Category Archives: Games
Alternate Spellings: Wani Yuu Dou
Etymology – Umbrella Ghost
The Kasa-Obake of Japan are an unusual type of ghost or yokai. Sometimes, the Kasa-Obake are considered a tsukumogami, those human tools that have managed to survive long enough and have absorbed enough energy to become animated, sentient beings. In this case, the Kasa-Obake is an old umbrella that has managed to reach 100 years old.
This yokai is described as an umbrella with one eye that jumps around one leg with it’s sole foot wearing a wooden sandal or geta. Other descriptions will give the Kasa-Obake two arms and possibly two eyes. In addition, the yokai is sometimes shown as having a long tongue. In the Hyakki Yagyo Zumaki text or yokai emaki, the Kasa-Obake are shown to have two feet instead of one.
Behavior wise, the Kasa-Obake is seen as a playful, child-like trickster that loves to frighten people.
In Japanese folklore, the tsukumogami are human tools, that over a period of time, often months and years are capable of becoming yokai. By having survived that long, that tsukumogami has gained and absorbed enough energy to become sentient as well as animated.
In the case with the Kasa-Obake, they are umbrellas that have survived one hundred years of use before becoming yokai.
Where there have been many types of tsukumogami yokai, the Kasa-Obake is the one that seems to have become the most well-known of this variety.
A Made Up Yokai
Edo Period – The Kasa-Obake with the classical appearance of being an umbrella with one eye and foot comes from this era. What I find cool, is that there is an old card game known as Obake Karuta (“Ghost” or “Monster Cards”) that people would play, wherein the players try to collect the most cards in order to win. The game is clearly a predecessor to the more modern Pokemon and Yu-Gi-Oh! Card games that people collect and showcase different, various monsters.
Hyakumonogatari Kaidankai – Or “The Gathering of One Hundred Supernatural Tales”, is another game popular during the Edo period. In this game of telling ghost stories, the Kasa-Obake likely originates from the need for story-tellers to come up with another, new story about yokai to fulfill the needs of this game with having one hundred ghosts. In other words, the Kasa-Obake is very likely made up.
Ansei Period – A board game from this era, called Mukashi-banashi Yōkai Sugoroku, the Kasa-Obake is shown and given the name of Sagazaka no Ippon Ashi or “One-footed from Sagizaka.”
Variations On A Theme
There are a couple of other very similar yokai that are also described as umbrellas, though they’re not the Kasa-Obake.
Higashiuwa Region – In the Ehime Prefecture, there is a story of a rain umbrella yokai that appears in the valleys on rainy nights. Those who are unfortunate to see this yokai are unable to move their feet as they cower before it. I’m not sure how that could be, unless there is some supernatural effect going on.
Hyakki Yagyo Emaki – Dating from the Muromachi period, the yokai found in this text or scroll have a more humanoid appearance and have umbrellas on their heads.
Mizokuchi Region – In the Tottori Prefecture, what is now the Hōki, Saihaku District, the Yureigasa or “Ghost Umbrella” also has one eye and foot much like the Kasa-Obake. They are said to go out on extremely windy days and blow people up into the skies.
Kasa-Obake continue their presence into the modern era with appearances in a good many, various video games, anime and manga; especially any making use of yokai.
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.
Etymology – Sown-Ones or Sown Men. From the Greek word: σπείρω, speírō, meaning: “to sow.”
Also known as: Σπαρτοί (Spartos), Σπαρτος (Spartoi), Spartus, Spartes, Sparti, Serpent’s Race, Ophion’s Race, Gegenees (Earth-Born), Gigantes, Terrigenae (Earth-Born)
In Greek mythology, the Spartoi are the earth-born warriors of the war god, Ares. When the teeth of the slain dragon Dracon were planted in a field sacred to Ares, a warrior springs up from the ground fully grown, armed and ready for battle from each tooth. As such, the Spartoi are seen as the sons of Ares.
Spartoi Of Thebes
The famous hero Cadmus is perhaps the most well-known for having planted and created such an army in his founding of Thebes.
As the story goes, Cadmus was the son of King Agenor and Queen Telephassa in Tyre. After his sister Europa had been kidnapped by the god Zeus, Agenor sent Cadmus and his other brothers to search for her. Eventually all the brothers gave up their search and began to find other places to settle since they couldn’t return home to Tyre.
Cadmus had been told by an oracle at Delphi, to found a city where ever a cow would stop and lay down. After a good long while, the cow finally lay down and Cadmus sent his men off to the nearby spring of Ismene to fetch water as part of sacrificing the cow to Athena. As it would be, this particular spring was guarded by a dragon or serpent, Drakon that killed many of Cadmus’ men before he finally slew it with his sword.
Now a couple of different things happened. First, Athena appeared to Cadmus and gave him half of the dragon’s teeth, instructing him to plant them. As Cadmus did so on the Aonian plain, from each tooth sprang up a fully armed warrior. Fearing for his life, Cadmus threw a stone in amongst the warriors and they began to fight each other. Each thinking the stone had been thrown by another warrior. These warriors fought until there were only five of them left standing. Sometimes, depending on who’s telling the story, Athena instructed Cadmus to leave only five living Spartoi. These five remaining warriors’ names were: Chthonius, Echion, Hyperenor, Pelorus and Udeus. At Cadmus’ instructions, they helped him to found and build the city of Thebes.
Secondly, with the dragon being sacred to Ares, Cadmus was forced to be a servant to the god for an “everlasting year,” such a time period was the equivalent of eight years as repayment for killing it. At the end of that time, Cadmus was married to Harmonia, the daughter of Aphrodite and Ares. Cadmus and Harmonia had four daughters, Agave, Autonoe, Ino and Semele.
In his writings, when Cadmus planted the dragon’s teeth, only five warriors sprang up from the ground. There was no fighting it out among them. In addition, Hellanicus has Zeus step in to save Cadmus from the Ares’ wrath as the war god wanted to kill the mortal. And the Spartoi, Echion marries Cadmus’ daughter Agave and their son, Pentheus succeeds Cadmus to become king.
Royal Family Of Thebes
The five surviving Spartoi from the dragon’s teeth that Cadmus sowed, go on to become the ancestors and founding families of Thebes. Additionally, whenever the Theban seer summons the ghosts of heroes past, it is the Spartoi who appear.
The descendants of the Spartoi all bear distinctive birth marks that identified them as such. Some thought is that these birth marks looked like serpents or dragons. Another source sites that this birth mark appeared as a spear.
Khthonios – (Χθονιος, Chthonius) “Of the Earth.” He has two known sons, Nykteus and Lykos. His granddaughter Nykteis marries Polydorus from Ekhiôn’s line and uniting these two families to the royal ruling line of Cadmus for Thebes.
Ekhiôn – (Εχιων, Echion – Latin) “Of the Viper,” He marries Agave, Cadmus’ daughter and their son Pentheus goes on to become king after Cadmus. He also believed to have dedicated a temple to Cybele in Boeotia.
Further descendants of Ekhiôn after Pentheus’ reign are: Polydorus who married Nykteis, a daughter of Nykteus, the son of Khthonios. They in turn had Labdakos who died soon after Pentheus’ death but not before leaving behind a year-old son Laios. At this time, Thebes was ruled by a regent, Lykos until Laios came of age.
Hyperênôr – (Ὑπερηνωρ, Hyperenor) “Overbearing”
Pelôros – (Πελωρος, Pelorus, Pelor) “Huge” or “Gigantic”
Oudaios – (Ουδαιος, Udaeus – Latin) “Of the Earth.” From his linage, there is a soothsayer, Teiresias, son of Everes and the nymph Khariklo.
Seven Against Thebes
In Aeschylus’ tragedy from 5th century B.C.E., the whole dilemma comes about because Oedipus marries his mother Jocasta without knowing it. Oedipus and Jocasta had four children of which, the incest and inbreeding caused huge problems for the people of Thebes as they saw their crops begin to fail. In response, Oedipus blinded himself out of shame and cursed his two sons: Eteocles and Polynices to figure out who would succeed as ruler of Thebes through war.
All started out well as at first, Eteocles and Polynices decided they would avoid any bloodshed over their kingdom by alternating who ruled each year. Eventually, Eteocles refused to step down as king and his brother Polynices raised an army to confront his brother, leading to the story of the Seven Against Thebes.
Much of Aeschylus’ tragedy is mainly dialogue that delves into depth many of the characters of his story until it resolves at the end with a messenger coming and saying that the army has left and both Eteocles and Polynices are now dead.
There are a number of scenes in which descendants of the Spartoi are made mention of. One scene has a Tydeus, son of Astakos and ultimately descended from the Spartoi is set to guard a gate. Another scene has a Megareus, also descended from the Spartoi sent out to confront Eteoklos after he taunts Ares, the god of War as being unable to throw him from the battlements.
When the Thebans consulted their prophets, Teiresias told them that they would win the battle if Kreon’s son, Menoikeus and the father of Jocasta, a descendant of the Spartoi, offered up his life to Ares at the spring of Dirke or the Dragon’s hole. Menoikeus did so, pulling out a sword that was already stabbed into him and killing himself. Another variation to this story has Menoikeus throwing himself from a wall to ensure the Thebans victory after hearing Teiresias’ prophesy how if any of the descendants of the Spartoi should die, Thebes would be saved.
The Haunted Fields Of Thebes
Continuing Teiresias’ part in the story of the Seven Against Thebes, the Roman tragedy of Oedipus has the seer performing Necromancy and summoning the ghosts of the Spartoi, the Theban ancestors aid their living kinsmen against their attackers.
In Statius’ poem Thebaid the summoned ghosts of Spartoi are a bit vampiric as they are made mention of draining the blood of the living. That could just be the poetic phrasing on his account for the nature of war. Statius also continues to mention in his poem how the fields surrounding Thebes, particularly the plain sacred to Ares were haunted and the ghosts of Spartoi would appear to frighten off Farmers from tilling the land.
Other Descendants Of The Spartoi
There is a grave marker for the historical Theban Epaminondas with a shield of a dragon or serpent on it. The relief symbol indicates that Epaminondas was descended from the Spartoi.
The Roman mythographer, Pseudo-Hyginus in his Fabulae, when writing about Antigona (Antigone) and her son Haemon. When Haemon came of age, he went to Thebes for their annual Games and Kreon, his grandfather recognized him due to his birthmark that all those of Spartoi linage have.
In Plato’s Sophist, he comments that the Spartoi were so earthy and unable to grasp any philosophical concepts. Saying that anything they couldn’t hold in their hands, had no existence.
Spartoi Of Colchis
As to the other half of the dragon’s teeth that Athena hung onto, she gave those to King Aeetes of Colchis near the Black Sea. When Jason and his Argonauts came to Colchis seeking out the Golden Fleece, King Aeetes set Jason what he thought would be an impossible task in order to earn it. He was to sow the dragon’s teeth and slay all the arising Spartoi from them before the end of the day.
Jason was instructed by King Aeetes to sow the teeth of a Drakon in a field sacred to the god Ares. In this case, the task wasn’t as simple as that of plowing the field, Jason was to use a pair of metallic bulls who breathed fire constructed by the god Hephaestus to plow and sow the dragon’s teeth. Making the task more daunting is that the bulls had never been tamed or yoked for doing farm labor before. So much of Jason’s time, with the aid of his fellow Argonauts, was spent in taming these fearsome, wild bulls.
As the field was plowed, Jason sowed the dragon’s teeth and as it happened before with Cadmus, an army of Spartoi rose up from the earth, fully armed and ready for battle. Just as Cadmus had done before with his task, Jason also threw a stone into the middle of the newly sprung up Spartoi. As with the previous group of Spartoi, this new group also fought each other over who threw the stone. In some instances of this story’s retelling, Jason has the help of a witch, Medeia, who uses salves, herbs and charms to protect him from the spears and weapons of the Spartoi. As this new sprung group of Spartoi rose up and fought each other, the hero Jason slew and attacked many of them in order to fulfill his task from King Aeetes and win from him the Golden Fleece.
To Sow Dragon’s Teeth
This phrase has come to be a poetic way saying that someone is fomenting chaos, contention and stirring up strife or war. More specifically, the phrase refers to a fight or problem that is to have already been taken care of and laid to rest yet pops back up anew. The original example being Cadmus’ slaying the dragon and then sowing its teeth to create an army ready to fight. In other words, the problems of the past keep getting brought up and no one is willing to move on.
Poetically, the term Dragon’s Teeth refers to subjects or people of civil strife, for whatever cause and reason cause people to have to rise up and take arms.
Other phrases or words from the story of the Theban Spartoi is the word Cadmeian (or Kadmeian). It is used to mean any victory in war often has more losses instead of gains.
Marvel Comics And Guardians Of The Galaxy
For those who’ve enjoyed the movie and read the comics, the Spartoi are an alien and cousin race to the Shi’ar with whom they have had unsteady alliances with in the past. The Spartoi come from a planet known as Spartax and have built an empire that spans hundreds of worlds. Compared to humans, the Spartoi are very long lived. J’son or Jason of Sparta and a prince is the father of Peter Quill or Star Lord in the comics. The basic concept of the Spartoi in Marvel Comics was very closely tied to Greek mythology.
Etymology – “He who wards off the wolf”
The Wolf God, Lupercus is the god of agriculture and shepherds. The name Lupercus is said by some to be an epithet of the Roman god Faunus.
As Faunus, he is a god of the wild, untamed nature and fertility and the giver of oracles. The Romans came to identify Faunus with the Greek Pan due to the similarity of some of their characteristics such as horns and hooves. Faunus’ attributes are the wolfskin, wreath and goblet.
If I stick to just this, there really wouldn’t be much of a blog post. Lupercus comes into his own when looking at and focusing on the ancient Roman holiday known as Lupercalia.
Lupercalia – The Wolf Festival
The festival and holiday of Lupercalia was held every year from February 13th to 15th, often said to be the anniversary of the founding of Lupercus’ (properly Faunus’) temple. The Luperci, who were the priests of Lupercus and wore goat skins, would sacrifice two goats and a dog during a ritual at this time. Goats were sacrificed as Lupercus is the god of shepherds and the dog got sacrificed as they’re the protector of flocks and herds. The blood from these animals would then be wiped on two young men’s foreheads. This festival was held too, to avert evil spirits and purify the city, allowing for good health and fertility with the coming year.
The sacrifice of the goats and dog would take place at the Lupercale, a cave that according to tradition is where the twins Remus and Romulus were raised by the she-wolf Luperca. In 2007, National Geographic posted an article about how Archeologists found this cave beneath the ruins of Emperor Augustus’ palace on Palatine Hill, Rome.
Lupercalia replaced an earlier Spring Cleansing ritual of Februa once held on the same date and from where the month of February gets its name. Just as Lupercalia replaced Februa, it too has largely been replaced by the more modern Valentine’s Day where the Catholic church made efforts to tone down some of the more wilder pagan rituals or to get people to accept Christianity more easily with their converting from pagan religions.
Not too surprising given how riotous and risqué that Lupercalia could be with the use of whips in striking women to try and make them more fertile, men running naked chasing women, the blood sacrifice of goats and a dog. Even the familiar heart shape symbol of love has some controversial origins to what it really depicts and is. Unsubstantiated sources comment too how the use of Lupercalia’s lottery of young men drawing the names women from a box is the more modern tradition of giving Valentine Cards.
Also spelled or called Lycaea, this ancient, archaic Greek festival is said to be where the rituals of Lupercalia originated from. For those who want to link werewolves with the holiday of Lupercalia, Lykaia is the one you’re probably thinking of.
The festival of Lykaia had a secret festival held on Mount Lykaion (Wolf Mountain) in Arcadia. The myths that surround this ritual are believed to relate the story of Lycaon’s feast he held for the gods and involved having served up one of his sons Nyctimus as one of the main courses. Another version of this story given by an Eratosthenes, holds that Lycaon had served up his grandson Arcas at this feast. In either eventuality, an enraged Zeus turns Lycaon into a wolf and proceeds to kill by means of lightning; Lycaon’s other sons before restoring the dead child back to life.
Mmm…. Cannibalism. Not.
The festival of Lykaia were held annually at the beginning of May. It was a primitive ritual festival and rite of passage for young males known as epheboi among the Greeks into adulthood. With the ritual held at night, evidence taken by some with the name of Lycaon’s son Nyctimus, a lot of rumors about cannibalism and werewolf transformations circulated widely among the Greeks as to just what was going on up there. Even Plato wrote about one clan who would gather every nine years and sacrifice to Zeus Lykaios where a piece of human flesh would be mixed in among the pieces of animal meat.
The belief held that whoever ate the piece of human flesh would turn into a wolf and they could only return to human form after nine-years if they hadn’t eaten human flesh. The famous Olympic boxing champion, Damarchus is said to have turned into a wolf during the ritual sacrifice held for Zeus Lykaios. Games were also a big part of the Lykaios festival held every year after the secret ritual held at night.
Archaeologists have found by looking at the ash heaps near the altars for Lykaia no human remains and suggest that the rituals and festival of Lykaia are far older than what even the ancient Greeks themselves knew. Excavations have generally shown nothing earlier than about 700 B.C.E. though one trench excavated at Mount Lykaion shows possible ritual evidence dating to the beginning of the third millennium B.C.E., a full thousand years before the worship of Zeus throughout Greece.
Lykaios – Wolf-Zeus
This is an epithet of Zeus in connection to the festival of Lykaia and seems to have been a formality in making him a patron of the rituals held. Zeus’ inclusion is possibly instrumental in ending any human sacrifices going on or trying to put to rest the rumors.
The Greek god Apollo is also known to have a wolf-form as Apollo Lycaeus. He was worshiped in Athens at the Lykeion or Lyceum. This site is most remembered as the place where the philosopher Aristotle taught.
A sanctuary for the Greek god Pan was also found on Mount Lykaion. The traditional story goes that Euandros, the son of Hermes, led a colony of people from Pallantion, Arkadia to Italy where he built the town of Pallantion on Palatine Hill. Euandros introduced the cult of Pan Lýkaios and the Lykaia festival that later becomes the Roman festival of Lupercalia. Given how much the Romans would identify their gods with those of the Greeks and other cultures, that could make sense.
Apparently there are modern Lykaia games that have been held every four years since 1973, at the beginning of August by the Ano Karyes Association in the same places where the games associated with the ancient festival of Lykaia were held. These are sort of a localized Greek Olympics.