#<- as this hymn is the foundation myth of that cult and what i reconstruct | Explore Tumblr Posts and Blogs

iliosflower · 2 years

Text

Persephone's Abduction

"Persephone went willingly! Just check the oldest myth." - one too many a person on tiktok this morning.

Alright, I will. I'll use the Homeric Hymn to Demeter (7th century BCE) for you.

"[..] but broad-pathed Earth gaped wide

On the Nysion plain where the lord, the Receiver of many, rushed forth

With his deathless horses, Kronos' son who has many a name.

He seized her against her will, and aboard his golden car

Carried her off, lamenting; she uttered a piercing scream"

(line 16-20)

"When the maiden shrieked in appeal to her father"

(line 27)

"While the goddess [Persephone] viewed earth and starry sky, and the strong-flowing sea

Teeming with fish, and the rays of the Sun, she still hoped to behold

Her dear mother again, and the tribes of gods eternal in race;

So long did hope soothe her mighty mind despite her grief."

(line 33-36)

"Sun, [Helios], as a god for a goddess [Demeter] show your regard for me,

If ever by word or deed your heart and spirit I pleased.

The daughter whom I bore, my sweet offshoot of glorious form,

I heard through the murmuring air giving vent to an anguished cry

As though overpowered by force, yet caught no glimpse with my eyes.

[...]

Who took her without my consent against her will by force

And vanished -"

(line 64-72)

"And the lord in his [Hades'] halls he [Hermes] discovered seated upon a couch,

And he had his revered spouse by him, though much against her will,

Since she longed for Demeter, her mother -"

(line 43-45)

"She [Persephone] quickly leaped up in delight, but secretly, glancing round,

He [Hades] gave her to eat a pomegranate's honey-sweet seed, so that there

By revered Demeter the dark-robed she would not for ever stay."

(line 73-75)

"I [Persephone] at once leaped up in delight, but Hades secretly put

A food as sweet as honey, a pomegranate's seed, in my hand

And using violence forced me to taste it against my will"

(line 412-412)

Photo credit here.

#can you tell i'm tired?#worship hades and persephone together - see them as a happy couple - that still does not deny what's in the myths.#you can't rewrite it and 'correct' people on the 'true story'.#it's about grief and forced marriage and being torn from your mother. it's about demeter and persephone.#persephone deity #persephone worship #demeter deity #demeter worship #hades deity #hades worship #demeter devotee #homeric hymns #kore #hellenic polytheist #eleusinian mysteries #<- as this hymn is the foundation myth of that cult and what i reconstruct

740 notes · View notes

saffronveiled-dreams · 4 years

Text

Unbinding the Hair: In Defense of Magic in the Hellenic Polytheist Tradition

“Shall I write about things not to be spoken of?

divulge what ought not to be divulged?

shall I utter the unutterable?”

Julian, Oration 5, Hymn to the Mother of the Gods

To be a hellenic polytheist is to advocate for the glory of the Gods; reach your arms out to embrace their warmth and lower your head in respect of their unimaginable power. It is generally believed that if one has trust in the Theoi then one has all they need. Among my fellow polytheists who follow a strictly reconstructional, or even revivalist, religious structure it is common belief that it is up to the Gods to take our wants, needs and desires into favor; and any personal dabbling in fate, especially in the form of magic or witchcraft, is hubris - an insult to the Gods. Many of our official religious organizations (Hellenion, Neokoroi, and YSEE to name a few.) are openly against the use of magic in conjunction with traditional hellenismos.

If I am going to dismantle and combat this belief, it’s important for me to shed some light on the foundation for many HP Recons disdain for magic and explain its place in antiquity. In the major city-states of Greece, particularly Athens, witchcraft (specifically baneful magic was titled as such; curses, love spells, etc.) was outlawed and practitioners were persecuted. Not only was it feared, it was described as impiety and profane. If we are going to base our religion around the common state cultus of Athens then we should also note other religious requirements, perhaps about how we shouldn’t mention, or even utter the name of mighty Haides, also note that there are sources citing that Attic peoples did not worship Ares. Yet, interestingly, many of these formal Hellenismos organizations list their own ordained Priests and Priestesses, some of which are devoted to both Haides and Ares. Blasphemous! Unheard of in the old Greek way of life and faith!

...Or is it?

To have a religious practice that is only using sources from the common state cultus of major Greek cities is to turn a blind eye to the undeniable fact that one’s practice would be... rather sparse and open-ended without any of the seasoning that other minor city-state and mystery cult adds; particularly that relating to the natural world, various Theoi, the afterlife, and rites pertaining to such. Despite the fear of Haides’ name, there were temples erected in his honor. There were temples and festivals dedicated to Ares. Many examples of sacred symbols, rites and ways of devotion actually stem from preserved citations of religious behavior branching out from the common cult. I think it is also worthy to note that while much of Greece outlawed the practice of necromancy, it’s hard to ignore the relevance of the Necromanteion of Acheron; a temple for necromancy. Should we exclude these because they weren’t always honored by the major city’s common Priest?

Many of us understand that our religious praxis will not mirror that of our polytheist peers and it’s important to understand this rings true for the ancient people as well. Ancient household worship was not temple worship and temple worship was not private cult worship yet someone could indulge in all of these to fatten and enrich their praxis.

I mention this because the sources we have detailing ancient Greek magic and witchcraft (particularly that of the PGM) are written and passed down from initiates of various private cults - especially that of the mysteries. If we take a look at the initiation rituals explained in the papyri, we won’t see your typical temple worship however the nature of the spells has one believing it’s still a Greek commoner (a spell for a failing business, an unwanted relationship, unrequited love, the victim of thievery, a slave with abusive masters, etc.) It’s generally believed that magic was taught to these mystai from various Gods. A good example of this is in the rather simple spell PGM IV 1265-74 where a secret name of Aphrodite "that becomes known to no one quickly” is used. To me, this implies a rather strong and long-term relationship must be met with the Goddess before one can learn this spell. It’s also not uncommon to find myths detailing various “priests” of a God as a practitioner of magic (see Medea or Kirke, priestesses of Hekate.) It would be very hard for me to believe that the Theoi would teach their devotees impious behavior.

When we pick apart the complaint that magic is hubris, we find the idea that magic is actually someone trying to command, or even force, the hand of the Theoi. Ancient Greek magic was not only initiatory, it weaved animism throughout its formula. You can find this in the term “dynamis.” The Greek’s term for the magical consciousness within nature and the practitioner. If there is "dynamis," or magical power in everything around us then it is divine in some way. I believe that the dynamis of plants, rocks and water are specific daimons that connect back to the Gods through planetary correspondence. One cannot perform a spell if they don't work with the right daimons, or dynamis in question. You can also ruin the dynamis of the material you're working with or even simply not be granted its assistance. For instance, ritual harvesting of plants is very important and the Greeks would only use bronze blades to cut or dig (iron is said to kill or remove power from spirits or lesser daimons) and would do certain ritual acts (singing, using a specific hand, etc.) before pouring an offering to the ground where the plant was harvested. This was a thank you, a small act of worship. The forces within Greek magic, may they be plant daimons or Gods, are respected. They're feared. They're adored.

To me, this is far from hubris.

I also can’t look away and ignore some of the... magical inclination of certain Hellenic practices. Firstly, there are ancient home remedies such as having your daughter wear a small moon amulet to ward sickness, or placing basil on top of a door to bring in wealth to the home, maybe even sending your son to his exams with a necklace of rosemary. Some may consider this an old beginning to folk magic. However, a more commonly known practice for both antiquity and today would be the Kathiskos. The Kathiskos is a small jar containing olive oil, water and various food from ones home, made every Noumenia (first day of the lunar month) then dumped every Deipnon (last day of the lunar month) and dedicated to Zeus Ktesios. This jar, being stored away in the pantry, has apotropaic tendencies where it will protect one’s food supply. It’s almost hauntingly similar to a very popular spell jar practice that will evolve much later in 17th century Europe; the witch jar. Here, someone will create and bury a jar filled with various items to counteract witchcraft (specifically curses and love spells) and dismantle negative influence from entering their home.

I don’t find the kathiskos to be rather impious, however.

My last, but most important point, is that the Gods encourage us to practice arete; personal excellence. The Gods will assist us and offer their hand to enrich and bless our lives with good luck and prosperity, of course. But this hand is not extended to those who do not try for themselves. I’d like to mention an antique joke here that was used to teach against being lazy and expecting divine influence to fix every problem we may have;

There was a man traveling down the road with a wagon, yet it drifted off the path and became stuck into a sinking in the earth. The man reached his hands to the sky and shook them with dismay, crying out to Hermes. “O’ Gracious God, will you please help my wagon back onto the road?” There was no answer, the wagon did not budge. The man’s desperate prayers continued from that morning until sunset, where his cries stopped once he began to believe Hermes had abandoned him. It wasn’t until late that night in his sleep that the God appeared to him. Angry, the man asked “O’ Lord, why did you not remove my wagon from the hole?” to which Hermes replied, “I would have, if you pushed it!”

This also ties into the delphic maxim “the Gods help those who help themselves.” From the sources I’ve found claiming the mystics being taught magic through divine initiation as well as considering my own personal accounts, I’ve come to believe that magic is a tool for mortals to learn, practice and perfect in order to better their lives. To help themselves.

The Gods have weaved magic into our backyards, it is not hubris to go find it.

#hellenic polytheism #Hellenismos #hellenic magic #hellenic polythiest #hellenic reconstructionism #hellenic revivalism #greek gods #Magic #graeco-egyptian magic #traditional witchcraft #tradcraft #witchcraft #witchblr #pagan #paganism #witch #magician

42 notes · View notes