A Note of Self-Defence

It never fails. Every time this TS/TG bullshit comes up over Pantheacon or whatever else in the greater umbrella community, there’s always aging second-wave feminists, too caught up in their own identity as the victims to see the actual progress that’s happened in the last thirty-five years, at the very least, who have nothing better to say but going on and on about The Plight of Wombynnes Everywhere, and how simply having a uterus is like walking about with a target on your back.

And my gut instinct is to defend myself.

But I don’t, at least not in the comments on other people’s blogs, because well, on the ultimate hand, I’m very secure in my gender and very secure in my knowledge of my perceived opponent’s ignorance. On the lesser hand, I really don’t have the time or patience to waste on such ridiculous people, especially not one-at-a-time. Last year, I had several urges to make a post similar to this one, explaining some of my experiences as a man of TS history and why, contrary to what some very ignorant and prejudiced people may believe, is not simply some perverse “ultimate manifestation of a woman’s self-hatred” (as one such person I can’t be bothered to remember to source once described men of my condition), but something I struggled with for years. Part of this struggle was because of a somewhat feminist upbringing, and part of this was because, being sexually oriented toward other men (and overwhelmingly cissexual men, but that’s simply because of my penis obsession), it’s honestly a helluva lot easier, in many ways, to live with an outward form more apparently female than it is to do so with an apparently male form.

My parents were probably rather unusual for people their age (mother thirty-five and father forty, at the time of my birth —and I was the second offspring of each, my mother having her first child thirteen years before me, and my father having his first seven years earlier) to have the idea to pretty much let my younger sister and I pick out our own toys and cartoons, within reason. My younger sister was actually more of a tomboy than I ever could have been, as I was “that weird bookworm kid” who spent all my spare time at the library or, after library hours, watching old movies, usually with my mother or maternal grandparents. I never saw a film, outside of anything nominally “for children”, made after 1969 until I was maybe eleven years old. I’d put on a lot of my own little versions of Broadway musicals with soundtracks either from my father’s record collection or copied onto compact audio cassette from the library. At the same time, though, I rejected anything pink, loudly protested the notion that my stuffed animals or “playing Barbies” with my sister meant that I “played with dolls”, and after coming home from school, I couldn’t wait to get out of my uniform dirndl and into a pair of jeans because I simply wouldn’t stand for the notion that I did anything “for girls”; eventually, this protest morphed into “doing anything [my younger sister] does” because my mother was seriously becoming distraught with this apparent gender confusion, so I changed it to please my mother —after all, it was only fair that I did so, because when I was six, I overheard my parents in an argument over whether or not to enrol me in this school for the gifted, my mother in favour of this, my father stubbornly against it because my younger sister (who everybody knew was his favourite) “would feel bad”, and my mother eventually blurted out (believing I was asleep and not at the top of the stairs eavesdropping) “That kid is smarter than the two of us combined and deserves this..”, and in spite of my advanced cognitive abilities, I was also clearly six, and since I knew my score, I interpreted this very literally and looked up something at the library the next day, after which, I had concluded that my parents were both borderline retarded, so clearly they just weren’t going to understand a lot of things.

I’m dead serious, too. I believed my parents were mentally handicapped until I was nine years old and it just suddenly clicked with me that it was highly improbable for my mother, a registered nurse, to be mentally retarded, nor was it probable for my father to be so, either (while my father was basically a rag-and-bones man, or as a family friend once put it, “the white Fred Sanford“, I can attest that at least somewhat-higher-than-average intelligence is needed for that work, and he also occasionally worked construction and other manual labour that would be unkind to those who weren’t quick-enough in thinking —I’d hesitate to wager that my father was as high-functioning as my mother was, but he was no Peggy Hill, either, much less a Corky Thatcher ).

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Artemis Eukleia

“Fair Fame” kept coming back to me as something to focus on this syncretic conundrum — for starters, what is this supposed to mean, “fair fame”? I’m surprised that it didn’t occur to me earlier, since I fancy myself a buff of archaic English.

An archaic definition of “fair” is “a beautiful or beloved woman“, and though the word itself is of Germanic origin, this particular use probably comes from the French “belle” and the time of the English ruling and leisure classes being predominantly French.

Kharis Eukleia would therefore have domain over the fame of women, or of women famous for being especially beautiful. This could therefore easily tie in to Artemis’ role as a protector of women, even if it may be at odds with modern sensibilities that Artemis is a rugged, boyish, feminist goddess who doesn’t need to worry about society’s notion of beauty.

Still, this syncretism of Artemis and Eukleia is not the only face of Artemis in Boeotia, but at a glance seems to be one unique to Boeotia.

Boeotian Theoi: Artemis

Oi theoi, I’m finding myself at a real loss for words, and finding a whole new meaning to “getting the hard part over with”. No, seriously, I’m finding it impossible to say much eye-catching about Artemis, so my brain is going to the obvious place, first: A quick summary of domain followed by some C&P (maybe this will get my thinker thinking):

Artemis is, first and foremost, the Goddess of The Hunt and protector of wild things, followed almost immediately by Her role as Protector of Women and Children. I’ve written before that Artemis is Herself a Wild Thing, almost feral.

“You musn’t give your heart to a wild thing. The more you do, the stronger they get, until they’re strong enough to run into the woods or fly into a tree. And then to a higher tree and then to the sky.” —Holly Golightly, Breakfast At Tiffany’s by Truman Capote

She’s regarded as one of the three major “virgin goddesses” of the Hellenic religions, though the Greek term, parthenos, may be more complex than simply “virgin”, as it is also an epithet of Hera.

CULT IN BOIOTIA (CENTRAL GREECE)

I) THEBES Chief City of Boiotia

Pausanias, Description of Greece 9. 17. 1 (trans. Jones) (Greek travelogue C2nd A.D.) :
“[In Thebes] is the temple of Artemis Eukleia (of Fair Fame). The image was made by Skopas. They say that within the sanctuary were buried Androkleia and Aleis, daughters of Antipoinos. For when Herakles and the Thebans were about to engage in battle with the Orkhomenians, an oracle was delivered to them that success in the war would be theirs if their citizen of the most noble descent would consent to die by his own hand. Now Antipoinos, who had the most famous ancestors, was loath to die for the people, but his daughters were quite ready to do so. So they took their own lives and are honored therefor. Before the temple of Artemis Eukleia (of Fair Fame) is a lion made of stone, said to have been dedicated by Herakles after he had conquered in the battle the Orkhomenians and their king, Erginos son of Klymenos.”

II) AULIS Town in Boiotia

Theognis, Fragment 1. 11 (trans. Gerber, Vol. Greek Elegiac) (Greek elegy C6th B.C.) :
“Artemis, slayer of wild beasts, daughter of Zeus, for whom Agamemnon set up a temple [at Aulis] when he was preparing to sail on his swift ships to Troy, give ear to my prayers and ward off the evil Keres (Death-Spirits). For you, goddess, this is no small thing, but for me it is critical.”

Pausanias, Description of Greece 9. 19. 6 (trans. Jones) (Greek travelogue C2nd A.D.) :
“Here [at Aulis, Boiotia] there is a temple of Artemis with two images of white marble; one carries torches, and the other is like to one shooting an arrow. The story is that when, in obedience to the soothsaying of Kalkhas, the Greeks were about to sacrifice Iphigeneia on the altar, the goddess substituted a deer to be the victim instead of her. They preserve in the temple what still survives of the plane-tree mentioned by Homer in the Iliad. The story is that the Greeks were kept at Aulis by contrary winds, and when suddenly a favouring breeze sprang up, each sacrificed to Artemis the victim he had to hand, female and male alike. From that time the rule has held good at Aulis that oil victims are permissible. There is also shown the spring, by which the plane-tree grew, and on a hill near by the bronze threshold of Agamemnon’s tent. In front of the sanctuary grow palm-trees, the fruit of which, though not wholly edible like the dates of Palestine, yet are riper than those of Ionia.”

For the MYTH of Artemis & Iphigeneia see Artemis Favour : Iphigeneia

III) TANAGRA Village in Boiotia

Pausanias, Description of Greece 9. 20. 1 :
“Within the territory of Tanagra [in Boiotia] is what is called Delion on Sea [temple of the gods of Delos, Artemis, Apollon and Leto]. In it are images of Artemis and Leto.”

IV) KYRTONES Village in Boiotia

Pausanias, Description of Greece 9. 24. 4 :
“[At Kyrtones, Boiotia there is] a temple and grove of Apollon. There are also standing images of Apollon and Artemis.”

V) PLATAIA City in Boiotia

Plutarch, Life of Aristides 20. 4 (trans. Perrin) (Greek historian C1st to C2nd A.D.) :
“In admiration of him [an historical war-hero] the Plataians gave him burial in the sanctuary of Artemis Eukleia, and inscribed upon his tomb this tetrameter verse:–Eukhidas, to Pytho running, came back here the selfsame day.
Now Eukleia is regarded by most as Artemis, and is so addressed; but some say she was a daughter of Herakles and of that Myrto who was daughter of Menoitios and sister of Patroklos, and that, dying in virginity, she received divine honors among the Boiotians and Lokrians. For she has an altar and an image built in every market place, and receives preliminary sacrifices from would-be brides and bridegrooms [i.e. as the goddess of good repute].”

Many Boeotians of ancient times apparently regarded Her as syncretic to the Kharis Eukleia, and this seems mostly to be a Boeotian quirk, rather than one of much widespread recognition. This definitely gives me something to consider, as it’s a challenge to my own personal habit of thought of completely separate deities, but this is clearly in conflict with my work order to Boeotian revival.

I’m going to take a walk on this thought; what is it about Artemis that could make Her seem one-and-the-same to one of the Boeotian Kharites (Their primary cult centre was in the Boeotian town of Orkhomenos), in the eyes of so many ancient Boeotians?