Category Archives: Bees
Pronounced: BRIJ-id or BREE-id
Etymology: “Exalted” (Old Irish), “High”
Also Spelled: Brigit, Brid, Brig
Also Called: Brigantia, Brid, Bride, Briginda, Brigdu, Brigit, Brighid-Muirghin-na-tuinne, Brighid Conception of the Waves, Brighid-Sluagh (or Sloigh), Brighid of the Immortal Host, Brighid-nan-sitheachseang, Brighid of the Slim Fairy Folk, Brighid-Binne-Bheule-lhuchd-nan-trusganan-uaine, Song-sweet (melodious mouthed), Brighid of the Tribe of the Green Mantles, Brighid of the Harp, Brighid of the Sorrowful, Brighid of Prophecy, Brighid of Pure Love, St. Bride of the Isles, Bride of Joy
Titles & Epitaphs: The Bright One, Fiery Arrow, Fire of the Forge, Fire of the Hearth, Fire of Inspiration, The Powerful One, The High One, Great Mother Goddess of Ireland, Lady of the Sacred Flame, Eternal Flame of Life, Flame of Inspiration, The Mistress of the Mantle
The goddess Brigid is an ancient Irish goddess who pre-dates the arrival of Christianity to Ireland. A member of the Tuatha Dé Danann and the daughter of the Dagda, Brigid’s influence was such that after Christianity’s arrival, she would be adopted as a Saint when Catholicism couldn’t wipe out the old beliefs.
It has to be noted that a lot of early Celtic, Irish history has been lost and what we do have that survives about Brigid is through the filter of Christianity.
Animal: Oxen, Boars, Serpents, Sheep, Domestic Animals
Colors: Black, Blue, Green, Red, White, Yellow
Element: Fire, Water
Gem Stone: Agate, Amethyst, Carnelian, Fire Agate, Jasper
Metal: Brass, Copper, Gold, Iron, Silver
Month: February (“Mí na Féile Bride” or “The Month of the Festival of Brigit”)
Patron of: Arts & Crafts, Cattle, Domestic Animals, Smithing, Poetry, Healing, Medicine, Sacred Wells, Spring
Planet: Sun, Venus
Plant: Bay, Broom, Chamomile, Corn, Crocus, Dandelion, Heather, Oak, Oat, Pumpkin, Rosemary, Rushes, Sage, Shamrock, Snowdrop, Straw, Thyme, Trillium
Sphere of Influence: Agriculture, Divination, Domesticated Animals, all Feminine Arts, Fertility, Healing, the Hearth, Inspiration, Knowledge, Love, Martial Arts, Poetry, Prophecy, Protection, Smithing, Wisdom
Symbols: Brigid’s Cross, Corn Dolly
There are several aspects attributed to Brigid. Some of these are easily figured out from the myths and stories surrounding Brigid. Others do not appear to be so cut and dry as they vary based on individual Wiccan and modern Pagan traditions.
What’s In A Name
I’m sure there are more than a few who saw the title and immediately popped off how there are other spellings to the name Brigid. And they are correct. The spellings of Brigid, Brighid, and Brigit are all variations of the same name. Notably, the spelling of Brigit is the old Irish spelling with the others representing more modern spellings. A spelling reform in 1948 sees the name changed to a spelling of Brid.
It’s of interest and note the Proto Indo-European word “brgentih” (and I’ve likely got that spelling wrong still) that’s the feminine form of “bergonts” meaning “high.” This is similar to the Proto-Celtic word Briganti meaning “The High One.” This is taken to be a cognate of the ancient British goddess Brigantia. In Sanskrit, there is the word Brhati that also means “high” and is the epithet of the Hindi dawn goddess Ushas. This has caused the suggestion by the scholar Xavier Delamarre that Brigid could be a continuation of an Indo-European dawn goddess.
From there, you can see the potential of how this word has continued in various European languages, the first bit of evidence is pointed towards the Medieval Latin spelling of Brigit for its written form. This connection continues with all the modern English spellings of Bridget and Bridgit, the Austrian Bregenz, the Finnish Piritta, the French Brigitte, the Gallacian Braga and Bragança, the Gaulish Brigindu, the Great Britain Brigantia and Brigantis, the Italian Brigida, the Old High German Burgunt, the Scottish Brighde and Bride, the Swedish Birgitta, and the Welsh Ffraid, Braint or Breint.
The Sanas Cormaic or Cormac’s Glossary gives the name Breo Saighead that’s supposed to mean “fiery arrow.” This etymology is considered suspect by scholars today.
Epitaph Versus Proper Name
Further, one thing I found, focuses on the etymology of the root word or syllable “brig.” The name has been noted to appear in a lot of places with numerous, regional variations. When going back to the ancient Celts, this word “brig” is said evoke a sense of power with just the meaning of “Exalted” or “High.”
Noted too is that there are at least three goddesses with the variation of brig in their names. Brigindo in Gaul, Brigantia in Northern England, Brig of Ireland, and Bricta. This has caused some to come to the conclusion that all of these goddesses are the same one.
Parentage and Family
Father – The Dagda, an All-Father figure, King or Chief and Druid of the Tuatha Dé Danann.
Mother – Danu, the Mother goddess of the Tuatha Dé Danann.
Other sources will list the Morrigan as Brigid’s mother.
Cermait, Aengus, Aed, Bodb Derg, Brigid the healer, and Brigid the smith, Midir
Bres – A Fomorian, appointed King by Nuada in order to bring peace.
Tuireann – Another story places Brigid having married him.
Ruadán – Brigid’s son with Bres, he would later be killed by Goibniu.
Brian, Iuchar, and Irchaba – Brigid’s sons with Tuireann. These three sons slew Cian, the father of Lugh of the Long-Arm while transformed into a pig.
Tuatha Dé Danann
Or the people of Danu, they are considered the original inhabitants and gods of Ireland. It should be of little surprise that Brigid is from this lineage of deities. In some sources, Brigid is identified as being Danu herself.
Birth Of A Goddess
Brigid is an ancient goddess worshipped throughout much of Ireland. The few legends that survive, hold that Brigid was born at the exact moment of dawn. That Brigid rose up into the sky with the rising sun with rays of fire or light coming from her head. Wherever Brigid walked, flowers and shamrocks would grow. As an infant, Brigid was fed milk from a sacred cow of the Otherworld.
Otherworld – Liminal Boundaries
As a goddess of the dawn as that is the time of day that Brigid was born, she has a connection to the Otherworld. In the Celtic world, that is the land of Faery. Brigid also owned an apple orchard in the Otherworld and bees would bring her their nectar to the earth.
As a goddess and guardian of domesticated animals, the most common are cattle or oxen. The animals belonging to Brigid are said to cry out warnings. As a goddess of the land, when the land was in turmoil, Brigid’s sacred animals would keen for it.
Cirb – the “king of wethers,” one of the rams that belong to Brigid. The plain of Cirb is named after this ram.
Fea & Femen – These are two of the ox that Brigid is said to have. The Mag Fea, the plain of the River Barrow, and Mag Femin, the plain of the River Suir are both named after them. Other sources will name these oxen as being from Dil and are “radiant of beauty.”
Torc Triath – the “king of boars” also belongs to Brigid. The plain of Treithirne is named after this boar.
Goddess of Blacksmithing
The art of blacksmithing and forging metal has been held as a mystical art in many older cultures and religions. By today’s standards that doesn’t seem so mystical. It does still require a lot of strength, skill, and knowledge to shape and bend molten metal into various forms.
As a goddess of blacksmithing, this aspect of creation also extends itself to other crafts and arts.
Goddess & Protector Of The Hearth
Some have seen in the perpetual fires kept at Kildare, that this also connects Brigid as a goddess of the hearth. Much like the Roman Vestia and Greek Hestia who kept the hearth. The women of the household would keep the home fires going, going over it at night to seek out Brigid’s protection of the home.
With Brigid’s connection to her celebration at Imbolc, she is seen as a fertility goddess as this spring celebration held in February saw many livestock having given birth for the coming year. As a fertility goddess, Brigid is also a mother goddess who would protect mothers and babies.
It is also interesting to note, with Brigid’s name, we see one shortening of the name to Brid or Bride from which the English word for a bride, for marriage comes from. Certain stories out of Celtic lore strongly show the tie that a King has with the land. That there would need to be a marriage to the goddess of the land to ensure the strength and welfare of the kingdom.
The snake enters here as a symbol of regeneration and renewal, connecting her to Spring.
Goddess Of Healing
As a goddess of the arts and crafts and see in Saint Brigid of Kildare, the goddess Brigid is also a goddess of healing, who knows all the herbs and arts needed for healing.
Goddess Of Poetry & Wisdom
As a goddess who oversaw many numerous aspects of early Irish life, it’s little wonder that many people feel an affinity for Brigid. Even in Cormac’s Glossary, written in the 9th century C.E., Christian monks wrote how Brigid is “the goddess whom poets adored.” Lady Augusta Gregory also describes Brigit as a woman of poetry and whom poets worshiped.
There isn’t much known about how the ancient Celts and their beliefs. As a goddess of poetry, Brigid could easily be a goddess who oversaw the passing on of oral traditions and stories. Brigid could also be the goddess who inspires creativity much like the Greek muses.
Filid – This is a class of poets who are known and said to have worshiped Brigid.
Brigid – Deific Title
Back to Cormac’s Glossary, this source explains how Brigid has two sisters, Brigid the Healer and Brigid the Smith. The book further explains that the name Brigid is a title that all Irish goddesses hold. It would explain the proliferation of the name Brigid and the numerous spelling variations as a personal name.
The Lebor Gabála Érenn
Also known as The Book of Invasions, this text chronicles the origins of the Tuatha Dé Danann and their battles against the Fomorians and Firbolgs.
Cath Maige Tuired – During the First Battle of Magh Tuiredh, King Nuada of the Tuatha Dé Danann lost his hand the battle against the Fomorians. As a result, by the Tuatha Dé Danann customs, Nuada wasn’t seen as a whole and could no longer lead.
As a final act with abdicating the throne and hoping to bring peace between the Tuatha Dé Danann and Fomorians, Nuada appointed Bres of the Fomorians king and Brigid of the Tuatha Dé Danann married Bres to seal the alliance.
Side note: During this era of Irish history, lineages were matrilineal, so it really is not as much of surrendering to the Fomorians as it appears.
Second Battle of Moytura – Brigid and Bres’ union would result in a son, Ruadan who later on is killed by Goibniu. When Ruadán died, Brigid began keening, a combination of singing and wailing as she mourned her son’s death. Keening is the Irish custom among women to wail and mourn the loss of their relatives.
Brigid is also noted for the invention of a whistle used for traveling at night.
Either as a goddess or as a saint, many holy wells throughout Ireland were held sacred by Brigid. A practice is known as Well dressing, where rags would be tied off on trees next to trees were the means by which to petition Brigid for healing from her sacred wells or to honor her.
Places, where the water came up from the earth, were seen as portals to the Otherworld and the source of Brigid’s power of divining and prophecy.
Wishing Wells – Water is symbolic of wisdom and healing. There was a custom born from the belief that Brigid would reward any offering to her. Offerings of coins would be tossed into her wells. This custom would become the custom of wishing wells and tossing a penny into a fountain of water.
Brigid’s Well in County Clare – Located near the Cliffs of Moher, this well is located at a church and is near the church’s cemetery.
Brigid’s Well in Kildare – Perhaps the most well-known of Brigid’s wells, the waters of this well were believed to heal any ailments or wounds.
Also called a triskele, this is a three or four-armed cross that is made from rushes or straw. It is an ancient symbol that would be set over doors and windows to protect the home from harm. One tradition says this cross will protect the home from fire.
Also known as Candlemas and called Latha Fheill in Gaelic, this is Brigid’s feast day that is held either February 1st or 2nd, it is a festival that celebrates the first day of Spring within Irish tradition and marked the beginning of the year. Brigid’s connection to the element of fire and as a Sun goddess shows her connection with this celebration. In the Roman Catholic Church, Anglican Communion, and Eastern Orthodox Church, this day is known as Saint Brigid’s Day.
Modern Observances of this day outside of modern Paganism and Wicca often know February 2nd to coincide with Groundhog’s Day, the day when the groundhog comes out and sees its shadow or not will predict a longer or shorter winter. In the Carmina Gadelica, a snake coming out of a mound on Latha Fheill to predict a longer or shorter winter.
On this day, people are known to create the Brigid’s Cross for the protection of the home. A dolly made out of straw or corn that represents Brigid is invited into the house by the matriarchy of the family. This dolly is dressed in white and placed in a basket to bless the house. Offerings of loaves of bread, milk, and a candle are left out. A cake known as a bairin or breac would be baked by farmer’s wives as they invited the neighbors over to enjoy the festivities of a long winter over and the arrival of Spring.
Farmers were known to give gifts of butter and buttermilk to their less fortunate neighbors. Other farmers will kill some of their sheep livestock to send the meat to those in need. Brigid herself, either as a goddess or Saint was known to travel around the countryside on the eve of Imbolc, blessing the people and their livestock.
Scottish Story – In this story, Brigid as Bride is kidnapped by Beira, the Queen of Winter. Bride was held prisoner on the mountain Ben Nevis. In order to free Bride, a spell would need to be cast, a spell that would take three days from the month of August. Freed, Bride the goddess of the sun is now able to bring back the sun and light and thus Spring.
It has been noted that Brigid has two sisters, Brigid the Healer and Brigid the Smith. There’s a strong suggestion that Brigid may have been revered as a triple goddess. Even in modern Wicca and Neo-Paganism, she is a goddess often identified with the Maiden aspect of the Goddess. In this aspect, Brigid is worshiped alongside Cernunnos in many traditions. It has also been commented that as a triple goddess, it could account for there being so many local goddesses who may have happened to share the same name.
Darlughdacha – Dr. Mary Condren has suggested that Darlughdacha may have been the original name for the goddess Brigid, that Brigid as the “Exalted One” is a title.
The name Darlughdacha appears again when Brigid is Christianized as Saint Brigid. Here Darlughdacha is a very close friend and companion of Saint Brigid, even so far as to share the same bed.
Hmm… very interesting. This Darlughdacha becomes the abbess of Kildare after the first Saint Brigid’s death. For it was custom that the abbess of Kildare would take the name Brigid when taking up that role.
Saint Brigid – Catholic Saint
If you can’t beat them, join them! Plus, you can’t discuss the goddess Brigid without talking about her survival as a Saint. Given the name Brigid and its many variations, there may indeed have been a real person who would become the Catholic saint. Though given all of the similar attributes that this ancient Irish goddess and Saint have, Saint Brigid is easily an adaptation by the Catholic Church, where if they couldn’t get people to stop worshiping Brigid. There is even a feast day held on February 1st that corresponds with a pagan festival of Imbolc. In the end, one and the same being.
Mortal Origins – When held as separate from her divine origins, Saint Brigid is said to be the daughter of the druid, Dubthach. Her father brought Brigid from the Isle of Iona, the “Druid’s Isle” to Ireland.
Saint Patrick – Most people know of Saint Patrick as the patron saint of Ireland and the story of his driving out the snakes. What most may not be familiar with, is that Saint Brigid is considered a contemporary to him, sharing equal status with him as Ireland’s Patron Saint.
Saint Brigid of Kildare – This is the title that Saint Brigid is often known by. She is associated with the eternal sacred flames attended to by nineteen nuns in her sanctuary of Kildare, Ireland. These nineteen nuns would tend the sacred fires of Kildare for nineteen days with Brigid herself, being the one who kept the fire going on the twentieth day. The site for Kildare was chosen due to its elevation above a grove of oaks. Oaks were held to be so sacred that no weapons were permitted near them. Kildare was reported by Giraldus Cambrensis and others to be surrounded by a hedge that could drive men insane who tried to cross it or to become crippled or die. This tending to a sacred flame is not unlike the Greek goddess Hestia or the Roman Vesta who also tended the hearth and sacred flames.
With what appears to be a strong survival of a Celtic tradition of vestal priestesses, these women were trained and then would go throughout the land to attend various sacred wells, groves, hills, and caves. This was originally thirty years of service where they would then be allowed to leave and marry. This thirty-year period was divided into the first ten years in training, the next ten years practicing their duties and responsibilities. The last ten years would be spent training and teaching others. This wasn’t just keeping a sacred fire going, this was a study of the sciences and healing arts and possibly the laws of the state.
An interesting note is that Kildare comes from the words “Cill Dara,” meaning the Church of the Oak. The area around it was known as Civitas Brigitae or “The City of Brigid.” The abbess of Kildare was seen as the reincarnation of Saint Brigid and would take her name on investiture. The sacred flames of Kildare would burn continually until 1132 C.E. when Dermot MacMurrough decided to have a relative invested as the abbess. Due to politics, Dermot’s army overran the convent to rape the current abbess and discredit them. Kildare wouldn’t be the same after that, losing much of the power it held and King Henry VIII finally had the sacred flames put out during the Reformation.
Law Giver – During Kildare’s heyday, when the saint Herself reigned, Brigid went from being a Mother Goddess to a Lawgiver, much like the Roman Minerva. During this time, when laws were written and then codified by Christianity, it is Brigid herself who made sure that the rights of women were upheld. Before, these laws had been committed to memory by oral traditions.
The Lives of the Saints – In this text, Saint Brigid is placed as the midwife to Mary and was thus present at Jesus’ birth. Saint Brigid places three drops of water on the infant Jesus’ head. It comes across pretty clear that this is a Christian adaptation of Celtic myth with the birth of the Sun and the three drops representing wisdom.
The stories continue with Saint Brigid being a foster mother to Jesus. Fostering was a common practice among the Celts. When Herod comes to kill all the male infants, Saint Brigid is there to save Jesus from death. From this story, Saint Brigid wears a headdress of candles to light their way to safety.
These stories have earned Saint Brigid the titles of “The Mary of Ireland” and Muime Chriosd, “Foster Mother of Christ.” This is interesting to note as in Celtic society were held in high regard, much like the Italian custom of godparents.
The Two Lepers – There are many stories of Brigid’s miracles and healing. This popular story involves two lepers who arrived at Kildare seeking healing. Brigid informed them that they should bathe each until their skin healed.
When the first leper was healed, they felt revulsion towards the other and refused to touch them or bathe them. Angry, Brigid caused the first leper’s disease to return. Then she took her cloak and placed it over the second leper, instantly healing them.
Apocryphal Gospel of Thomas – An excluded book from the “standard” Bibles, Thomas claims that a web was woven to protect an infant Jesus from harm. Something that is in keeping with Saint Brigid’s deific connections to domestic arts such as weaving wool from her lambs.
Athena – Greek Goddess
A Greek goddess of war, wisdom and women’s crafts such as weaving, Brigid is frequently seen as a Celtic counterpart to this goddess.
Brigindo – Gaulish Goddess
A Gaulish goddess of healing, crafts, and fertility, Brigindo has been equated as a continental cognate to Brigid.
Brigantia – British Goddess
A British goddess during the Roman occupation of Britain, she is a personification of the Brigantes in Northern England and Wexford Ireland. While there are plenty of attempts to link the two as the same goddess, there’s just enough evidence to show that Brigid and Brigantia are two separate and distinct goddesses.
Brigantia is seen as the patroness of warfare or Briga. Her soldiers were called Brigands. This connection sees some scholars linking Brigantia to the Roman Minerva and Greek Athena.
Bricta – Gaulish Goddess
A Gaulish goddess; it has been suggested this name is more a title and belongs to Sirona, a goddess of healing. The name or title of Bricta has been connected to Brig and thus Brigid.
Maman Brigitte – Haitian Goddess
Saint Brigid has been connected to Maman Brigitte as a syno-deity. Maman Brigitte is a Voodoo goddess or Loa who protects those graves within a cemetery marked with a cross. She is the wife to Ghede or Baron Samedi.
Minerva – Roman Goddess
A Roman goddess of war, wisdom, and women’s crafts such as weaving, Brigid is frequently seen as a Celtic counterpart to this goddess.
Oya – Yoruban Goddess
A mother goddess who is a patroness of many aspects such as winds, lightnings, violent storms, death, cemeteries, rebirth and the market place. It is Oya’s role as a Warrior Queen as a protector of women and justice that there connects her to Brigid and Saint Brigid the strongest.
Sulis – Romano-British
A local Celtic Solar goddess of Bath or Somerset. She is a goddess of the healing spring found there. Sulis has been equated with Brigid.
Alternative Names: Mellonia
Etymology: From the Latin “mel” or “mellis” meaning honey
According to St. Augustine, Mellona is an ancient Roman goddess of bees and honey. In Arnobius’ “Adversus Nationes”, Mellona is an important and powerful goddess to call on for taking care of bees, the production and abundance of honey. W.H. Roscher includes Mellona in a list of deities called the ingitamenta maintained by Roman priests to make sure that the correct god would be invoked for different rituals.
Mellona’s importance to bees and honey has been compared to Pomona for her importance with orchards and apples and to Bubona for her importance with cattle.
Sphere of Influence: Bees, Beekeeping
Symbols: Bees, Honey
There’s not much more regarding Mellona that I found. She seems with the amount of lore that I could find, to be a minor goddess.
Other Bee Deities
There are a handful of other gods whose domain included bees. They are:
Ah-Muzen-Cab, a Mayan, Aristaeus, an ancient Greek, Austeia, a Lithuanian goddess, Bhramari, a Hindu goddess, Bubilas, another Lithuanian god, Colel Cab, a Mayan goddess and Melissa an ancient Greek or Minoan goddess.
You could say all of them are the Bees’ knees.
“If the bee disappeared off the surface of the globe then man would only have four years of life left.”
That’s a quote often attributed to Albert Einstein. Much as I am on board with the idea of being better environmental stewards and caretakers, the quote is incorrect. Checking the quote against Snopes, it’s a comment made for political reasons.
Now I’m not saying we suddenly start going out knocking over beehives and going willy nilly with spraying neonicotinoids in our gardens, because a quote got misattributed.
However, I do feel we want to be better Environmental Stewards, taking care of our earth. Yes, the domesticated honey bee is the most hit by the Colony Collapse Disorder or CCD and other problems with diseases and parasites that hit hives. Neonicotinoids are still a concern and a problem.
While there are other pollinators, some natural pollinators like in Southern China and Hawaii have become extinct or rare. Let’s not push our luck.
Those honey bees work very hard for us, being better mindful of our connection to nature would be in order.
Etymology: From the Greek word “pantes” meaning: All, everything, rustic
Other Spellings: Πάν
Other Names and Epithets: Aegocerus (“Goat-Horned”), Agreus (the Hunter), Faunus, Haliplanktos (Sea-Roaming), Innus, Kronios, Nomios (the Shepherd), Sinoeis
Pan is a familiar, half-goat, half-man or satyr deity in Greek mythology. As a god of forests and wilderness, he’s known too for inhabiting grottoes too. In his ancient Arcadian home, Pan is said to have wandered the mountain sides playing his reed pipes, aiding or hindering hunters, guarding shepherds and their flocks and his never-ending pursuit and dancing with nymphs.
Animal: Goat, Tortoise
Patron of: Shepherds
Plant: Pine, Mountain Beech, Water-Reed
Sphere of Influence: Fertility, Flocks, Rustic Music, Wilderness
Symbols: Reed Pipe, Phallus, Lagobolon (Hare Trap)
Pan is the Greek half-man, half-goat god of shepherds and flocks. A god of fertility and the wilds.
What’s In A Name?
The Latin words of the verb paô and pasco connect Pan’s name to mean “all” or the universe. The Arcadians used the word pan meaning rustic, for anything out in the country, wild and untamed.
The idea of the Greek word pan for “all” comes from Homeric Hymn where Pan is described as delighting all the gods. This word ends up being used in word play in Plato’s Cratylus where he describes Pan as a dual-natured god, a personification of the cosmos.
The Greek word: “pa” is a more likely source for Pan’s name as it translates into “Guardian of the flocks,” certainly one of the things he is known for. Interestingly “pa-on” meaning: “herdsman” is a closely related word and where the Latin pastor and the modern English word “pasture” come from.
Another source says that Pan’s name comes from the Greek word: “paein” meaning “to pasture.” Furthering the ideas, Edwin L. Brown puts forward the idea that Pan is likely a cognate to the Greek word: ὀπάων, meaning “companion.”
Early Greek Depictions
It is around 500 B.C.E. that Pan appears in Greek art. These early depictions of Pan show him as a black goat standing upright on hind legs.
Later red-figure pottery shows Pan’s image change to that of a satyr. Some might even say the father of all satyrs. He is often shown having a wrinkled face with a prominent, bearded chin, snub nose, pointed ears, goat-like horns with hairy legs and cloven hooves like a goat. playing a reed pipe. Sometimes he is shown with a shepherd’s crook and a pine branch or a crown made of pine. Often times he’s in the company of fellow satyrs and Maenads.
Coinage – In 4th century B.C.E., Pan’s image is found on coinage in Pantikapaion, for the Arcadian League.
Dual Nature – Plato’s Cratylus
This one’s interesting. Socrates discusses how Pan is a duel-nature son of Hermes. That makes sense as Pan is half man, half goat after all. Socrates goes on to explain how Hermes’ name comes from the word for “speech.” That Pan, the all things known, both true and false. The true part of Pan is the part that is smooth and divine and that he lives with the gods. The false part is the lower part that is goat, representing the baser, common man who are rough and like the tragic goat. I presume this comes from the origin for the word tragedy or tragikos, goat-song and is in reference to early, primitive performances where people wore goat-skins. A roundabout way of saying that life is nasty, short and brutish. It is among mankind that tales and falsehoods can be found.
While we’re at it, Pan was also the god of theatrical criticism.
Considered a pastoral paradise in Ancient Greece, the land “that existed before the moon,” this is the place where Pan is said to have been born, specifically on Mount Lycaeum.
Arcadia is mountainous and fertile area located in central Peloponnessus. This place is found to the south of modern-day Greece. This is the location where the seat of the ancient Greek empire once lay.
For the ancient Greeks of their day, they viewed Arcadia and those who lived there as being backwards and primitive. They weren’t held in the same light as more civilized Greeks. Outside of Greece, Pan’s worship spread as far as Egypt and other local, neighboring countries.
Athens – Around the fifth century B.C.E., after the Battle of Marathon, Pan’s worshipped arrived in this City-State.
The story goes that Pheidippides, an Athenian was to Sparta to enlist their aid against the Persians, Pan appeared before him and promised that he would terrify or panic the invaders. In return, the Athenians would begin honoring and worshipping Pan.
Shrines & Temples
Even after the Greeks began worshiping other gods and adding them to their pantheon, Pan still had shrines built, honoring and venerating him. Many of these shrines and sacred places to Pan were often in caves and grottos. There were many sanctuaries and temples dedicated to Pan throughout Arcadia, including some in places like Athens, Heraea, Homala in Turkey, Megalopolis, Mount Parthenius, Oropus, the island of Psyttaleia, and Troezene to name a few. The Korkykeion cave found on Mount Parnassos and the Vari cave in Attica are a couple of the places dedicated to Pan.
According to the ancient Greek historian, Diodorus Siculus, the Egyptians had a good number of statues of Pan in many of their temples. In Thebes, the city of Chemmis was also known as the city of Pan or Panopolis.
Caves & Grottos
Many of Pan’s sacred places were found in caves and grottos. Pan’s sacred shrines and grottos weren’t solely dedicated to him, sometimes he shared it with a local deity or nymph in the region. Sacrifices offered up to Pan included cows, rams, lambs, milk and lamb. These sacrifices would also be offered up to Pan in conjunction with Dionysus and the nymphs. Other sacrifices to Pan included statues of herdsmen, vases, lamps and gold grasshoppers. Goat sacrifices and torch races were also part of Pan’s worship at Delphi and Athens.
A few other locations for Pan’s shrines or temples are:
Acacesium – A perpetual fire was kept burning here in this time. Also at this time, there was an oracle where the nymph Erato was Pan’s priestess.
Acropolis – This shrine to Pan is hidden away in a shallow cave beneath the Acropolis in a place still wild and untamed.
Apollonopolis Magna, Egypt – A Temple of Pan is found here.
Corycian Grotto – Located near Mount Parnassus.
Nomian Hill – A shrine was located here near Lycosura.
Peloponnese – A Temple of Pan was located here on the Neda River gorge.
Well of Eresinus – Located between Argos and Tegea
Mystery Cults – During the Hellenistic era, Pan becomes a cognate to the Phanes/Protogonos, Eros, Dionysus and Zeus.
Youngest To Oldest
In the Greek pantheon, Pan is considered the youngest of the gods. That makes sense if Hermes is Pan’s father. Making Zeus his great grandfather and Apollo his grandfather. At the same time, Pan is also considered the oldest god as records of his worship date to the 6th century B.C.E. in Arcadia. Mythical evidence seems to back this with Pan being the one who gives Artemis her hunting dogs and teaches Apollo the secrets to prophecy.
This likely makes sense too that for all that Pan being a rustic, rural god, was seen by the Greeks as representing the connection between the wildernesses and civilization. In Arcadia he would enjoy being a major god, but else where he was reduced to a minor god and not counted among the twelve major Olympian gods. So how ever minor his role seemed to have taken on, his influence and importance were not denied or forgotten.
Parentage and Family
Grandfather or Great Grandfather
As the grandson or great grandson of Cronos, Pan is known as Kronios.
The parentage for Pan is greatly varied and murky. Depending on the source that one uses, a different set of parents will be mentioned. That kind of makes sense when seeing Pan as a nature god, that he could be older than the other Olympian deities. Depending on which one you read, will be which one you decide to go with.
Father – Hermes, nearly every myth concerning Pan’s birth agrees on this. Sometimes another deity, Aegipan is given as Pan’s father. Even the gods Apollo, Cronus, Dionysus, Uranus, or Zeus could be mentioned as Pan’s father. Others like Amphinomos, Antinoos and Odysseseus are mentioned as Pan’s father.
According to Euhemerus, a 4th century B.C.E. mythographer, Aegipan (or Pan) was married to Aex and when she had an affair with Zeus, she bore the god Pan to him. In this instance, Pan was called Aegipan.
Mother – There are many different myths regarding who Pan’s mother is.
In no particular order, they are: Dryope the daughter of Dryopos, Thymbris, Penelope (There are two Penelopes of note here. The first one, Hermes visited in the form of a ram. The second Penelope is of Odysseus fame as she proved to be unfaithful while she waited for Odysseus to return home). Nonnus’ Dionysiacs is where Penelope of Mantineia in Arcadia, a nymph. This Penelope is later confused or combined with the Penelope, the wife of Odysseus. Oeneios, some random Nereid, Sose, and Callisto. Even the goddesses Aprodite and Hecate are sometimes mentioned as being Pan’s mother.
Sometimes Pan’s parentage is given as being Uranus and Ge or that of Aether and Oeneios.
That seems a little odd to think of Pan as having any spouse. Given Pan’s later reputation for chasing around after all the Nymphs and seducing anyone who’s female…. There’s actually a few that Pan actually truly loved.
Aix – Also spelled Aex, she is a goat or a nymph who took the shape of a goat. Her connection to Pan seems more sure if you count Aegipan and Pan as being one and the same person.
Echo – This one is rather tragic, the story is given in full later.
Pitys – A nymph who turned herself into a pine in order to elude Pan’s advances.
Syrinx – A more well known Syrinx who changed herself into a bed of reeds to escape from Pan’s unwanted advances.
The satyrs in general were all considered kin to Pan, if not his sons, Laertes, Circe and the Maenads.
Agreus – A half-brother by way of Hermes, part of a “Pan Triad.”
Arcas – the twin brother to Pan, when Zeus is seen as the father. That is, if you accept the source of Kerenyi’s work of Aeschylus in Rheus noting there being two Pans.
Daphnis – A half-brother by way of Hermes.
Nomios – A half-brother by way of Hermes, part of a “Pan Triad.”
Akis – Also spelled Acis, he is the son of Pan (or rather Faunus) and the nymph Symaethis.
Eurymedon – Of the Seven Against Thebes fame, he said to be the son of Pan given how he fought fiercely in battle, causing others to panic.
Iambe – With Echo, Pan is the father of Iambe, a minor goddess of verse.
Iynx – With Echo, Pan is the father of Iynx, a girl who took the form of a bird.
Krenaios – Also spelled Crenaeus, he is the son of Pan (or rather Faunus) and the nymph (more accurately a Nereid) Ismenis. Crenaeus fought fiercely in the Seven Against Thebes, even more so in the river Ismenis of his mother’s name sake.
Krotos – With Eupheme, Pan fathered Krotos, a minor god who invented the hunting bow and rhythmic beats or clapping in music.
Silenus – This one is a bit dubious, as he is sometimes considered older than all of the satyrs and sometimes his parentage is given as being the son of Hermes and Gaia.
The Panes – All the satyr and local woodland deities including the fauns. According to Nonnus’ Dionysiaca, there are twelve Panes who lived in caves and claimed Pan as their father. They are known for having accompanied Dionysus in his War with India. These Panes were:
Aigikoros, Argennon, Argos, Daphoineus, Eugeneios, Glaukos, Kelaineus, Omester, Philamnos, Phobos, Phorbas, and Xanthos
What A Pane
Nearly every region of Ancient Greece had a regional woodland deity, many of them local satyr deities that all came to be identified as just different aspects of Pan. These multiple Pans or Panes were also known as Paniskoi or “little Pans.”
Satyrs weren’t necessarily gods in themselves, but nature spirits known for all sorts of carousing and chasing after nymphs, eating and drinking. The Romans would know these nature spirits by the name of fauns or incubi, the Celts believed in Dusios or dusii for plural. Much like the plural of Pan being Panes, the plural of satyr is Satyri.
This association with these local deities, gave rise to Pan being known by many names and seen as a universal god. Some of these local deities are as follows:
Aegipan – A goat-fish god connected to the constellation Capricorn.
Aristaeus – God of flocks, agriculture, bee-keeping, viticulture in Northern Greece. Like Pan, Aristaeus also held the title of Agreus (the Hunter) and Nomios (the Shepherd).
Marsyas – A Phrygian satyr also known for playing the pan pipes.
Priapus – A local god whose images have been found at Pompeii
Silenus – Knowledge and viticulture
Sybarios – An Italian version of Pan who was worshiped in the Greek colony found at Sybaris, Italy. This Sybarite Pan is the son of a Krathis, a sheperd and a she-goat.
As a triad, Pan was known as Agreus, Nomios, and Phorbas. Each seen as a separate entity and not just as a title of Pan’s.
In Nonnus’ Dionysiaca, two of the Panes, Agreus (Hunter) and Nomios (Shepherd) are merely different aspects of Pan. By the same account, they are the sons of Hermes with two Nymphs. The first is Sose, a prophetess who bore Agreus who inherited Sose’s gift for prophecy and would become a god of the hunt. The second is a nymph by the name of Penelope (not to be confused with the one of Odysseus fame) who bore Nomios known for playing the reed shepherd’s pipes or syrinx, shepherd, and seducing Nymphs. It has been said that many of the stories about Pan are actually about Nomios.
Agreus and Nomios are often taken to be two different aspects of Pan, indicating a dual nature to the half-goat god as both wise prophet and a lusty, amorous beast.
Phorbas would later join these two. Phorbas’ name means “giver of grazing” and has been noted as a play on the word phobos for “fear.”
The Birth Of Pan
Regardless of who is considered Pan’s mother, it’s generally agreed that she ran away at the sight of this already fully developed infant sporting horns, covered in hair, complete with beard, goat tail and legs with cloven hooves. Hermes however, took his son up to Olympus where the other gods were immediately delighted with him, especially Dionysus. The nymphs would raise Pan.
One of the nymphs to raise the infant Pan was Sinoe. From her, Pan received the epitaph of Sinoeis.
As a side note, the Homeric Hymn has the nurse being the one frightened by the sight of Pan and running away.
Where Penelope, the wife of Odysseus is listed as Pan’s mother, she was seduced by Antinous. When Odysseus returned Penelope to her father Ikarios, she gave birth to Pan when she arrived at Mantineia in Arcadia. With Penelope as Pan’s mother, he is clearly a demigod who became fully immortal.
A fertility deity, Pan is known for being very lusty as a symbol of male sexuality and carnal desire. Spring is the time for fertility, so it makes sense that Pan what he’s known for doing best, sex. There’s just no way around it.
Pan is very famous for his stories of endlessly chasing after nymphs who, to elude the lusty, rutting god, would turn into trees and rocks. These same stories were also used by the ancient Greeks to explain the many varieties of plants and natural features with how they came to be.
Nudity was a common thing among the Greeks, seen as being very natural and not holding any of the stigmas against it that are found with later cultural, especially religious taboos. It just is, nothing sexual about it.
Pan on the other hand… Part and parcel to Pan’s sexual prowess, one of his symbols is a phallus. Meant in joking tones, Diogenes of Sinope tells how Pan learned masturbation form his father, Hermes and then went on to teach it to shepherds. As such, it’s not uncommon to find ancient Greek art depicting Pan having an erection, he was just that sexually active.
Sex for the sake of it. That is part of who Pan is, bringing out the wild, untamed natural man to give into primal desires to satisfy momentary, carnal lust. If you want a love god for someone to fall in love with for a life partner, Pan is not your deity. Try Aphrodite or Eros for better results. For the ancient Greeks and Pan especially, he held many sexual partners and would move from one to the next with ease.
Rest assured, the ancient Greeks did see a need for having a main partner and a need to have someone you were with to create a better sense of family and unity. But engaging with a new partner from time to time could lead to something new and a change of pace.
When in Rome, only this was Greece.
Pan & The Nymphs
Pan is often mentioned as a companion to the nymphs of the woods, mountains and rivers. As a god of fertility, Pan also has a reputation that may or may not be deserved as being very lusty and constantly chasing after the nymphs as they flee from his unwanted advances. It all starts off well and good, he would join their dances and play his reed pipes, then soon enough comes the rutting and the chasing after. The nymphs would very likely be the original #MeToo crowd. They do manage to get their revenge on him at one point where they set upon Pan while he’s asleep to tie him up and shaved off his beard.
This part comes from Philostratus the Elder in his Imagines 2 where he describes a painting of the Bucolic Nymphs having tied up Pan and shaved off his beard as they say they will persuade Echo to no longer respond to him.
Even Artemis, the goddess of the Hunt and Moon got fed up with Pan’s behavior as her retinue of virgin followers and nymphs would grow smaller every time Pan or any of the satyrs came around.
Maenads – Aside from the Nymphs, Pan also got on well with the Maenads, the female followers of Dionysus rather well too. Now, either did this one by one or would multiply into a host of Panes to satisfy them all.
Pity – This poor nymph eluded Pan’s advances by turning into a Mountain Fir.
Pan Girls – With Pan’s rather lusty nature, Greek girls back then were known as Pan Girls when they displayed the same behavior.
Where The Wild Things Roam
A nature god, Pan’s domains were all of wildernesses. Grottoes, meadows, forests, beasts and even human nature itself. All of it is Pan’s domain. During the heat of the day, Pan would sleep and didn’t take kindly to anyone who disturbed him. Pan is described too as a god heard, but not seen.
Bees – As a god of nature and wild things, it stands to reason that among many of the things that Pan cared and watched over would include bees too. Like was previously stated, all of wilderness.
Fishing – Coastal areas and the success of local fishermen were also under Pan’s province.
God Of The Hunt – As a god of the wild places, Pan is also a god of the hunt, hunting dogs and he could decide a hunter’s success or not. In Arcadia, hunters would whip or scourge statues of Pan if their hunting failed.
God Of Shepherds And Flocks – In Pan’s homeland of Arcadia, there were many shepherding groups, most of whom herded goats and sheep. Pan protected the herds and flocks both wild and domestic. Pan would even help shepherds find their way back to the towns and cities. This role clearly placed Pan as the guardian of the wilds and civilization.
Panic At The Parthenon!
Pan’s name is the basis by which the word “panic” originates. It is one of the things that Pan is known for, causing a sudden or great fear in people. There are a couple myths given as an explanation for this.
Afternoon Naps – Sleep is good. The afternoons are when Pan is known to take his naps and woe to anyone who disturbed him from his sleep. But hey, who wouldn’t be cranky when woken up from their sleep. That’s right, run for the hills.
Music – Pan’s music that he played on his reed pipes could inspire panic in anyone who heard it. With it, Pan’s music could lower people’s inhibitions, an ecstasy brought on by listening to the music and dancing. A lowered inhibition that could either inspire or bring on a madness.
Panolepsia – During the Hellenistic era, Pan’s popularity increased and it is at this time he became associated with the word panic, an emotion known to overcome soldiers on the battle field. This violent emotion, known as panolepsia could overcome any individual person, inside and outside of battle.
Titanomachy – The first myth given is that Pan was present when Zeus defeated the Titans during the great Titanomachy. The claim then is that Pan’s yelling caused the Titans to flee.
Battle Of Marathon – The Athenians began worshiping Pan after he helped them out with causing panic among the invading Persians.
Nighttime Pranks – The second myth given is that Pan would make noises to scare away travelers in his protected forests.
God Of Rustic Music
When he wasn’t busy chasing nymphs, Pan could be found playing his famous reed pipes and dancing with the wood nymphs. Pan’s skill with music was such that he could cause inspiration, promiscuity or panic depending on what he wanted. The reed pipes were synonymous with rustic music as they were relatively cheap and easy to make with cutting reeds to different lengths and stopping them up with something like wax.
One of Pan’s more famous and well-known myths. Syrinx was just one of many nymphs that Pan would endlessly pursue. She was a water-nymph and the daughter of the river-god Landon. One day, as Syrinx returned from hunting, she encountered Pan who became infatuated with her. To escape his unwanted advances, Syrinx fled from Mount Lycaeum down to the Ladon river, there she pleaded with her sisters (or sometimes Zeus) to change her into a bed of water reeds. When Pan narrowly missed grabbing Syrinx, he discovered that when he blew air through the reeds, they made a noise. A forlorn Pan, mourning the loss of Syrinx, took the reeds and crafted his famous reed pipes or Syrinx from them.
Daphnis – The son of Hermes and a nymph, a shepherd, he invented pastoral poetry. He is one of many whom Pan taught how to play the pan pipes or syrinx.
Pindar – A poet said to be loved by Pan for singing and dancing to his music. Pindar built a sanctuary dedicated to Pan outside his house.
Olympus’ Got Talent!
In the original version of this story, Pan is equated with the Phrygian satyr, Marsyas. In the original telling of events, Marsyas is punished for having challenged the god Apollo.
However, other versions of this story have Pan and Apollo having a music contest with a local deity, Timolus set to be the judge. King Midas (as in the one with the golden touch) was there by happen stance as at this time, he was now a follower of Pan and followed him around.
When Apollo and Pan completed their different musical scores, Timolus was all set to call Apollo the winner. Midas spoke up and said that it should be Pan who was the winner. This angered Apollo and in retribution, he changed Midas’ ears into those of an ass.
You just can’t win.
One version of this story has it that both Apollo and Pan were tied, so they held a second round. This time around, Apollo said that they should play their instruments upside-down. Apollo was unaffected with playing upside-down, Pan however, was unable to play his reed pipes. Thus Apollo won the contest.
The Mother Goddess
In Pindar’ Pythian Ode, Pan is mentioned as a being either a follower or consort to the mother goddess. This is very likely either Cybele or Rhea whom is seen as a synonymous with Cybele.
Pindar makes mention of virgins worshiping Cybele and Pan near his home in Boetia.
Pan and Rhea alike are deities of the mountains and wild places. In a fragment of Pindar’s Maiden Songs, Pan is mentioned as the companion to Rhea and the warder or guardian of holy shrines.
There’s an episode in Valerius Flaccus’ Argonautica where Rhea becomes angry with the king of Kyzican for killing one of her sacred lions and Pan descending on the city of Kyzikos at night yelling loudly to disturb the flocks to panic and stampede and bring terror to the city in revenge at Rhea’s command.
Another source I found for this, replaced Rhea’s name with that of Cybele’s. This isn’t too surprising, when you see Rhea and Cybele as the same deity, just different names from different Greek and Roman cultures. It almost seems like a matter of preference when someone retelling the Greco-Roman stories flip-flops back and forth with the names used.
Pan is known to be part of Dionysus’ retinue accompanying many other prominent paniskoi, satyrs and rustic deities, causing a lot of rowdy behavior and riots characteristics of such bacchanalias.
Dionysus’ Indian War – When Dionysus went to war with the country of India, Pan was among the many satyroi and panes who accompanied him.
God Of Prophesy
Being the grandson to Apollo, that makes sense that Pan would have inherited some of the family tendency to foretell the future. According to some accounts, Pan is to have taught Apollo the prophetic arts. In the sanctuary of Despoine in Arcadia, the nymph Erato served as one of Pan’s prophetess’. Similarly, the Korykian cave, another Oracular site was held sacred to the nymph Korkykiai and Pan.
Pan & Typhon – Capricorn
In Greek mythology, the constellation, Capricorn is known as Pan and he is usually portrayed as the son of Hermes. He had the upper half of a man and the legs of a goat. How Pan becomes associated with the constellation of Capricorn is that one day when Pan and the other Gods were down by the Nile River, they were attacked by the monster Typhon. The Gods all changed themselves into various animals and forms in order to escape. In the confusion and panic, Pan jumped into the Nile River, intending to change into a fish, but only his lower half changed while his upper half turned into a goat. When the other Gods saw this half-goat, half-fish form of Pans, they laughed so much and decided to place an image of it up among the stars where it becomes the Capricornus or Capricorn constellation.
In a more elaborate retelling of the story of the Greek Gods versus Typhon, while the Gods did change into various animal forms, Zeus changed into the form of the ram, Aries and remained in this form for a while. Other gods like Aphrodite and Eros became a pair of fish that form the constellation of Pisces. Now Aegipan had also transformed himself into an animal to escape Typhon, but he was already halfway submerged in the Nile River when he finally decided what animal form he would be. He had decided to be a goat, but only from the waist up and a fish from the waist down. And its this result of indecision during panic and trying to escape that results in the familiar half-goat, half-fish from of Capricorn.
Zeus finally reappears back in his own form and battles against Typhon, but he was however defeated. Typhon proceeds then to cut out the tendons of Zeus’ hands and feet and therefore unable and helpless to move. Typhon hid the tendons in a cave in the land of Cilicia. The draconic being known as Delphyne, a half-serpent, half-woman creature was tasked by Typhon to guard Zeus’ tendons.
Between the gods Hermes and Aegipan, they were able to steal back Zeus’ tendons and return them, so Zeus could become whole again. With his strength restored, Zeus was now able to battle Typhon again and this time, defeated him hurling thunderbolts at him. For Aegipan’s role in this battle the Titan, Zeus set the Capricorn constellation up in the stars to honor him.
Aegipan or Pan?
Well now that all depends… some scholars will say that Aegipan is a separate deity from Pan like Nomios and Phorbas who are collectively called the Panes. Other scholars will say that the Panes are merely different aspects of the same god, in this case, Pan.
Additionally, Aegipan is sometimes said to be the father of Pan and not Hermes. It can create for a lot of confusion. Which is what Pan is good at and hence the origin of the word panic. There is also a 5th century B.C.E. Greek vase depicting both Pan and Aegipan as separate beings.
Pan And Demeter
In this story, Demeter and Poseidon are married. After a falling out with Poseidon and the abduction of her daughter Persephone by Hades, Demeter became very distraught, clothing herself in black and hiding away in a cave. Because of this, with Demeter being an agricultural and fertility goddess, nothing grew and there came a famine upon the land. None of the gods knew where Demeter had gone. Pan returned to his home of Arcadia and began wandering the country side and mountains. Eventually, Pan made his way to Mount Elaios where he found Demeter hiding in her cave. Pan reported back to Zeus that he had found Demeter and the Moirai was sent to Demeter and negotiated a peace between her and Hades that resulted in the familiar cycle of seasons.
Pan And Echo
Another nymph (a minor mountain deity) by the name of Echo. Most stories have her spurning Pan’s advances and eventually she fades away, leaving behind only her voice to answer or echo Pan’s calls to her.
Beauty Contest – This story tells how Echo, being a rather beautiful nymph and musically inclined; being able to sing and play several different instruments. Like all her nymph sisters, Echo lived deep within the forests, spurning the love of mortals and immortals alike.
Before this, there had been an Achilles, the son of Zeus and the Lamia. Now Achilles was incredibly handsome and along with several others, entered a beauty contest with Aphrodite. Acting as judge was Pan who was the most fairest of them all. Aphrodite grew angry with Pan and she cursed Pan with an unrequited love for Echo, whom he pursued relentlessly.
To try and reconcile this version of the story with the below one in Daphnis & Chloe, it makes sense that in his madness, that Pan would incite his shepherd followers to descend upon Echo to tear her apart.
That afterword, Gaia taking pity and having favored Echo, gathers up the pieces of her broken, scattered body to the earth and that all that remained was Echo’s voice. It really makes sense that in mourning, that Echo is chasing after the sound of Echo’s voice every time he hears her repetitive call. It makes sense for Pan to be mentioned as forever chasing after his student that he can never find.
Daphne & Chloe – This story has Echo getting torn to pieces by shepherds after Pan incites them to riot and Gaia then gathering up the broken pieces of Echo’s body to hide within the earth. That only thing to remain was Echo’s repeating voice.
Thebes, Egypt – Here, there was a cave that was shaped like a shepherd’s pipe and a marble statue of a satyr. Pan visited this cave and was delighted by the music of the flute, yet held firmly to Echo in fear so she wouldn’t echo a response to the marble statue.
Apuleius, The Golden Ass – A 2nd century C.E. Roman novel, the author Apuleius describes Pan as sitting by the banks of a stream with Echo in his arms as he teaches her his music and songs.
Suda – In this fragments of poetry and story, Echo is described as bearing the children Iambe and Iynx to Pan.
There must have been a real relation between Echo and Pan and not just the lusty, rutting of a goat-god. It’s unfortunate as it does seem the ire of Aphrodite cause Pan to go into madness and kill his one real love. Given the lusty reputation of Pan for chasing nymphs, Echo’s demise being caused by Aphrodite seems to have been over looked and lumped in as just another failed conquest.
In this story, Pan is in a rut, chasing after the Queen of Lydia, Omphale. On the night that Pan was to arrive, Omphale persuaded Hercules to switch clothes with her. So when an amorous Pan showed up and slipped into Omphale’s bed, he’s promptly kicked across the room by Hercules.
After that, Pan banned the wearing of any clothes at his religious rites and rumors began spreading about Hercules being a transvestite.
Pan And Selene
Selene is considered perhaps the greatest of Pan’s sexual conquests. He managed to woo and seduce the moon goddess Selene by wearing a sheep skin in order to hide his black goat features. Seeing her reflection in the white sheep skin, Selene came down from the night sky and Pan was able to woo and seduce her. By one account, this is how “The Man in the Moon” came to be.
Pan And Psyche
Thankfully, we can see that Pan isn’t all lusty goat-god out to ravage everyone he sees. After Psyche lost her lover, Eros, she went wandering in great despair. When Psyche’s wandering brought her the banks of a river, she intended to throw herself in it to drown.
Luckily for Psyche, both Pan and Echo were nearby as Pan was teaching Echo his songs. Seeing Psyche in her despair, Pan called her to him. Seeing how love-sick she was, Pan told Psyche not to kill herself but instead to make prayers and seek out the attention of Eros so she could eventually draw him back to her. After receiving the advice, Psyche went on her way.
The idea of Pan’s name becoming associated with the meaning of “all” and Pan being a god of all, a universal deity comes about during Roman times. Over a period as the meanings of a word or words change or become confused.
It makes sense, Pan being a god of the wild places and all of nature, even human nature.
Pan Is Dead!?!
In Plutarch’s “The Obsolescence of Oracle,” he mentions that Pan is the only Greek god who is dead. According to this account, during the reign of Tiberius (between 14-37 C.E.) there had come news of Pan’s death to a sailor by the name of Thamus. The ship that Thamus was one was headed for Italy and when they passed by the Echinades islands, specifically, the island of Paxi, a divine called out to Thamus asking: “Thamus, are you there? When you reach Palodes, take care to proclaim that the great god Pan is dead.” The voice is to have called out three time to Thamus and when they reached their destination, Thamus spread the word of Pan’s passing much to others dismay.
The Rumors Of Pan’s Demise….
Now, it has been put forward by others such as Robert Graves, Salomon Reinach and James S. Van Teslaar, that Thamus and those onboard the ship may have misheard what was said. That it was: “the all-great Tammuz is dead” and not “Thamus, Great Pan is dead.” As the phrase spoken, “Thamus Panmegas tethneke” that is to have been said could easily have been misunderstood by those who didn’t speak the language.
When Pausanias traveled through Greece a century later after Plutarch, he discovered that a good many of Pan’s shrines and sacred places were still very much so in use. Jump forward to the 18th century C.E. and Christians have taken Plutarch’s words for gospel truth and have repeated it for history and allegorical truths with the passing of older, ancient orders and for a new age. Poets like John Milton have used the cry of: “Great Pan is dead!” taken to using this line in their poetry.
Are Greatly Exaggerated
To complicate this, even if Pan were dead, he wouldn’t have been the first deity or immortal to die. There’s Chiron, who died of a poisoned arrow and then you have Dionysus who was killed by the Titans. You could count the gorgon Medusa among this number for Greek immortals, only the stories will say she was really just mortal as the Greeks cling to the idea that an immortal can’t really, truly die. That’s only the Greek mythology without touching any other mythologies.
Seeing as this looks like it all stems from a misunderstanding or mistranslation that once the 18th century arrived, took off in people’s imaginations. When looking among the Neopagan, New Age and Wiccan crowd, the veneration and honoring of Pan as an aspect of the Horned God is still very active.
Margaret Murray, in 1933 wrote in her book “The God of the Witches” a theory how Pan was worshiped in Europe by a witch cult. This book is what has contributed to many modern Pagan and Wiccan religions using the Horned God as a symbol of male sexuality and prowess.
The important thing to remember with the 18th century is that this when Pan also makes a come back in literature. He makes an appearance in “The Wind and the Willows.” James Barrie’s famous character of Peter Pan is in part based off of Pan. Not just the last name of Pan, but a strong connection is made in “Peter Pan in Kensington’s Garden” where a young Peter is seen riding a goat.
That’s just a few of the works of literature or poetry to be inspired by and use Pan.
The Devil You Know…
One thing that seems so obvious, when looking at most Christian versions of the devil is the similarity of imagery with Pan, the horns and the cloven hooves. Much of medieval and even post-medieval Christian imagery in literature and art depicts a dark caricature of Pan as the devil or Satan. It really seems unmistakable. Ronald Hutton has noted that this imagery tends to be more modern and is influenced by Pan’s popularity during the Victorian and Edwardian eras.
Pushan – Hindu God
A Vedic solar god and guardian of flocks and herds. This is more of a modern idea as scholars see Pushan’s name as originating from a Proto-Indo-European god: Péhusōn, an important pastoral deity. It is thought that Péhusōn shares a root word with the English word “pasture.” As a result, the idea then comes that Pushan is a cognate of Pan. The German scholar, Hermann Colitz proposed the idea in 1924 of connecting Pan with Pushan.
Faunus – Roman God
The ancient Romans identified Pan with their own woodland deity of Faunus or Inuus.
Faunus is a vegetation deity as well as a god of prophecy and shepherds, so it’s easy to see how the Romans would come to equate the two gods as being one and the same. It is noteworthy to mention that only after the Faunus’ association with Pan did his depiction in art begin to change and become more like Pan’s with the goat hooves and horns. Some Roman accounts have Faunus as the son of the god Mars (Greek Ares) instead of Mercury (Greek Hermes). Faunus is known as the father of Bona Dea or Fauna.
Inuus being a fertility god and a god of shepherds was often used more as an epitaph of Faunus rather than a separate deity.
I must confess, I came across the figure of Narahdarn when a friend posted a link to a series of pictures for a number of different mythological deities grouped by pantheon. Yes, said link and pictures were for the Marvel Comics versions. Not planning to turn it down, I kept a copy of the pictures to use for later inspiration of “what to do next” for Brickthology.
In Australian mythology, there is a story of Narahdarn the Bat who is associated as a symbol of Death. His other thing is honey, the guy loves it, enough to kill for it.
Narahdarn The Bat
This story was the most referenced source for Narahdarn that I could find.
As I said already, Narahdarn loves honey, so much so he was bound and determined to himself some. Unable to locate a Bee Hive, Narahdarn set out to follow a bee to its nest. While following the bee, Narahdarn’s two wives accompanied him with jars or pots to carry home honey in.
Narahdarn followed the bee to it’s nest and marked it with dagger so he could find it later and went to get his wives who had fallen behind. He hurried the two to the tree with the bee hive in it and demanded that one of the wives climb the tree to chop out some of the honey combs. The first wife who climbed up, got her arm stuck fast within the tree hollow or split.
To the first wife’s horror, Narahdarn’s answer to get her free from being stuck was to chop off her arm. Once she realized what he was doing, the first wife began to protest. Narahdarn didn’t listen and proceeded with chopping off the arm. The first wife of shock and Narahdarn brought her body down from the tree.
Laying down the first wife’s body, Narahdarn commanded his second wife to climb up the tree. Horrified the sight, the second wife protested, saying that the bees were likely to have moved the honey to a different tree.
Refusing to accept the excuses, Narahdarn brandished his knife and forced the second wife to climb up the tree. Finding the same notch in the tree that the first wife had found, made all the more obvious with the bloody limb hanging from the hole, the second wife reached her arm in for the honey within.
Like the first wife, the second wife was now stuck too. Narahdarn chopped off the second wife’s arm as well and yelled for her to come down. When the second wife didn’t answer, Narahdarn realized what he had done and became scared. He quickly climbed down the tree, laying the bodies of both wives next to each other. No longer wanting any honey, Narahdarn ran from the place, running back to the tribe.
Back at the tribe’s camp, two of the little sisters for the wives came out to greet Narahdarn. Naturally they believed the wives, their sisters would be with Narahdarn. So it’s no wonder they were surprised to see him return alone and not just that, but covered in blood. Narahdarn’s face had a harsh look to him.
Alarmed, the two young sisters ran for their mother. Upon hearing the two girls, the mother went out to confront Narahdarn, asking him where her daughters were. Narahdarn refused to answer, rebuking the mother with saying to go ask the bee, Wurranunnah.
The mother returned to her tribe, telling them of her missing daughters and how Narahdarn would tell her nothing about their disappearances. She was certain that they were truly dead given how Narahdarn’s arms had been covered in blood. The chief of the tribe listened to the Mother and her cries that came after. The chief said that the daughters would surely be avenged and that the young warriors of the tribe would retrace Narahdarn’s tracks to discover their fate. If it was found that they were dead, then Narahdarn would be punished at a corrobboree (a special ceremony).
It didn’t take long for the young warriors to track Narahdarn’s tracks or to find the bodies of the daughters. Just as quickly, the young warriors return with their news and soon enough the corrobboree was held. Narahdarn joined the men, not realizing what was in store for him. As he danced towards a particularly large fire, the Mother let out a loud shriek and when Narahdarn turned to move away from the fire, he found himself blocked in. The men seized Narahdarn and threw him into the fire where he died.
Not the most pleasant of ways to go, but consider that justice served.
The Introduction Of Death
This next story when I found and came across seems rather Biblical in nature.
By this story, the first man in Australia was named Ber-rook-boorn, created by the god Baiame. After placing Ber-rook-boorn in the area they were to live in, Baiame placed his sacred mark on a yarran tree which happened to have a bees’ nest in it.
Baiame told the first man and woman that this yarran tree was his, along with the bees in it. That Ber-rook-boorn and his wife could take food from anywhere in the land that they wanted, just not this tree or the honey produced by the bees within. Baiame warned the two that a grave evil would come upon them all people who followed after.
With that, Baiame disappeared and Ber-rook-boorn and his wife obeyed as told, for a short time at least. For one day, while the woman was out gathering firewood, she found herself near Baiame’s tree where she found many branches on the ground. Looking up, the woman realized she was beneath the sacred tree of Baiame’s. Scared, the woman still managed to gather up an armful of branches.
Soon, the woman felt a presence over her and she looked up again. This time she saw the bees buzzing around the tree’s trunk and drops of honey that glistened from within the tree. The woman stared hungrily at the honey. She had had honey before, even if only once and surely there was enough honey, a little wouldn’t hurt or be missed. Letting her branches fall, the woman climbed the tree, determined to get herself some honey.
Once she up in the tree, the woman was greeted to a flurry of leathery wings as Narahdarn the Bat swooped down at her. Baiame had placed Narahdarn there to guard his tree. Now because of her action, the woman had released Narahdarn, bringing with him and symbolizing death. This ended a Golden Age for Ber-rook-boorn and the woman. The yarran tree, it seems wept tears for the loss of man’s immortality. These tears would become a red gum that can be found on the yarran tree.
As I said, the story sounds very Biblical and similar to the story told of Adam and Eve in the garden, how they could eat of all the fruit except from one tree and when Eve did, it’s at the snake’s suggestion and with it, when she does eat the forbidden fruit, brings death to the world. I know there’s far more to the story, but that’s just in brief for right here.
Making only one appearance within the pages of Marvel comics, specifically the Official Handbook of the Marvel Universe 2006 #3, Narahdarn is presented as an Australian god of Death.
In the cartoon series of the same name, there is an episode where Hercules travels to Australia and goes up against Narahdarn as a god of Death.
Attis & Cybele
This story is one of the major myths involving Cybele and they often include her relationship with Attis, a youthful consort to the goddess. Attis is noted too as being the name of a Phrygian deity. Further, Attis doesn’t become a part of the myth with Cybele until the Roman poet Catullus references him with Cybele as Magna Mater and as the name of the head priest for the Galli. Additionally, pine cones are used as symbols of Attis’ death and rebirth.
Attis – As a Phrygian deity, Attis is the god of vegetation, his death and resurrection is symbolic of the death and rebirth of vegetation and the harvest with each winter and spring. The name Attis in Phyrgia was a common name and one used for priests. In the myths linking Attis with Cybele as her consort; wherever Cybele’s worship spread, Attis’ worship went as well.
Imagery portraying Attis has been found at a number of Greek sites. Whenever Attis is shown with Cybele, he is shown as a younger, lesser deity to her. He is possibly even one of her priestly attendants. During the mid-2nd century B.C.E., various letters from the king of Pergamum to Cybele’s shrine in Pessinos all address the chief priest as “Attis.” So deity or priest tends to be a matter of personal interpretation with the myths of Attis.
Attis was Cybele’s young lover who had devoted himself to the goddess. He had a made a promise that he would always be faithful. As fate would have it, Attis in time fell in love with a nymph by the name of Sagaritis (or Sagaris) and they decided to marry. When Cybele learned of this marriage, she burst in on the marriage ceremony, inflicting Attis with madness and sending the other guests into a panic.
In his maddened state, Attis fled for the mountains. There, he stopped under a pine tree and proceeded to mutilate himself to the point of castrating himself and bleeding to death there beneath the pine tree.
When Cybele found her lover, the young Attis dead, she mourned her actions and deeply regretted them. She pleaded with the god Jupiter to restore Attis to life. Jupiter vowed that that pine tree would remain sacred and like the tree, Attis would live again. The blood that Attis shed is said to have become the first violets.
In the versions of the myths where Maeon is Cybele’s father – Maeon kills Attis, the baby whom he sires after committing incest with his daughter. Cybele manages, in this myth to restore Attis back to life.
Pausanias’ Version – Another story of Attis, this time with Agdistis as another name for Cybele follows much of the same story as previously mentioned. Only now, when the baby, Attis is born, he is left exposed and a ram comes, standing guard over the child. As the baby grew, his beauty became ever more apparent as more than human. Agdistis saw Attis and fell in love with him.
When Attis finally came of age, he was sent to Pessinos, a city in Phrygia to wed the King’s daughter. After the marriage ceremony was completed, Agdistis appeared, causing Attis, driving him mad in her jealously to the point of cutting off his own genitals. The madness was such, it effected other nearby, that even the king cut off his own genitals.
Shocked, Agdistis sought amends for what she had done and begged Zeus to restore Attis to life so that he would be reborn.
Ovid’s Version – In this one, Attis had fallen in love with Cybele who wanted to keep the boy at her shrine as a guardian. She commanded Attis to always be a boy. Attis declared in kind that if he lied, let the lover he cheated be his last.
As happens with these kinds of stories, Attis does cheat with the Nymph Sagaritis (or Sagaris). Her tree is cut down by Cybele, killing her the Nymph. Attis in response goes mad and hallucinates that the roof to his bedroom is collapsing on him. Attis runs towards Mount Dindymus where he calls out for Cybele to save him.
Hacking away at his own body with a sharp stone, Attis continues to cry out to Cybele that she take his blood as punishment and cuts off his genitals as that is what has caused him to cheat on Cybele.
Ultimately, this story of Attis’ self-mutilation and castration is the basis for the Galli, Cybele’s priest to castrate themselves as a show of devotion to the goddess.
Cybele & Dionysus
Similar to the story of Attis & Cybele, is the story of Dionysus & Cybele. The earliest reference to this myth in Greek mythos is around the 1st century B.C.E. in Apollodorus’ Bibliotheca.
Like Attis, Cybele also cures Dionysus of his madness. Considering she’s the one who caused Attis’ madness, I would hope she would cure it too.
Both Dionysus’ and Cybele’s cult shared many similarities. As foreign deities worshiped among the Greeks, both gods would arrive in chariots drawn by large exotic cats. Dionysus would come in his chariot pulled by tigers whereas Cybele’s chariot was drawn by lions. Both deities would be accompanied to the fanfare of wild, raucous music and a parade of exotic foreigners and lower class citizens of Greek society.
For the Hellenic Greeks, these two gods held wild temperaments that didn’t sit well with many affluent Greeks and were thus, warily worshiped.
Due to the similarities of both Dionysus’ and Cybele’s cults, in Athens, by the end of the 1st century B.C.E., the two cults were often combined.
Cybele & Sabazios
Sabazios is the Phrygian version to the Greek Dionysus. Under Greek influence, the name Sabazios is often used as an epithet for Dionysus and the two’s myths have become very intertwined.
Further Greek influences have Cybele equated with Rhea. By Phrygian traditions, Cybele is the mother of Sabazios. When Cybele is equated with Rhea, she is the nurse-maid and tutor to a young Dionysus after his mother Hera rejects him.
Orgia – It is thought that the Orgia, the Orgiastic cult of Dionysos-Sabazios may have originated with Cybele. When Sabazios had been wandering in his madness, he made his way to Cybele in Phrygia where she purified him and taught him the initiation rite for the Orgia. Sabazios is to have received his thyrsus and panther-drawn chariot while he went throughout all of Thrace to spread the Orgia. The Orgia certainly seems to have become associated with the celebrations of Cybele as the Great Mother or Mountain Mother in the writings of Strabo or as Euripides makes mention of in his play Bacchae.
As Nurse-Maid – In a story very similar to Dionysus’ being rejected by his mother Hera, it is Cybele, identified as Rhea and Grandmother to Dionysus who takes up the infant to care for him much like she did her own son Zeus. The god Hermes, tells Cybele how Dionysus will become a god later when he’s grown to manhood. Cybele’s priests the Korybantes use their loud drumming and chanting to drown out the cries of the infant in order to prevent Hera’s wrath from finding him to finish what she had started with trying to kill Dionysus when she cast him out. The story of Dionysus’ youth with Cybele continues with him grabbing lions for the Mother Goddess to hitch up to her chariots and later acquiring a lion-drawn chariot of his own.
Atalanta & Hippomenes
These two were turned into lions in myth by either Cybele or Zeus as punishment for having sex with one of their temples. The Greeks believed that lions were not able to mate with other lions. Another version of the story will have Aphrodite turn them into lions when they forgot to give her proper tribute or offerings.
Cybele was also especially noted for being a bee goddess.
Mother Of The Mountain – Goddess Of Mountains And Fortresses
As a goddess of mountains, cities and forts, Cybele’s crown was seen to take the form of a city wall, showing her role as a guardian and protector of Anatolian cities.
There is an inscription of “Matar Kubileya” found at a Phrygian rock shrine dating from the 6th century B.C.E. It is often translated to: “Mother of the Mountain.” It is a name that is consistent with Cybele and a number of other tutelary goddess who are all seen as “mother” and connected to a specific Anatolian mountain or other locations. In this sense, Cybele is seen as a goddess born from stone.
Cybele’s connection and association with hawks, lions and the mountainous regions of Anatolia show her role as a mother of the land in its wild, uninhabited state. She holds the power to rule, moderate or soften the unbridled power and ferocity of nature and to reign it in for the use of civilization.
Idaea – Mountain Goddess & Nymph
Cybele is often connected with Mount Ida in Anatolia where there is an ancient site of worship. Idaea is the name of the local mountain goddess or nymph who resided here. Where many goddess get absorbed into each, the name of one deity, Idaea in this case will become an epithet to the more well-known deity.
Goddess Of Nature And Fertility
As an ancient fertility goddess, Cybele’s worship is believed to have covered from Anatolia to Greece during the Archaic period, roughly 800 to 500 B.C.E and then into the Hellenistic era of 300 to 50 B.C.E.
Lions and sometimes leopards were shown to either side of Cybele to depict her strength.
Cybele is typically seen as a guardian and protector over all of a nature and a goddess of unbridled sex.
Along with Artemis, Cybele is seen as the “Great Huntress” and patron goddess and protector of the Amazons.
Magna Mātēr – The Great Mother
The Romans revered and knew Cyble as Magna Mātēr or the Great Mother, Rome’s protector. They also knew her as Magna Mātēr deorum Idaea, the great Idaean mother of the gods. It is a similar title to the Greek title for Cybele of Mētēr Theon Idaia, Mother of the Gods from Mount Ida. In the early 5th century B.C.E., she was known as Kubelē. In Pindar, she was known as “Mistress Cybele the Mother.” Cybele’s worship among the Greeks saw her easily identified and equated with the Minoan-Greek Goddess Rhea and the grain-goddess Demeter.
As Magna Mātēr, Cybele was symbolized by a throne and lions. She held a frame drum. A bowl used for scrying. A burning torch was also used to symbolize her bull-god husband Attis in his resurrection. For some like Lucretius, Magna Mater represented the world order. Her imagery hold overhead represented the Earth, thought to “hang in the air.” As the mother of all, the lions pulling her chariot represent the offspring’s duty of parental obedience. Magna Mater is seen as un-created and separate from and independent of all of her creations.
Under Imperial Rome, Magna Mater represented Imperial order and Rome’s religious authority throughout its empire. Emperor Augustus, like many of Rome’s leading families, claimed Trojan ancestry and a connection to Magna Mater. His spouse, empress Livia was seen as the earthly equivalent and representation of Magna Mater. Statuary of Magna Mater has Livia’s likeness.
While there are not a lot of documents or myths that survive regarding Cybele, it has been suggested that her Phrygian name of Mātēr indicated a role as a mediator between the boundaries of the known and the unknown, the civilized world and the untamed wilds, the living and the dead. The Imperial Magna Mater protected Rome’s cities and its agriculture. Ovid mentions how barren the earth was before Magna Mater’s arrival. The stories and legend of Magna Mater’s arrival to Rome are used to promote and exemplify its principles and Trojan ancestry.
Megalesia – Festival To Magna Mātēr
Also known as the Megalensia or Megalenses Ludi; under the Roman calendar, Cybele’s Spring festival of Megalesia was celebrated from April 4th to April 10th, a period of six days. This festival celebrated Cybele’s arrival in Rome along with the death and resurrection of her consort, Attis. This festival and the whole month of April were celebrated with an air of rejoicing and lavish feasts.
Exactly how the festival was celebrated is uncertain. What is known is that there were many religiously themed plays, games and activities. There are descriptions of mummery, war dancers wielding shields and knives and a lot of drumming and flute playing. As to the games, slaves were not allowed to participate. On the first day of Megalesia, there would be a feast held. These feasts were known for being very lavish and the Roman Senate passed a law limiting the amount that could be spent on these feasts. On April 10th, Cybele’s image would be publicly paraded to the Circus Maximus, chariot races would be held in her honor. A statue dedicated to Magna Mater with her seat on a lion’s back stood at the side of the race track barrier line.
Hilaria – Holy Week
In addition to the Megalesia festival, there is also a week-long festival known as Holy Week that starts from March 15th, also known as the Ides of March. That really gives a new meaning to Shakespeare’s Julius Caesar when he’s told to beware the Ides of March. The entire festival is meant to have an air of celebration for the arrival of Spring and the Vernal Equinox.
The festival itself seems to have been established by Claudius as a means of claiming and honoring Trojan ancestry. As a result, the festival very likely grew and expanded over time as a celebration for the death and resurrection of Attis.
The Reed Entered – Also known as Canna Intrat, from the 15th to the end of the month, there is festival for Cybele and Attis that starts on the 15th or Ides, with Attis’ birth and his being left along the reed bank of the Sangarius river in Phrygia before either shepherds or Cybele find him. People known as Cannophores will carry away the reeds. During this time, there is a nine-day period of abstinence from eating bread, fish, pomegranates, pork, quinces and likely wine. Only milk was allowed to be drunk during this period.
The Tree Enters – Also known as Arbor Intrat, March 22nd marks the date of Attis’ death under a pine tree. It is observed. People known as Dendrophores or “Tree Bearers,” after sacrificing a ram, will cut down a tree and carry it to Magna Mater’s temple for a mourning period of three days.
Tubilustrium – March 23rd, this is an old, archaic holiday for the Roman god Mars. The tree has now been laid to rest in Magna Mater’s temple. Mars’ priest, the Salii will do a traditional beating of their shields accompanied by trumpets and other loud music from the Corybantes. Overall, this is a day of mourning.
The Day of Blood – Also known as Sanguis, Sanguem or Dies Sanguinis March 24th. The rites can only be described as frenzied as mourners and devotees whip or scourge themselves in order to sprinkle the alters and Attis’ effigy with their blood. Some of the rites involve castration and the tree is buried, symbolizing Attis’ placing within his tomb. This day was also to honor Bellona, a war goddess. Her priests were known as the Bellonarii and practiced mutilation along with using hallucinogenic plants.
The Day of Joy – Also known as Hilaria, on the Roman Calendar this marks the Vernal Equinox. It takes place on March 25th and celebrates Attis’ resurrection. It must be noted that is a day of celebration and not the previous mournful tones and rites. I’m also not the only one to have noted a similarity to the Christian association of Jesus’ resurrection.
Day of Rest – Also known as Requietio, March 26th. What can we say? Partying is hard work.
The Washing – Also known as Lavatio, March 27th. This is when Cybele’s sacred stone, the Pessinos’ black meteor is taken from the Palatine temple to the Porta Capena along a stream called Almo. This stream is a tributary to the Tiber river. Here, the stone would be bathed by a priest. The return trip back to the temple would be conducted by torchlight. It’s noted by Ovid as being an innovation by Augustus.
Initium Caiani – March 28th. This particular part of the festival is found on the Calendar of Philocalus. It is likely an initiation ceremony that was held at the Vatican sanctuary for the mysteries of Magna Mater and Attis.
Pine cones are symbols of Cybele and the related myth of Attis. They are believed to have been worn by Cybele’s priests and followers as one of her symbols. As a protective symbol, a pine cone would be affixed to the top of a pole and placed out in vineyards to protect the crops. Pine cones would also be placed at the entrances to homes, gates and other entrances.
A type of hand drum or tambourine, the tympanon was used by the Greeks to denote worship in a foreign cult or religion. Of the foreign deities the Greek adopted, only Cybele is ever shown holding the tympanon. On the cuirass of Ceasar Augustus’ Prima Porta statue, Cybele’s tympanon is shown lying at the goddess Tellus’ feet.
The Trojan War
Among the Romans, Cybele was rewritten to be a Trojan goddess and thus making her an ancestral goddess through the Trojan prince Aeneas.
The Trojan War was a major and significant war among the Greeks. Many deities got themselves involved. Cybele was one of many such gods to do so. When Prince Aeneas was attacked by Turnus, leading the Rutulians, Cybele prevented Turnus from setting fire to the Trojan fleet by turning all of the ships into nymphs.
Virgil’s Aeneid – As Berecyntian Cybele, she is the mother of Jupiter and the protector of prince Aeneas. Cybele gave the Trojans her sacred tree to use for building their ships. Cybele then pleaded with Jupiter to make the resulting ships indestructible. Aeneas and his men are able to flee Troy, heading for Italy, where Rome would be founded. Once the they arrived in Italy, the ships all turned into sea nymphs or Oceanids.
Yes, you read that correctly. During the early Roman Imperial era, the poet Manilius introduces Cybele into classic Greco-Roman zodiac. It upsets the balance as there’s already twelve zodiac houses represented by a corresponding constellation. Each of which is ruled by a different deity, the Twelve Olympians in Greek and the Di Consentes in Rome. Manilius places Cybele as a co-ruler with Jupiter over Leo the Lion, which is noted for being in direct opposition to Juno who rules Aquarius.
Some modern scholars have taken note of how, as Leo rises over the horizon, that Taurus the Bull sets. Symbolically, this is seen as the lion dominating or defeating the bull. The idea then gets put forth that the celebrations of Megalensia includes this symbolism with lions attacking bulls. As a Spring festival, the date for the celebration of Megalensia is around April 12th when farmers would dig in their vineyards to break up the soil and sow their crops. This would also be when farmers would castrate their cattle and other livestock.
It has been suggested by some scholars that Cybele’s name can be traced to that of Kubaba, a deified queen who ruled during the Kish Dynasty of Sumer. Kubaba was worshipped at Carchemish and would later be Hellenized to the name of Kybebe. Kubaba was also known to the Hittites and Hurrians in the region. There isn’t enough etymological evidence to support this. However the names Kubaba and Matar do seem to have become closely associated. Such as the genital mutilations that are found both within Cybele’s and Kybebe’s cults. Much like many other localized mountain goddesses in Anatolia, who are called “mother” and among many who would become identified with Cybele.
Christianity And The Book Of Revelation
Of interest, is that the author of the Book of Revelations, identified by modern scholars as John of Patmos is likely to have been referring to Cybele when he mentions “the mother of harlots who rides the Beast.”
Christianity – Kept to a nutshell, the early Christians, once Christianity became the state religion of Rome, began to view and regard Cybele’s cult as evil, even demonic. Under Emperor Valentinian II in the 4th century C.E., he officially banned the worship of Cybele and the goddess followers and devotees fell under a lot of hate and persecution. Under the rule of Justinian, objects of worship for Cybele and her temples were destroyed and eventually by the 6th century C.E., Cybele’s cult seems to have vanished.
It has been noted by others how the Basilica of the Vatican is apparently the same exact spot for where Cybele’s Temple once stood and that Christians celebrate the death and resurrection of Jesus Christ in the same place where Attis was once worshiped. Some will even go so far as to suggest that revering the Virgin Mary is merely another aspect of worshiping Cybele and many other ancient Mother Goddesses.
Montanism – Christianity – Also known as New Prophecy – Now I do find it fascinating that around 100 C.E. a former Galli priest of Cybele by the name of Montanus formed a Christian sect that worked to oppose Pauline Christianity.
In Pauline Christianity, those who followed the teachings of the Apostle Paul, it held a major influence into the formation of Christianity in terms of scriptural interpretations, cannon and dogma.
Montanus’ sect was considered very heretical to the Catholic Church and would eventually see all of its followers excommunicated.
In brief, Montanus believed himself to be a prophet of god and that women could also be bishops and presbyters. Where much of early Christian theology diminished the power and presence of women within religion, Montanus’ sought to keep it.
It’s also interesting to note a rather prominent example of a Pagan religion that Christianity and former followers of other religions attempting to adopt and add in their beliefs. Like Montanus equating Jesus with Attis and the celebrating of Easter with the resurrection of Jesus during Holy Week, the days between Good Friday and Easter is also the same period that Hilaria, observing and celebrating Attis’ resurrection was held.
Rhea – Greek Goddess
Just as Cybele is the Great Mother of the Roman Pantheon, Rhea, her Grecian counterpart is the Great Mother of the Greek Pantheon of Gods. Thanks greatly to the influence of the Romans, many people will identify and equate Cybele with Rhea.
The Romans were famous for subsuming many deities in their conquest across Europe, particularly the Mediterranean area, and identifying their gods with those of a conquered culture. The most famous being the Greeks, where many deities were renamed to those of Roman gods. Prominent examples like Zeus and Jupiter, Hera and Juno, Ares and Mars and so on down the line.
With the Hellenization of Latin literature, many Greek writers and even Roman writers rewrote and intertwined the myths of these two deities so that would virtually become one and the same. As the centuries have passed, the tradition of accepting both of these goddesses as one and the same has become generally accepted. Just that there are still some differences that separate the two.
Rhea’s best known story is with the birth of the Olympian gods. Cronus fearing that a son of his would kill him and take over, devoured all of his children as they were born. Rhea managed to rescue her youngest son, Zeus by tricking Cronus into swallowing a rock. She hid Zeus in the Dictean Cave in Crete. Zeus, after growing up, succeeded at overthrowing Cronus and rescuing his siblings.
Like Cybele, Rhea can help in easing the pain of childbirth and soothe the pain and difficulties that come with menstruation.
Demeter – Greek Goddess
The Greeks are who make the connection and equate Cybele with Demeter and Rhea, seeing in her a Mother Goddess. While Cybele does have her origins in Phrygian worship, when the Greeks encountered her, they just saw another deity like their own, just under a different name. Yes, all three are a Mother Goddess and Goddess of the Earth, you can see why the Greeks would equate all three together.
The Romans are clearer in acknowledging more clearly the genealogy of the Greek pantheon and equating Cybele whom they readily adopted as their own with Rhea and then equating Demeter with Ceres, a Roman Harvest goddess.
Antaea – This name and epitaph is one that is applied equally to Cybele, Demeter and Rhea by the Greeks. The meaning of the name is unclear, though it does denote a name for a goddess whom people could approach in prayer.
Alternate Spelling: Kybele
Other names: Agdistis Cybele Magna Mater, Berecyntia, Brimo, Dindymene, Magna Mater, Mother of the Gods, Kubaba, Matar Kubelē, Kubileya or Kubeleya “Kubeleyan Mother” (Phrygian, translation: “Mountain Mother”), Lydian Kuvava (Turkish Kibele), Κυβέλη, Kybêlê, Kybele, Κυβήβη Kybebe, Κύβελις Kybelis (Greek), Meter Theon, Great Mother
Other Names and Epithets: Antaea, Mātēr, Mētēr, Mistress Cybele the Mother, Mistress of Animals, Idaea, Isis, Rhea, Demeter, Ops, Potnia Theron (Mistress of the Animals), Mater Deum Magna Idaea, Meter Theon Idaia (“Mother of the Gods, from Mount Ida”), Meter Oreie (Mountain Mother), “The Mother of the Gods, the Savior who Hears our Prayers”, “The Mother of the Gods, the Accessible One.” Megalenses ludi, Pessinuntica (Phrygian – “Mother of the Gods.”)
Antaea – This name and epitaph is one that is applied equally to Cybele, Demeter and Rhea by the Greeks. The meaning of the name is unclear, though it does denote a name for a goddess whom people could approach in prayer.
Etymology: ” Mother of the Mountain,” “Cavern-Dweller”
An inscription found on one of Cybele’s Phrygian rock monuments has been translated as mater kubileya, “Mother of the Mountain.” The inscription for matar or “Mother” is found at many other Phrygian sites.
Animal: Bee, Hawks, Lions, essentially all wildlife.
Colors: Brown, Green, Blue
Day of the Week: Saturday
Patron of: Nature, Natural places, Mountains, Caverns, Walls, Fortresses
Plant: Almond, Pine
Sphere of Influence: Fertility, Menstruation, Nature, Sex, War, Mother of Life
Symbols: lions, naiskos, tympanon (hand-drum or tambourine), pine cones
Early Greek depictions of Cybele are small votive representations of her rock-cut statues and images found in Phrygia. Cybele is shown standing alone inside a naiskos, which is basically a rock-hewn relief with walls and roof overhead to represent a temple or doorway. She is crowned with a type of tall cylindrical hat called a polos, a long flowing chiton that covers her shoulders and back. Cybele is sometimes shown with lion attendants to either side of her.
Approximately 5th century B.C.E., the Greek sculptor Agoracritos made the official Hellenized version of Cybele in the Athenian agora. This statue shows Cybele sitting on a throne with a lion at her side and holding a tympanon, a type of hand drum that the Greeks used in her cults and worship. In Greece, Cybele would be very closely identified with the Greek’s mother goddess figure of Rhea.
Anatolian & Phrygian Origins
While Cybele is known as the Great Mother in the Roman pantheon, she was originally a mother goddess from Anatolia. She is likely the precursor of a Neolithic goddess in Çatalhöyük (Konya), where a statue of a pregnant goddess that appears to be giving birth is seated on a lion throne was found within a granary.
For the Phrygians, Cybele is the only known goddess and is also likely the state deity. In addition, Cybele was a goddess of caverns, goddess of the Earth in its primitive form and was worshiped on mountain tops. Cybele’s domain was over all the wild creatures of the earth. Phrygian art dating to the 8th century B.C.E. shows Cybele attended by lions, a bird of prey and a small vase for libations or other offerings.
Greek colonists would later adopt Cybele in Asia Minor before bringing her back to the mainland where her worship would spread during the 6th century B.C.E.
In Çatal Hüyük, Turkey, there is a figurine that was found dating back to 8,000 B.C.E. that depicts a Mother Goddess squatting in the process of giving birth and is flanked to either side by two leopards. This figurine is thought to be Cybele in a very early form.
Cumae – The Sybils of this temple were Cybele’s priestess and oracles.
Ionia – In places such as Magnesia and Maeander, where Cybele is worshiped as Dindymene, she held temples.
Pessinus – Located near Mount Dindymus in Phrygia, a temple was built here dedicated to Cybele Dindymene. Legend holds that the Argonauts built this temple. Here, Cybele was represented by a black meteoric iron stone. This same meteorite may have also associated with another mountain deity of Pessinus as Agdistis.
Rome – A temple for Cybele as Magna Mater stood on the slopes of Palatine Hill it overlooked the Circus Maximus and facing another of Cybele’s temples on Aventine. The first temple here was destroyed by fire in 111 B.C.E. and later rebuilt. In Imperial Rome, the temple burned down again and was rebuilt by Augustus, only to get burned again.
During the ground breaking and preparation for Saint Peter’s Basilica on Vatican Hill, a shrine known as the Phrgianum and dedicated to Magna Mater was found. A motif of Saint Peter is found standing at the site of Cybele’s temple in Rome.
The Roman port of Ostia also boosted a sanctuary to Magna Mater and Attis, commemorating their arrival to Rome. The worship of Cybele brought on the anger of many Christians within the Roman Empire. Especially when Saint Theodre of Amasea, in recanting his beliefs, did so by burning down a temple of Cybele.
Mount Sipylus – A stone carving found here is believed to be the oldest image of Cybele. The carving itself is attributed to the legendary Greek hunter Broteas as having created it. The 2nd century C.E. geographer Rausanias mentions a Magnesian cult to “The Mother of the Gods” having been present.
Cults Of Cybele
The rites for Cybele were secretive and mysterious like many Earth Mother Goddesses such as Demeter and Isis. Cybele’ cult was directed by eunuch priests known as Corybantes or Galli. They were very faithful in conducting their orgiastic rites that were often wild and emotional with lots of ecstatic cries and frenzied, passionate music of flutes, drums and cymbals. In addition, sacrifices were made to Cybele, symbolizing the death and rebirth of her son and consort Attis. Self-castration is said to have taken place in Cybele’s rites. Other later rites were the taurobolium in which a bull was sacrificed and a priest bathing in its blood.
As a mystery cult, not much is known about Cybele’s initiates and worshipers. Stone reliefs show Cybele alongside both young male and female attendants carrying torches and vessels used for purification. Surviving literature describes a joyous sound of abandonment with loud percussions of tympanons, castanets, cymbals and flutes and a lot of frenzied dancing. It has been suggested that the dancing is likely to have been circle-dancing by women.
Worship Among The Greeks
Cybele’s cult was introduced to Greece by returning soldiers from the Trojan War and is noted for having caused a lot of conflicts. It would later be adopted by the Romans who held festivals in Cybele’s honor. The worship of Cybele among the Greeks held various mixed views. Here, her various different aspects were mixed with other goddesses. Notably the goddesses of Gaia, an Earth-goddess, Rhea, a Minoan goddess and the Harvest-Mother goddess of Demeter. The city-state of Athens invoked Cybele as a protector.
In 6th century B.C.E., Herodotus mentions that when Anacharsis returned to Scythia, that his brother the Scythian king had Anacharsis put to death for joining Cybele’s cult.
Athenian tradition holds that sometime around 500 B.C.E, a city metroon was created in order to placate Cybele after she visited a plague upon the city after one of her priests was killed for trying to introduce her cult. It’s thought that this story would explain why a public building would be dedicated to an imported goddess. The earliest source to this story is referenced in the “Hymn To The Mother Of The Gods,” circa 362 C.E. by the Roman emperor Julian. Given Cybele’s wild and forceful nature, her cults were often privately funded rather than publicly funded among the Greeks.
In Greek rites, Cybele was often seen as a foreign and exotic mystery-goddess who rode in a lion-drawn chariot accompanied with wild music, wine and a rather disorderly following; not unlike Dionysus or Bacchus’ Bacchanalias. As a foreign goddess, Cybele was seen as the great goddess of the Eastern World.
The transgender or eunuch priesthood was uniquely Greek. Many of Cybele’s Greek cults held a rite to a divine Phrygian Shepard-consort of Attis. This joint cult of Cybele and Attis was found throughout Magna Graecia, with evidence of this cult in Gaul, modern day Marseilles and Lokroi in southern Italy during the 6th and 7th centuries B.C.E. Following Alexander the Great’s conquests of the known world, wandering devotees to Cybele became common place in Greek literature and social life.
The Greeks associating Cybele with the Minoan goddess, Rhea has led to a number of different male demigods becoming tied into Cybele’s mythology as attendants or guardians for her infant son Zeus, in the cave of his birth.
Within the Grecian cults, these different male demigods acted as the intermediaries, go-between, even messengers for the goddess and her mortal followers through the use of dreams, trances and ecstatic dances and song.
Some of these demigod messengers are:
Korybantes – Or Kouretes, a group of nine armed dancers who are the offspring of the Muse Thalia and the god Apollo. They used drumming and dancing to drown out the cries of an infant Zeus to prevent him from being discovered.
Corybantes – Simply the same group, only this is the Phrygian name for this group of dancers.
Dactyls – A group of magician-smiths who are sometimes the offspring of Rhea or they worked for the god Hephaestus. They were ancient smiths and healers who sprang into being as Rhea went into labor with her son Zeus.
Telchines – An ancient primordial race with dog heads and flippers for hands. They were best known for their metal working. A group of nine Telchines were employed by Rhea to raise her infant son Zeus.
Worship Among The Romans
To the Romans, Cybele was known as Magna Mātēr or “Great Mother.” In the Roman State, Cybele’s cult and worship was adopted after the Sibylline oracle said it would be an important religious factor during Rome’s Second Punic War with Carthage.
The Romans had some dire omens in the way of a meteor shower, failed crops and an impending famine. It should be noted that a second consultation with the Greek oracle at Delphi confirmed to the Romans that adopting Cybele’s cult and worship would be the right way to go in assuring victory.
Cybele’s arrival into Rome is marked by the arrival of the Pessinos’ black meteor stone from the neighboring Roman ally and Kingdom of Pergamum. Further, Roman legend connects the voyage of the meteor stone with a Claudia Quinta who was accused of being unchaste. When the ship carrying Cybele’s sacred stone became stuck on a sand bar in the Tiber River, Claudia prayed to the goddess for help. Proving her innocence, Claudia was able to single-handedly pull and tow the ship free of the sandbar. Shortly after, Rome’s fortunes changed with a successful harvest and their being able to defeat Hannibal, the then leader of Carthage.
Among the Romans, Cybele was rewritten to be a Trojan goddess and thus making her an ancestral goddess through the Trojan prince Aeneas. Many of Rome’s leading families claimed Trojan ancestry and this made for Cybele’s integration into the Roman culture and pantheon a sort of reunion with a Mother Goddess’ exiled people. Further Romanization of Cybele sees her identified with the goddess Ops, wife of Saturn and the parents of Jupiter.
Rome’s dominance over the Mediterranean and Europe, saw many of Cybele’s cults get Romanized and spread throughout the Empire. Just what the exact nature of Cybele’s cults and worship among the Romans has meant were greatly discussed and disputed in both Greek and Roman literature and even among modern scholars.
It is generally agreed that the addition of Cybele’s consort Attis and her eunuch priests known as Galli or Gallai and all the wild, ecstatic features of her worship from her Greek and Phrygian cults have been largely Romanized. Something the Romans were very good at when adopting the gods of other cultures into their own. Under the rule of Caesar Augustus, he built a large temple to Cybele on the Palatine Hill. The statue of Cybele found within this temple has the likeness of Augustus’ wife, Livia.
Big Three – Cybele’s worship in Rome became so popular that it would become one of the three, major and important cults within Rome. The other cults are the Cult of Isis and Serapis (Osirus) and Mithraism. All three of these cults would persist and last until Rome’s conversion to Christianity as a state religion. Under Emperor Constantine in the 4th Century C.E., he outlawed all other cults and the church of Magna Mater, Cybele ceased to be and saw heavy persecution and the destruction of her temples.
Castissima Femina – “Purest or Most Virtuous Woman” Claudia Quinta’s connection and involvement with bringing the worship of Cybele to Rome would become more glorified and embellished over the centuries. To the point of forming a small cult. Claudia Quinta would be shown in the dress of a Vestal Virgin in art. Imperial Augustan ideology viewed Claudia as the very ideal of virtuous Roman womanhood.
Criobolium And Taurobolium – While the Greeks may have had no problems with castration for initiation into Cybele’s Cults, the Romans did hold prohibitions to this practice that greatly limited who could be initiated into the cult. Around 160 C.E., it is known that Roman citizen who sought initiation could offer up two forms of animal sacrifice as an alternative to self-castration.
The first, Taurobolium, sacrificed a bull, considered to a potent and expensive offering. The high cost for this sacrifice ensured that only Rome’s highest social class could be initiated. The second, Cribolium, sacrificed a ram, seen as a more inexpensive and thus less potent offering. This sacrifice is more typical of Rome’s poorer social classes.
The Christian apologist, Prudentius gives a description of these sacrifices where a priest stands in a pit under a slatted wooden floor. When the acolytes killed the bull with a sacred spear. The priest will come out from the pit, covered in the bull’s blood, much to the applause of spectators. This is atypical of Roman sacrifices as what is more likely to have happened with a sacrifice is that the blood is carefully collected and offered up to the deity along with the animal’s reproductive organs.
Both the Criobolium and Taurobolium are not linked to any specific religious celebration with Magna Mater, though they clearly have the same symbolism seen with the observance of Hilaria, March’s “Holy Week” that celebrates and honors the death and rebirth of Attis. Later, during Rome’s Imperial era, many of Attis’ initiates come from the deeply religious and wealthy citizens and not necessarily for the worship of Cybele.
Galli – This is the name for Cybele’s priesthood during Imperial Rome. They were eunuch priests who practiced castration as a sign of their devotion to the goddess Cybele. The Galli castrated themselves in service to Cybele as they thought that doing so would give them the powers of prophecy. After castration, they would dress as women, keeping their hair long and adopting female mannerisms and appearances. The Galli also wore a tall cylindrical hat called a polos. It is known the Galli held orgiastic rituals accompanied by loud cries and the loud noise of flutes, drums and cymbals. While there are certainly the male priests who wore women’s clothing, in some regions there were also known to be female priestesses devoted to Cybele.
In Servius’ account, Attis is the founder of this priesthood with the highest ranking Gallus taking the name of Attis. The more junior Galli was known as Battakes. The Galli located at Pessinus were very politically influential among the Roman Senate.
In Rome, the Galli were forbidden citizenship and the rights of inheritance, as they were eunuchs and unable to have children. This was a very stark contrast to many other priests of other Roman gods who did have families and raise children, particularly of the more senior priests.
The Galli are thought to have castrated themselves in keeping with the myth of Attis where he castrates a king for their unwanted sexual advances and gets castrated in turn by the dying king. Cybele’s priest would have found Attis at the base of a pine tree where he dies and they proceed to bury him. In memory of Atti’s passing, the priests are believed to have emasculated themselves and added him to the celebrations and rites for the goddess Cybele. In Hellenistic Greek, a poet refers to Cybele’s priests as Gallai, a feminine form of the name. The Roman poet Catullus refers to Attis in the masculine form of his name until he is castrated. Catullus then refers to Attis in the feminine form of his name thereafter. Different Roman sources refer to the Galli by a third gender of medium genus or tertium sexus when mentioning them.
During the Megalesia festival, the Galli were allowed to leave their temple under Cybele’s law and go out into the streets begging for money. The standard of dress that the Galli wore, marked them as outsiders to the Roman people. Despite their effeminate dress and mannerisms, the Galli were considered sacred and inviolate as they were part of a state Cult. The Roman prohibitions of castration made the Galli a clear image of curiosity and scorn. The Galli were a constant presence within Roman cities even into Rome’s Christian era.
Parentage and Family
Dindymene – In Phrygian mythology, she with King Maeon, is the mother of Cybele. Otherwise, the name of Dindymene is sometimes seen as just an alternative name for Cybele.
Maeon – (Also spelt Meion). A King of Phrygia and Lydia, with his wife Dindymene, fathered Cybele.
In this version of the myths, Cybele was left out, exposed on Mount Cybelus to die. However, leopards came and suckled Cybele, allowing her to survive.
Zeus & Gaia – Pausanias identifies Cybele’s parents as being the Phrygian Sky-Gods and Earth-Goddess whom he names as having been Zeus and Gaia.
Attis – A vegetation bull-god. In the very conflicting and varying stories, Attis is both Cybele’s son and consort.
Midas – As in King Midas of the golden touch. He is sometimes shown to be a consort of Cybele. Though he is definitely regarded as a leader to Cybele’s cult.
Cybele is ultimately the mother and grandmother to a good many deities of the Roman Pantheon.
Cronos – When Cybele is identified with Rhea, she is the mother of Alce, Midas and Nicaea.
Gordius – With him, Cybele is the mother of Midas, when he’s not shown as her consort.
Iasion – With him, Cybele is the mother of Corybas (also spelt Korybas). Iasion is the Samothrakian for Cybele’s consort Attis. Corybas is the first of the Korybantes who will later stand guard over the infant Zeus.
Olympos – With him, Cybele is the mother of Alke-Kybele
Sabazios-Dionysos – Some versions of his birth place him as Cybele’s son instead of Hera/Juno’s child.
A Crisis Of Identity
While Cybele has her origins in Anatolian and Phrygian culture and mythology; her being imported and adopted by other cultures in the Mediterranean has led to a good many other goddess being identified with Cybele or seen as alternative names and epithet.
The most notable is that of the Greek Goddess Rhea, who is also a Mother Goddess. Many of her myths have become intertwined with those of Cybele’s over the years.
Other goddess who have been equated and identified with Cybele are the Roman Goddess Ops, the wife of Saturn, the Egyptian goddess Isis, a minor local goddess or nymph Idaea and the Greek goddess Demeter.
Cybele And The Sibyls
Due to the similarity in the how the names sound, there tends to be a lot of associating the Sibyls as potential female priests and oracles for Cybele. While female oracles, the Sibyls could claim patronage to any deity and not necessarily Cybele. Most seem to follow the Greek god Apollo as he is a god of Prophecy.
Many Sibyles would prophesy at holy sites and they were originally at Delphi and Pessinos, following chthonic deities. And yes, Pessinos is where Cybele originated from when the Romans brought her black stone and statue back home. So there just might be a real connection.
Agdistis – Hermaphrodite – The Birth Of Cybele
Anatolian Goddess – Before the drastic changes to her myth, Agdistis had been a benevolent goddess of healing. Accepted for as they are until later changes are made and forced to this goddess as she and many others are absorbed into the larger myth of Cybele and adopted by other cultures, namely Greece and Rome.
When taken as a separate deity from Cybele, Agdistis is of mixed Anatolian, Greek and Roman mythology. They are a hermaphrodite or androgynous being; having both the male and female sexual organs. This dual nature of Agdistis made them symbolic of the wild and uncontrollable nature. This is an aspect that was seen as so threatening to the other gods that they sought to destroy Agdistis. The one explanation found or given is that Agdistis, being a hermaphrodite, held a huge sexual appetite and the gods were unable to handle it. They felt that this being could and should only be one gender or the other and for the gods, it was easier to remove the male sexual organs.
There a lot of ancient inscriptions that plainly and clearly show Agdistis as being separate from Cybele. However, later, Agdistis’ name would become one of Cybele’s many epithets. A common occurrence for many localized gods and goddess of Phrygia as the gods were imported into Greece and then Rome and many deities of a foreign place were often seen as being the same god, just known by another name.
There are multiple versions of the story for how Agdistis is attacked by the other gods and is castrated, how Attis is born and that Agdistis, now Cybele falls in love with the youth, promising to make him immortal.
How in some versions, Attis is punished for falling in love with is mother, how instead of keeping his vow to Cybele to only follow her, that he falls in love with another and that a jealous, angry Cybele drives Attis and the other guests at a wedding mad. How after, regretting her actions that she pleads to Jupiter/Zeus to restore Attis. One version of the story has both Agdistis and Cybele as separate beings who both fall in love with Attis.
The Greek Version – In this version of the myths, Cybele was raped by Zeus and gave birth to Agdistis. It should be noted, that Attis is very strongly and likely an invention and addition to Cybele’s myth.
As a deity separate from Cybele, Agdistis was a mountain deity found on Mount Dindymus near the city of Pessinus.
The Roman Version – In one version of the myths, Cybele, known as Agdistis is thought to have been a hermaphrodite, having been born of the earth where Jupiter’s sperm fell. The gods castrated Agdistis who then becomes the goddess Cybele. Where the severed pieces of Agdistis’ manhood fell, an almond tree grew. The fruit of this tree impregnated the nymph Nana when she placed an almond on her womb. Or more likely, that she ate an almond. Nana later gave birth to the god Attis. The baby Attis was abandoned by Nana as she was afraid of her father. The baby was discovered and saved by shepherds. Attis would grow up to become Cybele’s lover.
Pausanias’ Version – Pausanias identifies the Phrygian Sky-God and Earth-Goddess as being Zeus and Gaia.
In Pausanias’ version of the story, while sleeping, Zeus had some of his sperm fall on the ground. This of course created a Daimon that was hermaphroditic having the sexual organs for both male and female. This Daimon would be called Agdistis, another name for Cybele. The other gods feared Agdistis and cut off the male organs. This proceeded to create an almond tree. The daughter of the river Saggarios then took the almond fruit and held it to her bosom where it vanished. The daughter would find later that she was pregnant and give birth to Attis.
A slight variation to this story is that while Gaia, as the Great Mother slept on a rock called “Agdo,” the god Zeus raped Gaia and brought about Agdistis birth.
Other variations yet have either Dionysus or Liber who make a potion to put Agdistis to sleep so they can castrate them by tying his genitals to his foot so they’re ripped off when Agdistis stands.
Depending on the version of the story read, there are different accounts to the sequences of events and who is involved, a river nymph or king’s daughter that Attis marries.
It certainly reads as a very conflicting story that will vary by which author relates it. There’s been a good many changes to the story, especially considering how much Attis is a later addition that is largely added-on by the Romans.