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In ancient Greek religion and Greek mythology, Hestia (; ) is the virgin goddess of the hearth and the home. In myth, she is the firstborn child of the Titans Cronus and Rhea, and one of the Twelve Olympians.
In Greek mythology, newborn Hestia, along with four of her five siblings, was devoured by her father Cronus, who feared being overthrown by one of his offspring. Zeus, the youngest child, escaped with his mother's help, and made his father disgorge all his siblings. Cronus was supplanted by this new generation of deities; and Hestia thus became one of the Olympian gods, the new rulers of the cosmos, alongside her brothers and sisters. In spite of her status, she has little prominence in Greek mythology. Like Athena and Artemis, Hestia elected never to marry and remained an eternal virgin goddess instead, forever tending to the hearth of Olympus.
As the goddess of sacrificial fire, Hestia received the first offering at every domestic sacrifice. In the public domain, the hearth of the prytaneum functioned as her official sanctuary. Whenever a new colony was established, a flame from Hestia's public hearth in the mother city would be carried to the new settlement. The goddess Vesta is her Roman equivalent.
Karl Kerenyi interprets the lines from the Homeric Hymn to Aphrodite (composed around the eighth or seventh century BC) that Hestia is simultaneously the eldest and youngest Cronid to mean that because she was the first to be devoured and the last to be yielded up again, Hestia thus counts as both the eldest and youngest daughter of her parents.Kerenyi 1951, p. 91. It is more likely that the anonymous author of the hymn was trying to reconcile the two conflicting birth orders given by Hesiod and Homer; while in the Theogony the firstborn is Hestia, in the Iliad Hera states that she is the eldest child.
Zeus assigned Hestia a duty to feed and maintain the fires of the Olympian hearth with the fatty, combustible portions of animal sacrifices to the gods.Kajava, pp. 1–2. Wherever food was cooked, or an offering was burnt, she thus had her share of honor; also, in all the temples of the gods, she has a share of honor. "Among all mortals, she was chief of the goddesses". Homeric Hymns to Aphrodite (5) 32
Traditionally, Hestia is absent from ancient depictions of the Gigantomachy as she is the one who must keep the home fires burning when the other gods are away. Nevertheless, her possible participation in the fight against the Giants is evidenced from an inscription on the northern frieze of the Siphnian Treasury in Delphi; Brinkmann (1985) suggests that the letter tracings of one of the two goddesses right next to Hephaestus be restored as "Hestia", although other possible candidates include Demeter and Persephone, or two of the three Moirai.
Her mythographic status as firstborn of Rhea and Cronus seems to justify the tradition in which a small offering is made to Hestia before any sacrifice ("Hestia comes first"), though this was not universal among the Greeks. In Odyssey 14, 432–436, the loyal swineherd Eumaeus begins the feast for his master Odysseus by plucking tufts from a boar's head and throwing them into the fire with a prayer addressed to all the powers, then carved the meat into seven equal portions: "one he set aside, lifting up a prayer to the forest and Hermes, Maia's son."Robert Fagles' translation
Hestia is identified with the hearth as a physical object, and the abstractions of community and domesticity, in contrast to the fire of the forge employed in blacksmithing and metalworking, the province of the god Hephaestus. Portrayals of her are rare and seldom secure.Kajava, p. 2. In classical Greek art, she is occasionally depicted as a woman simply and modestly cloaked in a head veil. At times, she is shown with a staff in hand or by a large fire. She sits on a plain wooden throne with a white woolen cushion. Her associated sacrificial animal was a domestic pig.Bremmer, Jan. N., in Ogden, D. (ed.). (2010). A Companion to Greek Religion, Wiley-Blackwell, p. 134. .
To Vesta is attributed one more story not found in Greek tradition by the Roman poet Ovid in his poem Fasti, where during a feast of the gods Vesta is nearly raped in her sleep by the god Priapus, and only avoids this fate when a donkey cries out, alerting Vesta and prompting the other gods to attack Priapus in defense of the goddess. This story is an almost word-for-word repeat of the myth of Priapus and Lotis, recounted earlier in the same book, with the difference that Lotis had to transform into a lotus tree to escape Priapus, making some scholars suggest the account where Vesta supplants Lotis only exists in order to create some cult drama.
target="_blank" rel="nofollow"> 5.14.4 Xenophon in Cyropaedia wrote that Cyrus the Great sacrificed first to Hestia, then to sovereign Zeus, and then to any other god that the magi suggested.
The accidental or negligent extinction of a domestic hearth fire represented a failure of domestic and religious care for the family; failure to maintain Hestia's public fire in her temple or shrine was a breach of duty to the broad community. A hearth fire might be deliberately, ritually extinguished at need; but its lighting should be accompanied by rituals of completion, purification, and renewal, comparable with the rituals and connotations of an eternal flame and of . At the level of the polis, the hearths of Greek colonies and their mother cities were allied and sanctified through Hestia's cult. Athenaeus, in the Deipnosophistae, writes that in Naucratis the people dined in the Prytaneion on the birthday of Hestia Prytanitis.
Responsibility for Hestia's domestic cult usually fell to the leading woman of the household, although sometimes to a man. Hestia's rites at the hearths of public buildings were usually led by holders of civil office; Dionysius of Halicarnassus testifies that the prytaneum of a Greek state or community was sacred to Hestia, who was served by the most powerful state officials.Kajava, p. 5. However, evidence of her dedicant priesthood is extremely rare. Most stems from the early Roman Imperial era, when Sparta offers several examples of women with the priestly title "Hestia"; Chalcis offers one, a daughter of the local elite. Existing civic cults to Hestia probably served as stock for the grafting of Greek ruler-cult to the Roman emperor, the Imperial family, and Rome itself. In Athens, a small seating section at the Theatre of Dionysus was reserved for priesthoods of "Hestia on the Acropolis, Livia, and Julia", and of "Hestia Romain" ("Roman Hestia", thus "The Roman Hearth" or Vesta). At Delos, a priest served "Hestia the Athenian Demos" (the people or state) "and Roma". An eminent citizen of Stratoniceia described himself as a priest of Hestia and several other deities, as well as holding several civic offices. Hestia's political and civic functions are further evidenced by her very numerous privately funded dedications at civic sites, and the administrative rather than religious titles used by the lay-officials involved in her civic cults.Kajava, pp. 1, 3, 5.
Very few free-standing temples were dedicated to Hestia. Pausanias mentions one in Hermione and one in Sparta, the latter having an altar but no image.Pausanias, 2.35.1 & 3.11.11 Xenophon's Hellenica mentions fighting around and within Olympia's temple of Hestia, a building separate from the city's council hall and adjoining theatre. A temple to Hestia was in Andros.
Prospective founders of city-states and colonies sought approval and guidance not only of their "mother city" (represented by Hestia) but of Apollo, through one or another of his various oracles. He acted as consulting archegetes (founder) at Delphi. Among his various functions, he was patron god of colonies, architecture, constitutions and city planning. Additional patron deities might also be persuaded to support the new settlement, but without Hestia, her sacred hearth, an agora and prytaneum there could be no polis.
Homeric Hymn 29, To Hestia invokes Hestia and Hermes:
Bacchylides Ode 14b, For Aristoteles of Larisa:
Orphic Hymn 84 and Pindar's 11th Nemean ode are dedicated to Hestia. Orphic Hymn 84 to Hestia (Athanassakis & Wolkow, pp. 64–65).Pindar, Nemean Odes 11.1, EN
In one military oath found at Acharnai, from the Sanctuary of Ares and Athena Areia, dated 350–325 BC, Hestia is called, among many others, to bear witness. topostext, 2.1 "Witnesses the gods Aglauros, Hestia, Enyo, Enyalios, Ares and Athena Areia, Zeus, Thallo, Auxo, Hegemone, Herakles, and the boundaries of my fatherland, wheat, barley, vines, olives, figs."
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