What amazed all in support of Skia was her consistent denial of any prescience by her divine gifts from Eos — “her Goddess.” For that was what Eos taught Skia about herself of titanic deification. What Skia received from vouchsafed living dreams, akin to mantic gifts, was an earliest knowledge of all existing states-of-the–art advancing as new ways and invented means to extensive land improvements and their periodic alterations. Accordingly, she learned all manner of techniques cumulative to best drainage possible of the Basin. Her solutions included (1) racing sluices of low and broad dams for spillovers of especially strong water currents; (2) major levies and continuous berms to replenish catchments reservoirs; (3) means to high elevation catchments for summertime irrigation “cover” of whole elevations, each level as selected by turns of period intervals; and (4) a master plan for drainage of whole broad expanses of tillable land.
The only essential dry farming was performed by popular turnouts besides the sisters of sororal college, the communities of tenants and, lastly, the longshore settlements conceived and accomplished at Brauron Cove and Inlet since 1372 BC. Allotments, or kleroi, were the means to apportionments of very friable soils of small average sizes. Thereby a highly atomistic, or individualistic, patchworks of gardens, or “gatherings,” whose tillage composed of numerous edible species achieving their harvests at staggered intervals throughout the “fair growing season.” Seafarers were enabled during shore leaves and winter retirements to become able farmers and strongmen laborers, even while at duty over their “fair voyaging” months of the year. For they had their families to tend their allotments while they were overseas, or else they recompensed landsmen substituting for them as longshoremen by manning the huge musters of corvée labor specific to most strenuous endeavors. So whatever needed mass planting or mass harvestings, including mass weeding at ascertained times within the “fair growing year,” came close to successful communal farming all year long and every years within which the programming of diverse agriculture and the requirements comparable for livestock and small animal husbandry.
In fact, we must regrettably observe, modern high professoriats and their minion scholars are apt to disdain, even insult, matriarchal farming agronomies such as Brauron accomplished to an epitome. They assess them outright communistic and cruelly exploitive, as though performed alike to soviet communes. They were decisively were not communes or soviets, unless all forms of human division of labor, expertise and abilities can be taken as ruthlessly communistic just because some commonfolk populace learns how to make contribution commensurate with their availability to task involvements which must exploit them by the dictates of agriculture. Differing so manifestly as a multiplicity of served needs and labors, they were hardly ordeals as performed throughout warm seasons, winters of fallow and crop rotations, and the late autumns and earliest springs of “chilly night’ periods, or which the alleviation of restful farming lands from their winter dormancy.
To that last end, please find within the depiction a small layout of the Seeding Gardens. By way of the sororal college’s turnouts of their tenant dependents, the novicews and sister postulants tended minute seedlings and other plant propagation by root divisions through both cold soil and warming tilth months of springtime. Those same gardens were also used for autumn plant divisions for propagating fruit tree saplings, bush berries, briar berries and all species whose edible root systems earned vigor from their dormancy over coldest days of winter.
Eos learned through her embodiment as Skia all that was possible by agronomy from her nightly celestial observances abroad the face of the globe. Awhile her Chariot of the Day coursed over the bright band of earliest dawn illumination by sunlight, her brother Helios Hyperion the Sun God so assisting, revealed to her were all manners of newest practical observances. Her sister Silenë the Moon, a curious goddess herself, often illuminated the nighttime dark earth ahead of Eos’ chariot progress ahead of dawning sunrises. The Goddess Moon often helped Eos find particular human activities as they passed below them, each as deserving special observation and learning. The sister goddesses steered each other’s closest attentions upon earth together. Eos learned all and imparted all she earned fully as instructional oration and guidance to Skia, through the living dreams of her receptive nighttime slumbers.
They were dreams that were rendered and retained because precisely memorable, too. Unlike ordinary dreams, which vanish into oblivion as soon as awakenings, a full knowledge imparted by a living dream was holistic of perfect mental retention. By what Skia learned from her living dreams she could explain a major prospect and project of agronomic endeavor for each advanced state-of-the-art; or each as newly engendered by humankind everywhere dispersed our planet earth. She had numerous High Sisters to counsel her, and Sister Elders to teach her how to program tasks. They also afforded her laborers all manners of tools, wagons, beasts of burden and plantation infrastructure. Eos through Skia taught the holy orders such modernizations as Skia went from twelve years old as a novice to thirty years old a leading High Sister. Ever striving along with all who could help, so her managed progress towards the most efficacious ways of supervising the hard labors required of implementing her prospects and projects.
After those years had ended, in 1364, Eos finally had decided that she could rest her self-indulgence with human agronomy. She had been selfish about it, and Skia was owed her promise of an able husband fit to mate her. As soon as that decision, Eos became impatient for lust and love and whatever states-of-art by marriage could be brought to her mortal incarnation. She became Skia of body, mind and soul, thereby to mate vigorously with Cephalos for a splurge of progeny by their love-making from 1363 to 1359, and then again from 1353 to 1347. Whatever Skia’s long patience by celibacy of so many years, she was mbued with an exceedingly long lifetime of youth. Thereby she was fertile and fecund for motherhood beyond the usual measure and span adduced to normal womanhood.
The winter solstice of 1365 dates the completion of Skia’s entire water management system. Through laborious flood control amendments, new conduits finally overcame the extreme inundations of periodic recurrences. There was proof of that in an inundation of three early months the next year. As though a proof by summons of Eos, a major slump of erosion cleaved off the embankment of Mount Parnassos, as though for burial of the entire west end levy. Again, wholly without prescience, her final project being its repair by judicious removal of landslide sands and clay restored comprehensive elevation, a system of them ably integrated, whereby water collection overflowed exactly in accordance with spill over to those contiguous but just lesser of elevation. So the coordinated flow of water as whole shallow basins, until a small deep pond reservoir, a backwater well-dammed by Sandy Sluice. Mismanagement by Brauron’s eastern neighbor plantations caused mud slicks to pour over entirely new terracing, also caused by Skia over prior years. These are just barely seen In the upper left corner of the depiction we see a major washout of flat, slightly sloped plain creeping to barrier wall of the western Brauron Basin. Its force despite constancy of deluge expended, what had clearly carved deeply into the fertile tan soils of the upper Attican MesoGaia stopped.
Skia had lost her opportunity of becoming a festival bride for Cephalos earlier, over the autumn equinox at summer’s end of 1364. Forlorn, despondent by despair of ever earning her promised lover as only he could be for her, Skia found reserves of fortitude to finally accost her superiors with the mission to see her and him to wedlock together. The entire Sanctuary concerted themselves to make that happen in many small and kind ways of expressing eighteen years of their gratitude for Skia. Duly Cephalos became her lover and the father of her children.
Her wedding was sensationally celebrated, all guests in awe that the Goddess Eos had awaited thirty mortalized years as celibate, until, only at last, she decided for Skia and herself to incarnate the consummation of their adoration for Cephalos. A consortship resulted — intended to last no longer than Skia felt prudent to wean their child together. He proved to be Andymnos, born in late 1363. The weaning performed, it was deemed Eos’ expressed divine will that Cephalos’ consortship be annually renewed, whereby two daughters were born, in early 1361, and in late 1359. By the former date, however, Prokris had discovered these hallowed conjugal arrangements – hierogamies – and caused their surcease. So the second daughter was born of Skia’ covert pregnancy, a confinement which passed to term of Skia’s deliverance of her baby while Cephalos’ abrupt estrangement from her.
Sad to say, Cephalos lost Prokris forever in late 1360 to a famous hunting accident, for which he was banished from Attica, also forever. Happy to say, four years of consortship had built an everlasting love, to endure through living dreams together until their respective old ages shared physically apart but ending a death day which they shared triumphantly together.
The final depiction of prehistorical Brauron is an accurate portrayal of settings timely to her hallowed brief marriages to Cephalos.