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Zoomorphic Sculpture from Georgia (South Caucasus) c.800-650 BCE: this sculpture was originally equipped with multiple heads on opposite ends of a four-legged body
This sculpture was unearthed from the central terrace at Vani, which is an archaeological site located in what is now western Georgia (the country, not the state). It was created roughly 2,800 years ago, when Vani served as the religious, cultural, and administrative center for the ancient Kingdom of Colchis.
Above: the full-sized sculpture
The figure was originally designed with three heads on each end of its body, but only two of the original heads remain. Each head is depicted with a crown and an assortment of zoomorphic features.
Several other sculptures with a similar design have also been unearthed at Vani, at the nearby site of Nokalakevi, and at other Colchian sites throughout the region.
Above: a remarkably similar sculpture that was also discovered at Vani
As this article explains:
Terracotta figurines of various animals occur at Vani, but particularly interesting are four-footed figures with multiple heads on opposite ends. The protomes of two-headed and three-headed fantastical creatures with characteristic post-like legs apparently belong to figures of this type.
Above: a two-headed protome from the same site
This design also appears in some Greek sculptures from the same period:
Such figures, also common in the Greek world, have been found in 8th-7th century BCE contexts at Olympia, Delphi, Athens, Crete, Rhodes, Samos, and elsewhere. In Italy, these figures frequently appear in 7th-6th century contexts. Although at present a firm decision on which culture influenced the Vani figures (four-footed with two heads on opposite ends) is difficult to discern, the earlier emergence and wide distribution of such representations in the Greek world suggest a link with Hellenic culture.
Perhaps these new elements in Colchian culture c.800-650 BCE resulted from Greek contacts (still intermittent) in the precolonial era, which were reflected in the great popularity of stories of the Argonauts in the 8th-7th centuries and in the first geographical and ethno-political reports of Colchis. Regular Greek contacts began only c.550 BCE, after the establishment of Greek settlements on the eastern shore of the Black Sea.
Above: another two-headed protome from Vani
Sources & More Info:
The Georgian National Museum: Figurine of a Fantastical Beast
Journal of Greek, Roman, and Byzantine Studies: Vani: an Ancient City of Colchis (PDF)
The image of Medea and Circe talking to each other in Colchian language and Jason just standing there all confused in Argonautica will never stop being funny in my head! 😆😆😆
my attempted very simplified visualization of Colchis' orbital turn/solar day as explained in Lorgar's primarch book, and interpreted by the ancient desert settlers
:3c for my personal notes but thought i would still share
very longgg passage excerpt below cut from Lorgar: Bearer of the Word containing more thorough details about this world's timekeeping
Translator's Note on Time
The world of Colchis is of a magnitude larger than Holy Terra, and consequently even approximations of time by the accepted nomenclature of 'Terran standard' are unsuccessful in conveying the very different diurnal and nocturnal cycle of its inhabitants. Before we begin, the reader should familiarize themselves with the following information.
The orbit of Colchis around its star takes nearly five years - four point eight to be more precise. Therefore if a Colchisian refers to being six years old, they are in fact twenty-eight or twenty-nine Terran years old.
A Colchisian solar day, that is, one complete planetary rotation, is seven point one terran days, or one hundred and seventy point four Terran hours. Clearly even humans, as adaptable as they are, cannot survive with a ninety-hour day/night cycle, and so Colchisian culture developed a system for intermediary sleep and waking periods.
These periods are often referred to as 'days' in many volumes but this can be confusing and portray an erroneous image of events. In this text I have endeavored to achieve a more literal translation of the Colchisian terminology, which is derived from the language of the ancient desert settlers.
'Day', in the following manuscript, refers to a complete orbital turn of the planet, from sunrise to sunrise. This day is further divided into the following times of approximately twenty-four hours each (the exact length depends further upon seasons and locality, and chronometry on Colchis is a dedicated and difficult scientific discipline in its own right): Dawnaway, Mornday, Long Noon, Post-noon, Duskeve, Coldfall, High Night.
These sub-days are then broken down into three further periods, two of wakefulness and one of sleep, approximating eight hours each. These three periods are called wake-rise, wake-main and rest-eve, with the last being the sleep period (although frequently inhabitants may sleep less than eight hours during Mornday, Long-Noon, and Post-Noon, and slightly longer during the darkness of the remaining time).
One might therefore refer to wake-rise of Dawnaway, being sometime in the first eight hours of the twenty-four-hour period of a new Colchisian day. Custom has it that the hottest time, wake-main of Long Noon, is also a rest period, for when the local star is at its zenith, it is exceptionally deleterious to health to be out of cover. Conversely, rest-eve of High Night is the coldest and darkest period of the Colchisian day.
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Wife of Phrixus, Chalciope, daughter of Aeetes, sister of Medea
She's staring at Phrixus, mesmerised, while he is yapping about random stuff🥰.
The only canonical thing is attested in the aspect of Chalciope is a generalistic characteristic of the race of Helios, that is:
Ap. Rhod. Argon. 4. 727-29:
For all those of the race of Helios were plain to discern, since by the far flashing of their eyes they shot in front of them a gleam as of gold.
The earring is an inspiration of these earrings found in Colchis from the 5th century BC. I found in this post and here a zoom:
Of course, it couldn't be any other way: Chalciope had to have a reference to her husband Phrixus. The earrings represent the Chrysomallos with Phrixus and Helle on its back. The acorns, apart from referring to the original jewel, refer to the oak tree on which the golden fleece was hung, and also refer to the fact that Phrixus sacrificed the ram to Zeus of the fugitives (Zeus Phyxos), and Zeus is associated with oak trees.
4. 123:
And they two by the pathway came to the sacred grove, seeking the huge oak tree on which was hung the fleece, like to a cloud that blushes red with the fiery beams of the rising sun.
2. 1146:
The ram, at its own prompting, he then sacrificed to Zeus, son of Cronos, above all, the god of fugitives.
Fun fact:
Why Iophossa?
In Hesiod fragments edition, GE.F15 it says:
PHRIXUS Scholiast on Apoll Rhod, Arg. ii. 1122: Argus. This is one of the children of Phrixus. These . . . Hesiod in the Great Eoiae says were born of Iophossa the daughter of Aeetes. And he says there were four of them, Argus, Phrontis, Melas, and Cytisorus.
In spanish editions it also says that Acusilaus also mentioned the name of Iophossa.
Regarding this variation in the name, I found a paper analysing the etymology of the names of the figures from Colchis (I have included a reference below; it is in Russian, I do not know Russian, so I used Google Translate). From what I understand, certain authors may have used real names or symbolic names of mythological figures and made calques in Greek. It also says that if we accept that Calciope is a calque of Iophossa, we can trace the same roots that make up the name, which are “ayas”, meaning “metal”, and “abhasa”, meaning “looking like" and can give more information of the "original name" of this Colchian princess.
Lebedev, A. V., & RAS Institute of Philosophy. (2021b). Indo-Aryan names in the saga of Argonauts, onomastics of Colchis and Greek inscriptions of the Northern Black Sea region. Indo-European Linguistics and Classical Philology, 25, 728–782. https://doi.org/10.30842/ielcp230690152546