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Athena and Arachne: Three Stories of the Goddess
Orestes sought Athena’s protection after killing Clytemnestra to avenge Agamemnon. Athena established a court on the Areopagus and appointed Athenian jurors. Their equal votes led her to acquit him, then she gave the Erinyes honours in Attica. Athena Establishes the Areopagus The Erinyes pursued Orestes from Delphi as he travelled to Athens. He sought Athena’s protection after killing his mother, Clytemnestra, to avenge the murder of his father, Agamemnon. Apollo had ordered the act. The Erinyes demanded punishment for matricide, while Orestes maintained that Apollo had commanded him and that he had been cleansed of his guilt. Athena listened to Orestes’ plea. Apollo stood beside him and accepted responsibility for the killing, saying that Orestes had acted on his command. The Erinyes opposed him and called for vengeance. Athena decided that the case required a trial. She established the court on the Areopagus hill and selected jurors from the citizens of Athens to represent the city. At the trial, the Erinyes questioned and accused Orestes. Apollo defended him. He argued that Orestes had acted in revenge for his father’s murder and spoke of the authority of Zeus. Orestes admitted that he had killed his mother, but repeated that Apollo had ordered the deed and that he had been cleansed. The jurors cast their votes. They were evenly divided, so Athena gave the deciding vote for acquittal. Athena then persuaded the Erinyes to accept the verdict. Their anger had threatened Athens, but they agreed to receive honours and a home in Attica. They were changed from frightful Furies into the Eumenides, the Benignant Ones, who protected suppliants. Athena’s court settled Orestes’ case and established a lawful place where future blood feuds could be judged instead of answered by further revenge. Source note: Primary text: Hesiod, Theogony. Corpus check: The Library of Greek Mythology (Oxford World's Classics); Hesiod's Theogony. Athena and Arachne Arachne spun and wove wool in Hypaepa, a village in Lydia. She was of common birth, the daughter of a humble wool dyer, and her mother was dead. Her skill made her famous throughout the towns of Lydia. Even the local nymphs came to see her work. Arachne refused to admit that the goddess of weaving had taught her. She declared that she would gladly compete with the goddess herself. Athena heard this claim and went to Arachne disguised as an old woman. She advised the girl to challenge mortals, not a goddess, and urged her to ask forgiveness for her words. Arachne rejected the advice. She said that she was not afraid of the goddess and would stand by her challenge. Athena then cast off her disguise and appeared in her divine form. Arachne remained defiant, and the contest began. The two women set up their looms and stretched the warp. They worked with fine coloured threads, including gold and silver. Athena wove into her design the contest in which she had prevailed over Neptune. Arachne completed her own cloth at the same time. It was every bit as beautiful as Athena’s and was not inferior in skill. Her work was an impious challenge to the gods, and Athena was overcome with anger. Athena destroyed Arachne’s cloth and broke her loom. She struck the mortal with part of it, then transformed her into a spider. Arachne’s skill in weaving remained, but she no longer worked as a human woman. Athena and Arachne. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: Ovid, Metamorphoses. Corpus check: Greek Mythology; Ultimate Greek Mythology. The Contest for Athens Poseidon struck the Acropolis, the highest point in Athens, with his trident. A miraculous spring of salt water burst from the rock. The judges found this impressive. The spring represented the sea and naval power, and Poseidon sought patronage of the city and the surrounding land of Attica. Athena then made an olive tree grow on the dry, rocky hill. The judges decided that her gift was better, so they declared her the winner. Athena became the patron deity of Athens. In one account, the contest took place during the reign of Cecrops. Athena planted the first olive tree beside Poseidon’s salt-water spring, taking possession of the land in a gentler manner. Poseidon was angered by her claim and challenged Athena to single combat. Athena would have accepted, but Zeus intervened and ordered them to submit the dispute to arbitration. The two deities appeared before a divine court made up of their fellow gods and goddesses. The court called on Cecrops to give evidence. Zeus expressed no opinion. All the other gods supported Poseidon, while all the goddesses supported Athena. Athena therefore won by a majority of one, because the court judged that she had given the land the better gift. Other accounts present the contest more briefly. Zeus and several divine judges decide which deity performs the most spectacular feat. Poseidon produces the salt-water spring by touching the Acropolis with his trident, then Athena causes the olive tree to grow. The judges declare Athena the victor. The accounts agree that her olive tree wins the contest and that she becomes Athens’ patron. Source note: Primary text: Hesiod, Theogony. Corpus check: Greek Mythology; Monsters of Greek Mythology, Volume One.
A Sunday on La Grande Jatte: Seurat's Dots at a Distance
In A Sunday Afternoon on the Island of La Grande Jatte, Georges Seurat applied tiny, distinct dots of pure paint to canvas. When viewed at a distance, these unmixed specks fuse in the viewer's eye to create an optical mixture of light and colour. Optical Mixing and the View at a Distance Georges Seurat created A Sunday Afternoon on the Island of La Grande Jatte between 1884 and 1886. Instead of blending pigments on his palette, he applied confetti-sized dots of pure colour directly onto the large canvas. When a spectator stands close to the painting, the individual specks remain visible, giving the surface a grainy and scintillating appearance. When viewed at a distance, these dots appear to fuse together on the retina. Seurat theorised that placing complementary colours side by side produced a higher degree of luminosity than traditional physical mixtures of paint. The technique became known as pointillism. Seurat used dots of varying scale and shape, orienting them in different directions to describe forms and contours across the canvas. Placed closely together, dots of contrasting hues produced a shimmering effect of light. In La Grande Jatte, which measures 207.6 centimetres by 308 centimetres, this optical method created an illusion of translucent atmosphere. Although the individual specks never merge entirely into a flat tone, the viewer perceives a unified image composed of thousands of discrete applications of paint. Scientific Principles and Colour Theory Seurat based his method on scientific studies of light and human perception published during the nineteenth century. He studied Michel-Eugène Chevreul's 1839 text On the Law of Simultaneous Contrast of Colors, alongside Ogden Rood's 1879 physics study Modern Chromatics. He also drew upon Charles Henry's 1885 work, Introduction to a Scientific Aesthetics. These publications replaced earlier Romantic ideas with empirical analyses of optics. Seurat paired complementary hues such as red and green, blue and orange, and yellow and violet to generate a sense of optical vibration on the retina. The critic Félix Fénéon observed that the optical mixture formed in the eye possessed a luminous intensity greater than any physical blend of pigments on a palette. Fénéon argued that Seurat bridged art and science, elevating objective reality into a sublimated form. Edgar Degas nicknamed the meticulous young artist the notary because Seurat wore a top hat, a dark suit, and precisely pressed trousers. Seurat rejected artistic sentimentality, famously stating that he simply applied his method without seeking poetic interpretation. A Sunday on La Grande Jatte, Georges Seurat, 1884. Public domain; source: Wikimedia Commons. Preparatory Studies and Studio Composition To execute his large canvas, Seurat conducted extensive field research on the island of La Grande Jatte, a popular leisure site situated in the River Seine north-west of Paris. He visited the island daily for six months, producing preparatory drawings of the site and sketching numerous individual figures. He completed forty preliminary colour studies before assembling the final composition inside his studio. This rigorous preparation allowed him to retain the bright colours of open-air Impressionism while imposing a structured design based on geometric forms. Because this method required exceptional labour and time, Seurat completed only seven large paintings during his decade-long career. His preparation for La Grande Jatte required two full years of work. The finished canvas combines careful calculations of spatial alignment with the bright illumination typical of modern outdoor recreation. The figures are positioned along balanced axes, turning an informal suburban gathering into a permanent arrangement of shapes and shadows. Figure Composition and the Painted Border The scene depicts middle-class Parisians relaxing outdoors on a Sunday. A formal couple stands in the shade in their Sunday best, surrounded by dogs, monkeys, running children, women making posies, and working men resting near the water. Seurat painted these figures largely in profile, giving them the rigid quality of a classical frieze. Isolated in pockets of shade, the figures appear silent and static, reflecting the anonymity associated with modern urban existence. Seurat extended his pointillist technique beyond the main scene by painting a surrounding border directly onto the canvas and frame. He applied red dots alongside green grass on the picture edge, causing the adjacent colours to react optically. While the human figures remain still, the painted atmosphere around them appears active and luminous. Seurat later depicted this work inside his studio painting, The Models, executed between 1887 and 1888, where La Grande Jatte appears on the wall behind three studio models. Critical Reception and Belgian Influence When Seurat displayed La Grande Jatte at the final Impressionist exhibition in 1886, the majority of contemporary artists and critics reacted with indignation. Opponents rejected his formal application of paint as rigid and mechanical. In Belgium, where the painting was shown at the exhibition of Les XX, reaction was divided. Madelaine Maus described the encounter as a revelation of absolute newness and clarity, whereas the artist James Ensor rejected the method, stating that pointillists applied their dots coldly between stiff outlines. Despite hostile reactions from traditionalists, several younger painters adopted the method. Belgian artists such as Willy Finch, Henry van de Velde, Théo van Rysselberghe, and Georges Lemmen incorporated pointillism into their work. Writing in L'Art Moderne in 1888, supporters argued that opposing Neo-Impressionism meant remaining attached to past conventions. Fénéon contrasted Seurat's structured clarity with Impressionist pictures, which he described as summary and approximate in their execution. Linear Systems and Later Works After 1886, Seurat expanded his quasiscientific approach to include linear direction and emotional expression. He assigned specific psychological effects to deliberate combinations of colour and line. Warm orange and red hues paired with upward-moving lines were intended to evoke gaiety and action. Dark blue and green colours combined with descending lines produced feelings of sadness. Balanced middle tones and horizontal lines were designed to convey stability and calm. Seurat applied these theories in his final canvas, Le Cirque, painted in 1891. He used acid yellows, bright oranges, and upward curves to depict active circus performers, contrasting them against static rows of spectators seated horizontally. Seurat died of a severe infection at the age of thirty-two, three days after exhibiting the unfinished work. His death marked the loss of a painter who avoided taking disciples, insisting that wider adoption reduced individual originality.
Quetzalcoatl and the Bones of Humanity
Cipactli destroyed the gods' attempts to shape the world until Tezcatlipoca offered his foot as bait. Quetzalcoatl and his brother tore the monster apart, using her body to form the earth, its features, the rain god, and humanity. The Creation of the Earth Cipactli lunged through the water and destroyed every thing the gods tried to make. Each time the Four Tezcatlipocas began their work, the gigantic crocodile ate or ruined it. The gods became frustrated and decided that Cipactli had to die. Black Tezcatlipoca dangled his foot in the water as bait. Cipactli seized it and bit it off while she chewed. As the monster fed, her brothers attacked. Quetzalcoatl and Tezcatlipoca seized Cipactli and ripped her apart. They made the world from her corpse. Her remains formed the land and its features. They also made Tlaloc, the rain god, and the first people from her body. One account gives a different detail. Tezcatlipoca tore off the jaw of the crocodile monster and used it to make the earth. In both versions, the world arose after Cipactli's destruction. The creature that had prevented creation became its material. Tezcatlipoca's missing foot remained part of the later struggle between the gods who sought the office of the sun. The White Tezcatlipoca, Quetzalcoatl, and the Black Tezcatlipoca were brothers and rivals. Because Tezcatlipoca had lost his foot while fighting Cipactli, he became the first sun. Quetzalcoatl resented this position and knocked him from the sky with a stone club. The contest between them continued through the changing ages known as the rival Suns. Source note: Primary text: the ancient sources. Corpus check: Aztec Mythology. Quetzalcoatl and the Ages of the World Tezcatlipoca took the first sun and ruled the first age. The four offspring of Ometeotl had quarrelled over which god would become the sun and direct the world. Each age had a different ruler, but each sun eventually ended. Tezcatlipoca's sun was destroyed when tigers devoured the people of the world. Quetzalcoatl then became the sun and made new people. Tezcatlipoca remained angry and turned these people into monkeys. Quetzalcoatl was distressed by this and gave up the role of sun. He summoned hurricanes, which blew the monkeys away. This ended the second age, the Sun of Wind. Quetzalcoatl's sun was also associated with the west and with magic. For the third age, Quetzalcoatl persuaded Tlaloc to become the sun. Tlaloc ruled early humans who ate food associated with this age. After several centuries, Quetzalcoatl destroyed the world with a rain of fire. The people became birds during this destruction. The fourth age began when Quetzalcoatl appointed Chalchihuitlicue, Tlaloc's second spouse, as sun goddess. Tezcatlipoca denounced her and knocked her from the sky. The Water Sun ended in a flood. One man and one woman survived. The present sun is the fifth. It belongs to Xiuhtecuhtli, the fire god, and the world continues under it. Some accounts say that Quetzalcoatl and Tezcatlipoca created the present world. Its eventual destruction is expected to come through earthquakes. Quetzalcoatl and the Ages of the World. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Aztec Mythology. Quetzalcoatl Steals the Bones of the Dead Quetzalcoatl entered Mictlan to recover the bones of the former human race. A great flood had swept over the earth, and the people had become fish. When the waters withdrew, no humans remained on the surface. The gods agreed to create a new and longer lasting race, and chose Quetzalcoatl to lead the work. He knew that the human bones lay in caverns beneath the earth, so he began the descent through Mictlan's layers. His dog, Xolotl, helped him reach the lowest level. Nine rivers formed the final obstacle before the realm's ruler. Quetzalcoatl met Mictlantecuhtli, the skull headed lord of the dead. He asked for the bones and explained that the gods wished to place people on the earth. Mictlantecuhtli agreed on one condition. Quetzalcoatl had to sound a shell horn and circle the realm four times. The demand was a trick. The shell had no holes and could not be played. Quetzalcoatl nevertheless found a way to sound it and completed the circuit. Mictlantecuhtli then allowed him to take the bones, although he had never intended to surrender them. As Quetzalcoatl tried to leave, Mictlantecuhtli sought to stop him. Quetzalcoatl escaped with the bones, but fell into a pit and dropped them. Some broke, which the Aztecs associated with the different sizes of human beings. He recovered them and continued towards the earth. Quetzalcoatl passed through Tamoanchan, a sacred paradise of forests and flower covered meadows, and sought the aged mother goddess Cihuaoatl. He mixed the bones with blood taken from his own body. Through this offering, he created the present human race and populated the barren earth, fulfilling the plan made by the gods after their return from the great bonfire at Teotihuacan. Source note: Primary text: the ancient sources. Corpus check: Aztec Mythology.





