mythology is not as dominant in Western culture as it once was, there could also be a Western systemic bias here. Unqualified references to "Helen" would not necessarily suggest her to most people these days. I am aware that strictly speaking she was not originally from Troy, but most people think of her as "Helen of Troy", which already redirects here. PatGallacher ( talk) 14:57, 18 July 2011 (UTC)
Some old page history that used to be at the title "Helen of Troy" can now be found at Talk:Helen of Troy/Old history. Graham 87 11:00, 30 August 2011 (UTC)
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The ancient reception of the figure of Helen is certainly no less important than the modern reception. Gorgias' Encomium of Helen springs to mind, but there is no mention in this article. -- Florian Blaschke ( talk) 13:54, 27 October 2015 (UTC)
Does he? To my knowledge, within the fragment in question there is nothing whatsoever about the identity of those who were about to stone Helen. 93.73.63.191 ( talk) 21:22, 4 August 2019 (UTC)
_________________Start of copied text from User talk:Paul August ___________________
Dear sir, You just deleted a text from the birth of Helen of Troy, because you mentioned “it does not belong here”. I am a user with little experience in wikipedia, can you please help me with this? I mentioned the birthplace of Helen, do you suggest it does not belong to the “Life-birth”? Should i make another title on “Life” called “Birthplace”? Best regards Kavouras55 ( talk) 13:18, 9 September 2020 (UTC)
Dear sir, Please let me refer on two things that needs to be considered:
1. The claim of Pefnos to be the birthplace of Helen, is not a local claim as you mention. If you see at the official web page of the Greek ministry of culture and sports https://www.culture.gov.gr/el/Information/SitePages/view.aspx?nID=3432 (only Greek text), you can read that the Minister of Culture and Sports of Greece, Miss Lina G. Mendoni ( https://www.culture.gov.gr/en/ministry/SitePages/political_leadership.aspx?role=Υπουργός ) herself inaugurated the statue on the Pefnos island and claimed that Helen was born from this egg. I made a translation for you of the Greek text: "Inauguration of the monument of Dioscuri, on the islet Pefnos, in West Mani On Saturday night the Minister of Culture and Sports Mrs. Lina Mendoni, representing the Prime Minister Kyriakos Mitsotakis, inaugurated in the Municipality of West Mani, in Agios Dimitrios next of Stoupa, the monument of Dioscuri, on the islet Pefnos: An egg that the artist Giannis Gouzos has carved the mixing of Leda with Zeus-Swan. According to the legend that has been saved in the verses of Euripides Helen and in the texts of Pausanias, Leda after her union with Zeus-Swan laid an egg on the islet of Pefnos or in another variation of the myth laid two eggs. From the union of Leda with Zeus Helen was born, the beautiful Helen of Menelaus, Clytemnestra and the Dioscuri, Castor and Polydeuces, whom the Spartans worshiped as demigods and when they were thrown into battle they were singing the paean in their honor. Professor Petros Themelis contributed to the depiction on the monument, while the Mayor of West Mani believes that the monument will contribute on making Agios Dimitrios of West Mani known to the whole world and will attract visitors. Especially if the monument-egg will be connected with the two carved tombs of Agia Sophia in Old Kardamili, which are attributed to Dioscuri by Strabo. The Minister of Culture and Sports in her greeting spoke about the intertemporal depiction of the myth of the union of Leda with Zeus: "The ancient Greeks are distinguished for their fertile fictional imagination, but the myths contains and often indicates historical data. The myths were depicted in all art forms of antiquity - this spesific myth adorns a mosaic of exceptional quality in Palaipafos of Cyprus - but they were also a source of inspiration for all the great painters of the Renaissance and otherwise. A typical example is the famous painting by Leonardo da Vinci, which in a unique way depicts the moment of the birth of Leda's childrens ", noted Mrs. Lina Mendoni, exciting the Italians attending at the event. "The myths that refer to this area, in today's Mani, such as the one about the birthplace of the Dioscuri but also of Eleni and Clytemnestra, inspire the inhabitants, the local authorities and the artists and becomes the cause of creation of modern works with new approach. The rich cultural reserve of Messinia allows our imagination to give existance to the myths, tied to its magical natural environment. The visitor of Agios Dimitrios will be able to follow the path of Pausanias and Strabo and live the myths and the history of Mani in its big duration, in a combination with the hospitality, the local products and whatever is consistent in showing that the place becomes a destination ", the Minister concluded, thanking the Municipality of West Mani for his initiative."
So as you can read on the official text of the Greek ministry of culture and Sports, the minister herself which is responsible for all the antiquities of Greece, claims that Helen was born on Pefnos island. As you can also read, the famous professor of Archaeology Dr. Petros Themelis, who is the leader of excavations for over 30 years of the city of Ancient Messene, also claims the same thing, as he also inaugurated the egg of Pefnos island. So the claim is not local, its an official claim from the official Greek government and also from one of the most famous Greek archaeologist professors.
2. The legends that are mentioned on the above text, are ancient texts of Euripides "Helen" and texts of Pausanias. The texts from Euripides "Helen" ( https://www.poetryintranslation.com/PITBR/Greek/EuripidesHelen.php) Line 17: "Helen: As for me: My land is the famous Sparta and my father is Tyndareas, though there’s a story that says that one day Zeus disguised himself as a swan that was supposed to be fleeing the clutches of an eagle and, if one is to believe that story, he flew to my mother’s bed and, by deception, he made love to her. Leda is my mother’s name and mine is Helen." Line 252: "Helen: Dear friends! Look at the Fate to which I am yoked: My mother has brought me to this world to be nothing more than a monstrous freak! No woman –neither Greek nor barbarian- has given birth to the egg of a white bird, yet, they say, that this is what my mother has done. Leda, they say, delivered me inside the shell of a bird’s egg. Zeus is my father."
As you know Tyndareas was the king of Sparta and Leda was his wife. Thats why Helen mentions Sparta as her land. But she also says that there is another story, the story of Zeus/swan. According to this story Helen was not the daughter of Tyndareas, but daughter of Zeus. So we assume from the text that according to the first story Helen is from Sparta, but according to the second story she is not from Sparta.
The text from Pausanias: Description of Greece ( http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D3%3Achapter%3D26%3Asection%3D2 http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D3%3Achapter%3D26%3Asection%3D3 ) "[2]Twenty stades from Thalamae is a place called Pephnus on the coast. In front of it lies a small island no larger than a big rock, also called Pephnus. The people of Thalamae say that the Dioscuri were born here. I know that Alcman too says this in a song: but they do not say that they remained to be brought up in Pephnus, but that it was Hermes who took them to Pellana. [3] In this little island there are bronze statues of the Dioscuri, a foot high, in the open air. The sea will not move them, though in winter-time it washes over the rock, which is wonderful. Also the ants here have a whiter color than is usual. The Messenians say that this district was originally theirs, and so they think that the Dioscuri belong to them rather than to the Lacedaemonians."
In this text you can read about the island Pephnus (or Pefnos) and the report of Pausanias that Dioscuri (Castor and Polydeykis - the brothers oh Helen) were born there. But since we know that Dioscuri and Helen were born from the same egg (at least 3 different sources verify this - Timothy Gantz - Early Greek Myth (page 321), Fulgentius - The mythographer (page 78), The Vatican mythographers (page 45)), then the conclusion is that Helen and Dioscuri were born from the same egg on the island Pefnos.
As you mentioned at another point, Helen and Dioscuri were not real persons, they were myths, thats why their stories belongs to mythology. But even if it is mythology, it has places mentioned that are actually real places. And the reason for this is because the ancient writers liked to put their "heroes" living near or between them, on places that were familiar to them. One of this places was a small island that had the shape of a bird's nest, when you look to it by the shore. Because of its shape, the ancients (Pausanias, the people of Thalamae and the ancient poet Alcman) imagined that on this island the famous egg was born. And from this egg Dioscuri and Helen came up. This island is called Pefnos and indeed it looks like a bird nest. On this island according to Pausanias used to be bronze statues of Dioscuri and now there is a modern sculpture of an egg depicting the union of swan/Zeus with Leda. The egg was made by the local municipality of West Mani (Check their official site: https://www.dimosdytikismanis.gr/εγκαινιάστηκε-από-την-υπουργό-πολιτι/), but it was such a big event for all Greece, that the minister and the most famous professor of archaeology inaugurated it.
Please tell me your opinion about all this.
You can also check reports about the birth of Helen on Pefnos island, from various websites: https://www.athina984.gr/en/2020/08/25/egkainia-toy-mnimeioy-ton-dioskoyron-sti-duyiki-mani/ https://houseinpeloponnese.com/the-mysterious-peloponnese-mani-beautiful-helen-born/ https://www.in.gr/2020/08/25/culture/texni/egkainiastike-mnimeio-ton-dioskouron-stin-stoupa/ https://best-tv.gr/δυτική-μάνη-εγκαινιάστηκε-από-την-υπο/ https://ioniantv.gr/o-mythos-twn-dioskourwn-epistrefei-sthn-dytiki-mani/ https://www.iefimerida.gr/politismos/mani-marmarino-aygo-sti-brahonisida-pefnos https://eleftheriaonline.gr/local/politismos/ekdiloseis/item/221269-messinia-glypto-gia-ti-gennisi-tis-oraias-elenis-sti-vraxonisida-pefnos-sti-mani-vinteo https://www.messinialive.gr/dytiki-mani-parousia-tis-ypourgou-politismou-egkainia-tou-avgou-ston-agio-dimitri/
Thanks for your effort on the subject. Please note that Pausanias says: "The people of Thalamae say that the Dioscuri were born here. I know that Alcman too says this in a song". So its the people of Thalamae (Thalamae is a village of West Mani) and the famous poet Alcman that claim this. The ancient sources that claims Helen and Dioscuri were born from the same egg are at least three: 1. Timothy Gantz - Early Greek Myth (page 321): "the scholia at Homer Odyssey 11.298 have all the three childer (as Zeus') emerge from the egg." In Servius, we find again the notion (as in the Odyssey scholia) that the three childern were born from one egg afther the mating of Zeus/swan and Leda (Σ Aen 3.328; cf. VMI78; III 3.6)."
2. Fulgentius - The mythographer (page 78): "For Jove disguised as a swan lay with Leda, who laid an egg from which were born the three, Castor, Pollux, and Helen of Troy. "
3. The Vatican mythographers (page 45): "The Story of the Swan and Leda. Striving after the love of the maiden Leda, Jupiter changed himself into a swan and pretended that he was fleeing from an eagle. He had transformed Mercury into the eagle. Thus, received into the lap of Leda, he had intercourse with her; she produced an egg from which three offspring were born: Castor, Pollux, and Helen." Ofcourse there are other sources claiming about two eggs etc, but those sources are not that many.
The important thing to understand is that there are two scenarios of where Helen was born, as she mentions in Euripides "Helen": In the first scenario she was born in Sparta, in the second scenario she implies she was born somewhere else. So where is this other place? Its the place that Zeus disguised as a swan and seduced Leda and Leda created an egg. So we can find the second scenario place, if we can find the place that the egg was created.
According to Pausanias, Dioscuri were born on the island Pefnos. As we know there also two scenarios of were Dioscuri were born. The first is in Sparta (if Tyndareas were their father) and the second is in Pefnos (if Zeus was their father). On the second scenario they came out from an egg.
After the mate of Zeus with Leda, she created either one or two eggs. As we can understand she could not place one egg on Pefnos island and the other somewhere else. Like in nature, all the animals that produce eggs, they do it to their own specific nest and they dont put eggs here and there.
So we can understand that definitely Leda put the egg (or eggs) on Pefnos island, since Dioscuri were born there. So this is the place from our previous question, the place that the egg (or eggs) were created.
Pausanias saw a small statue of Dioscuri on Pefnos island ( http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D3%3Achapter%3D26%3Asection%3D3 ): "In this little island there are bronze statues of the Dioscuri, a foot high, in the open air. The sea will not move them, though in winter-time it washes over the rock, which is wonderful. Also the ants here have a whiter color than is usual. The Messenians say that this district was originally theirs, and so they think that the Dioscuri belong to them rather than to the Lacedaemonians." As we can read in his text the Messenian people claimed that Dioscuri belonged to them rather than to the Spartians (Lacedaemonians). And thats the reason they put Dioscuri statue on the island, because Dioscuri were gods of war and the locals were always wild and war-friendly in these areas. Helen was not of much interest for them, thats why they didnt care to put a statue or even mention anything about her.
The most important is that since the Greek ministry of culture officially claims that Helen was born on this island ( https://www.culture.gov.gr/el/Information/SitePages/view.aspx?nID=3432 and a translation from another website here: https://www.athina984.gr/en/2020/08/25/egkainia-toy-mnimeioy-ton-dioskoyron-sti-duyiki-mani/ ), wikipedia cannot ignore this. I think that at least we should mention this on the page of Helen. — Preceding unsigned comment added by Kavouras55 ( talk • contribs) 12:34, 12 September 2020 (UTC)
Dear Mr Paul, I just communicated with the professor and he gave me one of the ancient reports that proves Helen came from Pephnos. The ancient poet Lycophron on his poem "Alexandra", describes Helen as "Pephnaian bitch" (in Greek: "Πεφναίας κυνός") (Lykophron: Alexandra, by Simon Hornblower, Oxford University Press, page 143: "I see the winged firebrand rushing to snatch the dove, the Pephnaian bitch, which the aquatic vulture gave birth to, encased in a round covering of shell.") You can see the book here: https://books.google.gr/books?id=NprxCQAAQBAJ&printsec=frontcover#v=onepage&q&f=false On the cite 87 (page 142) the writer explains what the "Pephnaian bitch" means: "87. Πεφναίας κυνός: these words are best separated off by commas, as by Hurst/Kolde: Helen is both dove (Aphrodite's bird) and Pephnaian bitch (i.e. sexually shameless, a description applied by Helen to herself more than once, e.g. Il 6.344; cf. 850, and for the two passages see Sistakou 2009: 242). For Pephnos in Messenia see IACP: p. 551 (G.Shipley); more fully at Shipley 1997: 266-7; Barr. map 58 C4, on the river Pamison between Thalamos and Leuktron. The Spartan poet Alkman (PMGF 23), cited by Paus. 3.26.2, says the Dioskouroi (Helen's brothers) were born there; this makes the ethnic appropriate as a way of designating Helen of Sparta (Σ adds that she set out from there); cf. Ghali-Kahil 1955: 207. This ethnic therefore drops an advance hint of the long Dioskouroi section at 503-568." Please tell me your opinion. Best regards.
My pleasure to help on this, Mr Paul. I totally agree with the way you described the referrings to the ancient poets (Alcamn, Lycophron) and traveller (Pausanias). I suggest if we add as cites, an opinion article of the professor of Archaeology Petros Themelis on a Messenean newspaper, describing the myth of birth of Helen in a very poetic way: https://eleftheriaonline.gr/local/politismos/item/222736-me-aformi-to-avgo-tis-lidas-stin-pefno-i-gennisi-tis-oraias-elenis-kai-i-optikopoiisi-tis-mnimis The only problem is that its in Greek, but i think the professor can translate it in English and publish it again on the newspaper. Also may we add the official press release of the Greek ministry of Culture and Sports, which describes the myth and adds an official verification of the modern Greek state: https://www.culture.gov.gr/el/Information/SitePages/view.aspx?nID=3432 .The problem is that this is also only in Greek. Best regards
You are right Mr Paul, i agree on this. The only think i would like to add is a photo of the sculpture placed on Pefnos island, a marble egg depicting swan/Zeus with Leda. Hope you agree on this. Best regards Kavouras55 ( talk) 14:30, 15 September 2020 (UTC)
Dear Mr Paul, should i post the text you proposed or would you like to post it? Best regards Kavouras55 ( talk) 14:11, 17 September 2020 (UTC)
Perfect. Thanks for the constructive dialogue we had. Best regards Kavouras55 ( talk) 14:43, 17 September 2020 (UTC)
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Paul August ☎ 15:18, 17 September 2020 (UTC)
The phrase 'Helen of Troy' at the very start is supported by three references. One is a 190 year old complete works of Lord Byron and another links to a wiki article about a 1956 film. Should there be any references there? Does anybody, anywhere, dispute that Helen of Troy means Helen of Troy? If they are to be moved, where should they go? Roger 8 Roger ( talk) 22:57, 30 June 2023 (UTC)