My name is Susana Castellanos from her Huiria and I welcome you to a new
episode of Sherezade stories. Today we will talk about allegorical divinities. Although most
of the allegorical divinities arose in Greece from the sixth century BC and only later
arrived in Rome. It is in Rome that they will achieve greater popularity and
recognition. That' s why I' ve decided to include them in Roman
myths. Allegorical divinities are the result of the influence of various philosophical doctrines.
That is why they are somewhat later and embody the abstract concepts of vices and
virtues. Sometimes they relate to myths whose aim is more philosophical than religious.
Anciently and for a long time, the Greeks used myths without trying to interpret
them the mythical world we know in broad terms. It preceded all the poets
who described it in that sense. Homer in the ninth century B C,
in the eighth century, Christ and others did nothing but elaborate a pre-
existing mythical matter. This means that they took back myths that already existed and
put them in writing. That' s why you can' t say Homer
invented mythology. They didn' t do it either. What they do is
somehow organize and transcribe it. They did not create it the myths once expressed
and divulged by the poets. This is important that it was for poets,
but for priests. That is why they could be counted in many ways.
That is why there are so many variants of each story and then they became
a theme of thinkers and philosophers. From that moment on, the myth loses
its fruitful poetic fullness, leaves the sphere of imagination and makes it enter the
rational field, where it serves as an element of conceptual, moral, social
and political speculation. So here you go seeing because I decided to enter Roman
myths, although it had been for the Greeks, because it is already when
it comes true from the original myths, as we have spoken them and come
to represent moral, social and political aspects. It is then sought in the
myth, not the psychological density of the creative act that produced it, but
the moral allegory. Let' s see how less good and bad allegories.
True, from this attitude toward myth arose the allegorical explanation, which consists in
assuming for mythology an ambivalent structure, that is, the duality of an apparent
sense and a hidden sense. It was concluded that, looking in depth,
the myth would allow a doctrinal background to be transparent, although hidden and not
only afraid of you or or or on. And it is because of this
theme, as of teaching, that it is going to have a particular boom
in Rome, because the spirit of the ancient Romans is going to be eminently
pragmatic. Then it is given as a utility, so tangible measurable to these
accounts, which was not so in Greece. So this is not an attempt
to put an end to the myth, but a criticism made in the name
of a certain kind of rationalism. The myths have not died, they are
then subject to interpretations from which other less poetic figures, endowed with general normative
principles, can emerge, which were known as allegorical divinities. The Xenophan philosopher,
who is like the sixth century BC, rejects the Olympus and his gods,
because, according to him, there is a god above all gods and
men, neither his form nor his thought resembles those of mortals. The same
attitude contrary to the mythology described by Homer and Porcied, is also assumed by
such in the century between the seventh century VI, before Christ, by Plato,
by the later Stoic philosophers and the Alexandrians, this is already the Hellenistic
period. In addition, it was the Stoics who initiated a systematic allegorical interpretation
of myths, using them to explain mensing processes and human behavior. That is
why they are going to enter Rome, because it has already been rationalized,
and philosophy is much more popular, although philosophy, of course, began in
Greece. It is in Rome where it will have a greater reach or since
the Hellenistic period. Let us remember that the legnistic period is after the conquests
of Alexander the Great, when it merges into Greek, Persian and Egyptian cultures
and all this knowledge, as it will expand throughout the Mediterranean. Then the
Roman Empire will take over all this territory. In fact, they' re
going to call the Mediterranean the Mare Nostrum. And that is where it is
the rise of these allegorical divinities, which are a kind of reinterpretation of myths
or looks of myths. From the philosophy with the historical example of these thinkers,
allegory took on ever greater strength to the point that myth was used as
a moralizing example by many Christian writers during the Middle Ages. The Middle Ages,
as you know, comes after the classical world, basically from the 16th
century C, when everything is now officially Christian. Then the Italian Renaissance,
let' s say, again discovered the myth and restored it to its original
forms, demonstrating that the allegorical exegesis cannot go beyond what Greeks and Romans did,
for it would be like wanting to reconcile the irreconcilable forms of life that
the ancient religious perspective invented with its imagination, the one cicated by problems of
natural order and the forms of life instituted by monotheism, essentially inclined to transcendence.
Then it is going to try to return as to the essence of nature,
after having gone through a time as of Christianitys. But then allegorical divinities
are personified concepts. Allegorical divinities represent the abstract concepts of humans about vices and
virtues, and were used to orient human behavior in society. In this way,
Nike and Victoria symbolize the triumph in war and also the triumphant participation in
civil life. It is a peaceful divinity frequently appears related to Minerva, which
was atheistic to the Greeks and sometimes as the epithet of this goddess the friendship
that is like filia or to my site is Sons another allegorical divinity is not
linked to any myth. It is an abstraction called divinity of the great souls,
but there are also the Erinias or furyes, the revenge that is the
ulitio indacta, called in Greek Nemesis and punishes crime or excesses, taking care
that mortals do not try to equal the gods Themis the order established in the
universe and among humans and, by extension, the law, is one of
the rare divinities associated with the Olympics. He was wife and advisor to Jupiter
Zeus for the Greeks. More than justice, Temi incarnates the law his marriage
to Zeus Greek expresses how God himself can be subjected to it which, at
the same time, is his direct emanation of justice. As for administration of
it is called dicky Eris. It represents discord and enio war. This last
regular companion of Mars, the god of war, the Greek Ares, became
of great importance among the Romans, who invoked her under the name of Belona
before her temple in the field of Mars. In Rome a column was erected
where the war declaration ceremonies exposed a bloody Homonoa dart personifies the concord. In
Greece it was especially venerated in Olympia. In Rome, her first temple was
built in the sixth century B C, and there the faithful venerated her to
ask her to keep the city in metis harmony. Prudence represents before all according
to the conception of hearing, wisdom in the sense of preudentia foresight. Her
representations show her as a two- faced woman, one turned to the past
and the other to the future. But I was also mania that is madness.
I bound, the error, the misfortune, and ward off deceit.
They are agents of divine anger, sent to those who do not observe their
rites. At Is mainly the goddess of the fights. His feet are light
and do not touch the ground. It causes difficulties for humans walking on their
heads. For some, as a daughter of luxury and leisure, she came
represents poverty, platoon, makes her mother of eros, love, the great
leveller of the social classes that she would have conceived from pores the abundance for
theocritus on her part, which is already from the third century, good before
Christ, Veia is the mother of industry and the arts, since it is
moved by her that men are engaged in work. Dj The fortune, although
I do not know the Homeric poems, was of great importance during Hellenism and
especially in Rome, where each emperor had his own goddess Fortune. That is
why their names and representations are countless. Limos, famine is the divine punishment
against ungodly and arrogant men. According to the Roman Latin poet Virgilio of the
first century to Christ, Limos lives at the gates of hell. Ovid,
Latin or Roman poet. Also in the first century she describes her as a
livid, pale, fleshy woman with sunken eyes and protruding bones. Lette Oblivion
is the sister of death and sleep. His name was given to a fountain
near the oracle of Trophony in Beocia. Pilgrims were to drink their waters during
prophetic ceremonies. How is the allegorical divinity of the feasts and Momo the sarcasm
are inseparable companions. The parties go with laughter and sarcasms are friends of fun.
Momo personifies the mockery and lived in the olympus, but by his irreverence
he was expelled from the company of the gods and bris, for his part,
is the inordinate inducement of humans to forget their mortal condition and to desire
to equal the gods, what attracted him to the divine punishment for his pride
and lack of measure deimous is. Frightening and fobos is fear. They are
brothers, sons of Mars, they travel through the camps of the Homer War.
He considered them powerful gods capable of seizing the bravest heroes. There'
s also tones. The envy feared by the Romans, they used to dedicate
religious ceremonies to keep her away from her children. She was depicted as a
squalid old woman holding snakes that gnaw at her heart. Old age was personified
by hierarchies represents decrepitude and sadness. He dresses in black and leans on his
cane. Many times it appears covered with dry leaves and carries a chalice or
ampoule that show its relationship with time. There are many other allegorical divinities invoked
with less fervor. Some humans tried to tie them up and others feared them.
These divinities, though abstract, crystallize the concreteness of human relationship in the
sphere of consciousness and are presented as firm and definite points of action. Simarte
is mythologically the god of war and psychologically represents by his mentality of brutal and
primary man, violent and young, an animal. Finally Enio, allegorical divinity
expresses the war itself ended. War will be the field to nikey victory and
Irene peace marte. Instead, he continues to seek new wars. Consequently,
it can be said that allegorical divinities are not myths because they do not articulate
properly poetic and global visions, but in the intimate, they are understood and
committed by the myth, by extracting from it its vital nucleus, episodic conformation
and symbolic structure. The myth elevates the natural phenomenon that is perceived by the
senses rain, lightning, vegetation, birth, death, moon sun fertility of
the earth to an impalpable vision of the content, denouncing the mystery of its
universality, But at the same time, corporatizes human subspecies. The cause of
the phenomenon itself is the cause of lightning and rain. But despite possessing majestic
figure of superior divinity, it is represented not only with features, but also
with human passions, which makes it unstable and questionable themis. On the contrary,
it retains as allegorical divinity the stability and continuity of action, because it
personifies not a mystery, but such a concept that of fast feet was the
goddess of error. No mortal in the world can escape the art tricks the
error with fatal caresses. The deceptive goddess envelops humans in her entanglements. In
that lies its purpose and the greatest pleasure of its existence. In distant times,
Até lived in the Olympus, fomenting serious discord among the gods. He
silenced the pleasant conversations that once gladdened the testines, caused the divine gazes to
be lost sad by dark runners, causing the immortals to fight in every way
possible. He insinuated words in their ears that always led them to mistakes.
He placed behind his back heavy browns of guilt born of his fallacious acts.
One day, Jupiter got tired of so much discord. He got tired of
seeing the gods go wrong and making tremendous mistakes himself. Airado, the god
of the gods took me by the hair and threw her to the earth.
Expelled from divine society, the goddess moved to live among humans, began to
disturb the hearts and to divert the hand that moved in a gentle gesture to
make it an instrument of her deceptions, her designs. The humble preces and
lame daughters of Zeus, even though they undo many of their intrigues, fail
to completely repair the evil that spreads to you night and day. They follow
the traces of evil divinity, but before it has light feet and without letting
go it walks through the world, stripping mortals of their peace of mind.
He has fun deceiving them by pretending to show them the right way and leading
reality through tortuous ways that only bring them evil. Preces don' t always
arrive on time. Many times, when they come to tea has already passed,
they find only laments of repentance or rebellion on their way. And they
have nothing left but to comfort the miserable mortal constants deceived by the contrivances of
the goddess ate. Several centuries later, the sculptor Stéfano Maderno conceived a justice
tired of sad expression that carries in the discouraged arms a balance of gold and
an axe of lictor, symbol of administration of justice. The famous victory of
Samothrace sculpted by an unknown artist of the Hellenistic period. It shows victory as
a beautiful woman with large open wings. Luca Giordano, for his part,
a Renaissance painter, represented wisdom as an exuberant and young woman who gives a
key to the inventive and a hammer to the industry for siodo metis, prudence
or foresight. It is wisdom for theocrit, industry and the arts are daughters
of peña to the poverty that induces humans to work. For his part,
Oine the punishment, avenged the god Apollo Lino was born from the love of
Apollo and Samati. However, the mother could not show her child to the
world. He was afraid of his father' s anger. The king of
Argos, useless caution, the secret was soon discovered and the ruler, doubting
his daughter' s word, who in tears, claimed to have joined the
Apollo God, rejected the child could not look at it without being ashamed of
what he considered an adventure unworthy of Samate' s condition. Neither the cry
of the creature nor the mixed pleas to the sobs could dissuade him from his
vengeance. Lino was thrown to the dogs and his little body devoured before Samate
' s almost mad eyes. She could not mourn much the loss of her
son, for Crotopo soon commanded that the Matasen there was no more love in
the heart of the king of Argos, nothing but revenge. He thirsted for
honor and filled it with the blood of his own. He forgot about Apollo.
The god loved Zamate and also called that child who could not live.
His love and sorrow turned into hatred. He also desired revenge and to realize
that desire sent Poine the punishment to the kingdom of Crotopo. The emissary of
Apollo came to Argos and began to devour the children of the city insatiable.
The cry of despair came to all homes no longer heard childish cries and mothers
tried to keep their children secret. But Corebo, a young man of argos,
decided to fight the monster. Arrived from the Olympus to mourn his homeland.
With great courage, he faced the punishment and killed him. Thus,
Corebo was stained forever had interfered in a divine vengeance. Poine' s death
became an unbearable burden. In search of redemption, Coreo ventured along the paths
of Delphi. He arrived at Apollo' s temple hesitantly low eyes stripped of
his former bravura Humbly took a sacred tripod and put it on his shoulders.
For the long time, the r by mountains I Valleys bent under the weight
of his burden, aged carrying his penance. But one day, when no
one remembered how much he wandered the world, he felt his shoulders light and
saw the tripod fall on the grass. He understood that forgiveness had come or
had come and he no longer wanted to leave. In the same place where
he was freed from his bale, he founded Megara, a city where he
lived until the end of his days. Another is the story of Tige who
for love makes a slave a Serbian king. Tulio didn' t expect anything
from life. The future only promised him suffering and humiliation. Few knew his
name. I didn' t even know the respect. Due in principle,
to all men. He was a slave. Day after day, under the
burning sun he cultivated the grapes with which the wine was made, whose taste
he would never know. On winter nights shrugged among broken blankets, he felt
the cold that penetrated the slits of his hut and prevented him from falling asleep.
On summer nights. The intense heat and insects contributed to tormenting his body
and burning with fever, but humbly accepted his fate and loved the gods with
his simple heart. The time did not seem to run for him and,
instead of bewitching him, the working life and the warmth of the sun embellished
his beautiful and pure features made a goddess fall in love with him. The
fortune if he spent long silent nights contemplating that dream agitated by poverty, he
often leaned slightly on his feverish head, trying to refresh it and blew in
the warm air to chase away the impertinent insects. Increasingly, the beautiful face
and slender body of being Vio Tulio captivated the goddess Fortune. The slave continued
to feel that his nights became more pleasant and he was on his way from
rest and happiness to his work. Nobody buys the reason for that sudden move.
Neither could he himself explain the mystery that enveloped him until one night he
pretended to sleep then he perceived that a fragile and beautiful figure was sliding through
the door, approaching him quietly and delaying by contemplating him leaning over him.
Servio Tulio got up delighted never knew who was the most amazed. The goddess
wanted to flee, but in the hesitancy of her gesture she saw that her
hands were still caught, among his. First they changed words, shy smiles,
little by little, approached, touched and finally joined. Servio Tulio'
s life was transformed and he made him king first of his heart. After
the Romans. The life of slavery was left behind in time, but it
was not extinguished in his memory. Servio Tulio ruled with the wisdom of those
who have known suffering. As sovereign, his first act was to thank the
goddess for helping him, instituting his worship in Rome and throughout his reign he
endeavored to inculcate in the people the veneration of Fortuna, showing her that she
is always attentive and willing to provide joy to humans. For its part,
another allegorical goddess has a placid face, eyes turned toward the sky, young
body, blond and long hairs. It floats over humanity and inspires it in
prudent acts and from them is reciprocable respect and fear. There are a little
more complex deities like the god Sarcasm who offended the Momo Olympics. Sarcasm was
born of sleep and night, but although its origins are dark and quiet,
they live by loud mockery. Nothing escapes his eyes that shine attentively behind the
mask. Not only humans, but gods fear their irreverent words, born of
quick reasoning that quickly reach their ears and hurt their hearts. Momo is a
discontent in the best human or divine action, in the purest or noblest action,
He always finds a reason, however small, to spread on it.
The mockery is the mockery itself. Gods and humans feel naked when he looks
at them and feels their nakedness proclaimed the world. When a smile or a
comment sprouts from the mummo lips that does not admit a reply, but the
calm attitude of those who do not fight seriously the lively and constant smile,
the grace and expression all in Momo delights and amuses when their ferocious sayings have
as white defects others. His mood is corrosive. He walked through the olympus
followed by a smiling court, always looking for a victim. The sarcasm marked
his gesture one day. However, the secret fear of being exposed overcame the
pleasure of cursing and led the divinities to expel mon The motive could be banal,
but it implied the gods. Tell yourself there was a fantastic fact tournament.
Neptune, known as the Greeks' possession, gave birth to a magnificent
bull with its vibrant noses of Vulcan fury, known as the Greeks' fest,
created a man and bewitched by his perfect Minerva work. He also worked
seriously and built a very large, very solid and very comfortable house. Which
king would give all his treasures to dwell in such a beautiful building. The
three gods praised their own work. Everyone was sure that their work was the
best and everyone argued without listening to the arguments of the others were blind and
deaf for what was not the work of their hands and so they came to
no conclusion. Wanting to put an end to the situation, they called Momo
as the arbiter of the excellence of his serious work. For the first time,
the god Sarcasm examined the facts, toured each one with attentive and critical
gaze, but soon the smile Burlona rose to his lips fruit of a dangerous
thought and exposed his conclusions the bull did not have the horns well placed.
They had to be closer to the eyes so that he could hurt more accurately
or, if not, closer to the homoplates, so that his stroke would
have increased violence. The Vulcan man didn' t escape criticism either. He
was not perfect, as his author thought, he was missing a window in
his heart. So everyone could see his feelings that he was giving to Minerva
Momula' s house toured, touched the walls and felt it was extremely solid.
The goddess exulted feeling victorious, but soon the smile died on her lips.
His house said Momo was extremely solid, which prevented him from moving in
exchange for a bad neighborhood. You couldn' t take it from one place
to another. That wonderful house, the wrath of the offended and ridiculed gods,
fell upon Moho, angry and violent voices rose up, fists closed threatening.
And that was the last day, the last day that Momo stepped on
there was expelled without smiles, the faces contracted, ordering him never to return
like sarcasm was to give among humans, he began to live among them,
talking and laughing as if nothing had lost. And among humans he also finds
countless reasons for amusement. With this we can see that not always does the
human spirit create allegories that are beneficial to it, such as prudence, justice,
peace, the existence of divinized metaphors such as mania, madness, tie,
error, apate, deception And Momo and sarcasm well illustrates the fact that
imagination is also capable of elaborating fugitive mechanisms that renculate the order of society and,
fundamentally, that they are reflecting aspects of the human condition that cannot be
completely eradicated from society. For their part, wisdom, justice, truth and
peace constitute an eternal search for the human spirit, the supreme ideal that should
move peoples, individuals and civilizations. But now let' s talk about Niso
and Eurialo, a soul in two bodies. Even the brutality of the struggle
failed to weaken the friendship of Niso and Eurial. Nothing could separate them and
many said they were two bodies with one soul. They left together with eneas
when the destruction of Troy toured many lands together and overcame many men. They
always fought bravely. Strengthend by the greatest of feelings. They were looking for
the promised land for the defeated Trojans to accompany Aeneas to a new homeland somewhere
in that immense world populated with humans. In this search they went to give
the Lazio and there they decided to take root. At first, the local
population looked at them with suspicion, but soon received them warmly and the Latin
king himself conceived Aeneas the hand of his daughter Lavinia. However, peace in
the new land was to be ephemeral. In the vicinity of the lazio lived
the rútulos, whose king turned you in love with the vineyard and nourished the
burning desire to marry her. One irritated day the foreigner, who suddenly snatched
his beloved Princess Turn, decided to promote war against him. The struggle exploded
furiously in the Lazio camps. In present- day Italy, Aeneas did not
have enough weapons or soldiers to confront the enemy. He then decided to leave
for other kingdoms in search of vigilant reinforcements. At his guard post. Niso
and Euria knew one night that the enemy was going to attack and resolved to
warn Aeneas, but to find him it was necessary to cross the enemy field
by stepping on the ground. Wet. Niso and Eurialo walked among the rútulos
the warriors slept tired of so many battles and in sleep several of them plunged
into the darkness of death, crossed by the weapons of the two Trojans who
took advantage of that moment of rest to avenge the lost lives among their ranks.
Some soldier wakes up to the suffocated gestures and groans and reacts Niso and
Euria. The surprised are separated and sought out in the darkness, having confused
in the night the hand that the friend suddenly seeks, Eurialo is surrounded prisoner
among enemies. His scream freezes his chest and his partner Niso realizes that he
has no escape and that they are both alone. Each one comes near without
being seen and throws a dart. The rútulos fall without life the look of
bolsente. The enemy chief travels the field, full of hatred, surprises Uríalo
and condemns him to put out with his own blood the death of his soldiers.
You can' t even hear the meth and run towards the group exposing
themselves to vuelcent revenge wanting to defend their friend. He accuses himself, but
his courage is in vain. His burning does not disturb the enemy heart.
Coldly, the commander of the rútulos hammers the weapon into the chest of eurialo
anger causes nest to be thrown upon the warrior, but other arms imprison him.
She debates herself like a wild beast, but she is not afraid of
the desire to kill the one who separated her from her friend. It guides
him in that unequal struggle, stopped with limited movements and death so near.
Even so, he can' t hurt Bolsente. Soon after he dies murdered.
His body full of fury. He' s been lying still on Uria
' s body recently. Both dead on the same mission both united in the
Kingdom of Shadows, as they were in the Land of the Living. For
its part, Nemesis, the allegorical divinity of revenge punishes the pride of cres
hidden from above. She watches and punishes severely, but with justice. Now
Nemesi' s eyes have turned to Creso. The king of Lydia Cretius rules
all the peoples of Asia. He is often powerful, rich and happy.
He lives in luxury surrounded by people who only take care of serving him.
I believe you have nothing, for the faithfulness of his subjects makes there is
no enemy capable of facing him. Creso has everything with excess and it is
precisely the excesses of goods that attract the attention of Nemesis. Divine vengeance,
the mighty king of Lydia should fear it, but fear is far from his
heart set on his golden throne grew. He feels as invulnerable as a god.
It doesn' t even happen to him through thought, always back to
his own greatness that one day he could lose all his goods under the blade
of a sword moved by ambitious hands. But in the mind of Cyrus,
the king of the Persians set forth bold plans, plans to conquer the treasures
of the Cresus. The desire to overcome surpasses the consciousness of one' s
own weakness. Nemesis inspires him boldness and without his own knowledge, decides to
help him. In the silent dawn, the Persian soldiers penetrate the palace of
Creso, all the cities enter the struggle and there is no fidelity that exceeds
the value of the invaders, the joyful sound of the chants and the parties
is replaced in the air by the shouts and the noise of the weapons.
The pleasure of life is trued in the pain of war and at the old
table filled with hunger surrounded by weakened bodies, laughter disappears and tears appear on
the discolored faces. Nostalgia dwells in all hearts, mourning covers all homes.
Peace was lost in hatred and it always grew so sure it is forced to
remember that the little one has little to lose nemesis. He gave strength to
Cyrus and he defeated Cresus in battle. There' s nothing left of the
old pride. His hands, accustomed to molice and caresses, are wounded in
a useless struggle. For holding back something of all that was his and finally,
inert voids like the very lifeless body of the proud sovereign. From above
nemesis smiles satisfied. Cyrus' joy is logical. He barely rests from his
victory. He prepares to rule the people who inhabit their new territories, but
Cyrus will not even be sporadically happy. Another of the allegorical divinities was Astrea,
which symbolized justice. Legend has it that she lived among men in the
Golden Age, when all were good and free. But then the world became
the image of hell, filled with fear, selfishness, war and revenge.
Astre then fled to heaven, where he became the constellation of the virgin known
as the Virgo. Another interesting allegorical divinity is the persuasion that helped Theseus unite
his people. When Theseus took power in the attic, he was not happy
with thought. I was walking the almost deserted streets of Athens. He didn
' t hear laughs or see a kid playing. The absence of his subjects
hurt his soul. The village is scattered in the fields. Every human lives
his own loneliness, but I want to know that only the Union of all
can strengthen the kingdom, create an atmosphere of love and joy. During the
night. The silence of the empty streets weighs him not let him sleep.
I wish to waste long hours looking at the stars in search of a means
to gather their people. Since he ascended to the throne, he has done
nothing, because he had been robbed because of the conquest of the crown,
he had not realized that he had no one to rule over. Or little
conceives an idea. Motivated in his spirit by a new light, which is
prepared by his luggage, part in search of his subjects, goes to the
fields and from house to house, mendicates company with words full of promise,
persuades him there accompanied by persuasion. She persuades everyone to come together and live
together. Soon after, Athens is changing and people are arriving from all over
in a spirit of staying. Houses are built, neighbors know each other,
laughter rejoices, naked walls and children play and run under the eyes of mothers.
Athens is reborn quickly, it is colored with life. The work gathers
hands making them strong, because the energy of all converges in a common work.
Walking through the streets desires, he feels them different, he feels them
alive full of human warmth, but in his work he has had an allyed
grian and I it the persuasion. Without it, his kingdom would continue to
be an almost empty space. To thank her for her intervention, I wish
she instituted the worship of the Goddess in her domains and she continued to protect
Athens, which flourishes to become the great center of Union of the Attic populations
and the great work of Theseus, the king. This has been a space
in which we have then spoken of the main acabolic divinities. Let us not
forget that fortune is the fate of every human. I mentioned earlier. It
was not sung in Homer' s poems, but it was a very important
divinity in the world in classical, especially in Rome, where it was said
that each emperor had his own fortune, just as each of us has it.
Let us not forget then the allegorical divinities that accompany us a hug.
And until a next episode.