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Category Archives: Incest-Inbreeding

Agdistis

agdistisOther names: ΑΓΔΙΣΤΙΣ, Ἄγδιστις

Etymology – Of Mount Agdistis

Agdistis is a hermaphroditic deity who originates in Anatolian mythology. They would later be introduced and imported into the Greek and Roman myths, where they would, like a good many other local deities, become absorbed by a more popular deity.

Very simply, from what little is known from the mythological evidence, Agdistis as a hermaphrodite themselves, is the goddess of hermaphrodites and eunuchs, a goddess of healing, benevolent in nature and who’s sacred plant is the Almond tree.

Parentage and Family

Parents

Cybele – Like too many Greek stories, Zeus can’t keep his pants zipped and rapes some goddess or mortal woman, if he doesn’t seduce them.

Papas – The best I could find for this, is that the name Papas is a Greek surname meaning Priest. So perhaps one of Cybele’s priest is the parent of Agdistis. Again, by rape or seduction from Zeus, in Greek mythology.

Pausanias Version – The Sky-God Zeus and Earth-Mother Gaia are mentioned as the parents of Agdistis. Though some have noted that Ouranos should be listed as the father and not Zeus. Given the reputation that Zeus has in the mythologies, it seems like everyone is trying to make a connection, no matter how it comes across.

Children

Attis – By way of the river nymph Nanna impregnating herself with an almond seed.

Epithet Of Cybele

The name Agdistis is generally taken as an epithet of Cybele, the Magna Mater or Great Mother Goddess of Rome.

In addition is the theory passed around by scholars that Agdistis may just be part of a continuous line of androgynous deities out of Anatolia. Some of the names are Andistis, the name of a potentially ancient Phrygian deity and Adamma that dates to the Kizzuwatna kingdom during the 2nd millennia B.C.E.

Cults Of Agdistis

This shouldn’t be too surprising Agdistis would have her own worshipers and followers before getting absorbed into the larger myth associated with Cybele.

While some like Hesychius and Strabo make the case for Agdistis being another name that Cybele is known as in their place of worship in Pessinus; there are a number of ancient inscriptions that clearly show the two gods as being separate. Some have been found in Mithymna and Paros.

As an Anatolian goddess, Agdistis’ cults and worship could be found in Attica, Egypt, Lesbos, Panticapeum, Piraeus and Rhamnus at different points in history between 250 B.C.E. and 3 B.C.E.

Agdistis’ shrine in the Philadelphia found in Asia Minor held a strict code of conduct and behavior. Interestingly enough, in other places like Sardis, inscriptions have been found that forbad the priests of Zeus from participating in Agdistis’ mysteries. Not surprising given the nature of some of the stories that would later become connected between the two.

Goddess Of Healing!

There is apparently supposed to be some evidence found among ancient inscriptions that Agdistis may have really been a goddess of healing and one who was good natured before any later myths do drastic changes to her nature.

Mount Agdistis

As a deity separate from Cybele, Agdistis was a mountain deity found on Mount Dindymus near the city of Pessinus.

You Called Him A Daimon!

Yes, as in the Greek term and meaning for the word spirit. It is Christianity that takes and twists the word and meaning to Demon, for an evil spirit or being.

Among the ancient Greeks, the word daimon means spirit or “replete with knowledge.” They recognized both good (eudemons) and bad (cacodemons). The word or term daimon also means “divine power,” “fate,” or “god.” And in Greek mythology, daimons could also include deified heroes.

Daimons functioned as messengers or intermediary spirits between men and gods. The good daimons were viewed as guardian spirits who gave guidance and protection to those they watched over. The bad daimons, naturally, weren’t so nice and could mislead people, getting them into trouble.

Strange Deity In A Strange Land

Most people are familiar with Agdistis’ part in the Greek and Roman myths when she has become combined and subsumed with the myths of Cybele and Attis.

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.

Agdistis is 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 with Agdistis being a hermaphrodite, they 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 under 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.

Mythological Hijacking

Getting absorbed into the greater whole and myths involving Cybele and Attis has meant a lot of changes and not necessarily for the better. The stories now turn this once benevolent goddess of healing into some sort of sex crazed monster that the other gods couldn’t handle. And when Agdistis gives birth or is part of siring a son, Attis, they’re so driven by lust and jealousy they drive their own offspring into madness and suicide. That, is not a happy way to end things.

The Greek Myths

 Dionysus & Agdistis – With Agdistis being a hermaphrodite, the other deities of Mount Olympus couldn’t handle the huge sexual appetite that a being like Agdistis is perceive to have.

The solution? Make Agdistis single gender like the other gods.

Dionysus or Liber makes a potion that they mix in with Agdistis’ drink so they pass out asleep. It is then that Dionysus ties Agdistis’ genitals to a tree or sometimes their own foot. This way, when Agdistis jumps up from their sleep, they rip off their own genitals.

From Agdistis’ spilled blood that hit the earth, an almond tree is to have sprung up. The nymph Nana, the daughter of the river god Sangarius is said to have picked some of the almonds and either eats them or when laying them on her lap, becomes pregnant and gives birth to the god Attis.

Attis & Agdistis

The story continues, when Attis grew up, he was considered extremely handsome and Agdistis fell in love with him. Their own child and in many ways creepy. Attis’ adoptive relatives had plans for the youth to marry the daughter of the King of Pessinus. Other, slight variations to this story have the King punishing Attis with marriage to his daughter for the incestuous affair with his mother.

In either event, when the two are making their marriage vows and ceremony, Agdistis appears and causes all of the wedding guests to become mad. Both Attis and the King wind up castrating themselves. The Princess cuts off her own breasts. As a result of the self-inflicted wounds, Attis dies and a suddenly grieving Agdistis pleads with Zeus to restore Attis to life. Zeus intercedes with the promise that Attis won’t die and will be reborn.

Incidentally, a hill or mountain by the same name of Agdistis in Phrygia is where Attis is believed to have been buried.

Other variations to this story have both Agdistis and the goddess Cybele falling in love with Attis.

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. She later gave birth to the god Attis. The baby Attis was abandoned by Nana as she was afraid of her father. The baby Attis 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.

Other Versions Of The Story

In one 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 later addition to Cybele’s myth.

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.

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 have been a good many changes to the story, especially considering how much Attis appears to be a later addition by the Romans. At the same time, myths are evolving and changing and shouldn’t stay completely stagnant.

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Cybele Part 2

cybele-2Cybele Lore Continued…

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.

The Myth

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.

Bee Goddess

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

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.

Tympanon

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.

Zodiac

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.

Mesopotamian Connection?

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 ProphecyNow 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.

Very interesting…

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.

Cybele Part 1

Cybele Part 1

CybelePronunciation: Cyb·e·le

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: 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

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.

Attributes

Animal: Bee, Hawks, Lions, essentially all wildlife.

Colors: Brown, Green, Blue

Day of the Week: Saturday

Element: Earth

Month: March

Patron of: Nature, Natural places, Mountains, Caverns, Walls, Fortresses

Planet: Saturn

Plant: Almond, Pine

Sphere of Influence: Fertility, Menstruation, Nature, Sex, War, Mother of Life

Symbols: lions, naiskos, tympanon (hand-drum or tambourine), pine cones

Greek Depictions

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.

Neolithic Connection

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.

Temple Sites

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

Parents

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.

Consort

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.

Children

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.

Cybele Part 2

Achimi

Achimi

Among the Kabyle people of Algeria on the African Continent, Achimi is a Buffalo god. He is the son of Itherther and Thamuatz, the first creatures living on earth. Between Achimi and his father Itherther, they helped in the first humans’ development of hunting and eating meat.

Achimi was known for being wild and adventurous. So much so, that Achimi eventually left his parents to go out on his own.

In his wanderings, Achimi came across a village that had been built by the first humans. The humans of this village nearly got him

At some point during his escape from the villagers, a bee told Achimi how it would be a much better and easier life for him to be domesticated by humans as they would care and provide for him and protect him from predators such as lions.

A slight variation to this is that instead of a bee, it is an ant who tells Achimi all about how to have the easy life. All Achimi has to do is be domesticated by humans and he’ll have it made. Sure it will be short, but it will be comfortable.

But if he wants a long life and one full of freedom, the Achimi needs to avoid getting caught by the humans and domesticated. The downside being, that there would be times that Achimi would go hungry.

Stubborn as ever in his youth, Achimi refused the “advice” of the bee (or the ant) and went off in his own ways, bound and determined to maintain a life of freedom and independence.

Eventually Achimi returned to where his herd roamed. In his absence, his father and mother had had another calf, a younger sister to Achimi. This enraged Achimi and he challenged his father for dominance of the herd. His father ousted, Achimi proceed to mate with his mother and sister. Back to the other variation of this story with the ant, it had told Achimi he could take over the herd, usurping his father and mating with his mother and sister.

Time moves on and Achimi mated with his mom and sister to create a herd of buffalo. And, as time does, Achimi got old and a time came that the herd was cold, hungry and experiencing a lot of suffering. Remembering what the bee (or ant) had told him, Achimi decided to lead his herd to where the village was and allowed the humans there to tame and domesticate them, living an easy and short life from then on.

I’m sure such a story seems great from the human perspective, domestication and herding of cattle for an easy source of food.

Spartoi

Spartoi

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.

Hellanicus’s Version

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.