Category Archives: Seduction
Etymology: From the Greek word “pantes” meaning: All, everything, rustic
Other Spellings: Πάν
Other Names and Epithets: Aegocerus (“Goat-Horned”), Agreus (the Hunter), Faunus, Haliplanktos (Sea-Roaming), Innus, Kronios, Nomios (the Shepherd), Sinoeis
Pan is a familiar, half-goat, half-man or satyr deity in Greek mythology. As a god of forests and wilderness, he’s known too for inhabiting grottoes too. In his ancient Arcadian home, Pan is said to have wandered the mountain sides playing his reed pipes, aiding or hindering hunters, guarding shepherds and their flocks and his never-ending pursuit and dancing with nymphs.
Animal: Goat, Tortoise
Patron of: Shepherds
Plant: Pine, Mountain Beech, Water-Reed
Sphere of Influence: Fertility, Flocks, Rustic Music, Wilderness
Symbols: Reed Pipe, Phallus, Lagobolon (Hare Trap)
Pan is the Greek half-man, half-goat god of shepherds and flocks. A god of fertility and the wilds.
What’s In A Name?
The Latin words of the verb paô and pasco connect Pan’s name to mean “all” or the universe. The Arcadians used the word pan meaning rustic, for anything out in the country, wild and untamed.
The idea of the Greek word pan for “all” comes from Homeric Hymn where Pan is described as delighting all the gods. This word ends up being used in word play in Plato’s Cratylus where he describes Pan as a dual-natured god, a personification of the cosmos.
The Greek word: “pa” is a more likely source for Pan’s name as it translates into “Guardian of the flocks,” certainly one of the things he is known for. Interestingly “pa-on” meaning: “herdsman” is a closely related word and where the Latin pastor and the modern English word “pasture” come from.
Another source says that Pan’s name comes from the Greek word: “paein” meaning “to pasture.” Furthering the ideas, Edwin L. Brown puts forward the idea that Pan is likely a cognate to the Greek word: ὀπάων, meaning “companion.”
Early Greek Depictions
It is around 500 B.C.E. that Pan appears in Greek art. These early depictions of Pan show him as a black goat standing upright on hind legs.
Later red-figure pottery shows Pan’s image change to that of a satyr. Some might even say the father of all satyrs. He is often shown having a wrinkled face with a prominent, bearded chin, snub nose, pointed ears, goat-like horns with hairy legs and cloven hooves like a goat. playing a reed pipe. Sometimes he is shown with a shepherd’s crook and a pine branch or a crown made of pine. Often times he’s in the company of fellow satyrs and Maenads.
Coinage – In 4th century B.C.E., Pan’s image is found on coinage in Pantikapaion, for the Arcadian League.
Dual Nature – Plato’s Cratylus
This one’s interesting. Socrates discusses how Pan is a duel-nature son of Hermes. That makes sense as Pan is half man, half goat after all. Socrates goes on to explain how Hermes’ name comes from the word for “speech.” That Pan, the all things known, both true and false. The true part of Pan is the part that is smooth and divine and that he lives with the gods. The false part is the lower part that is goat, representing the baser, common man who are rough and like the tragic goat. I presume this comes from the origin for the word tragedy or tragikos, goat-song and is in reference to early, primitive performances where people wore goat-skins. A roundabout way of saying that life is nasty, short and brutish. It is among mankind that tales and falsehoods can be found.
While we’re at it, Pan was also the god of theatrical criticism.
Considered a pastoral paradise in Ancient Greece, the land “that existed before the moon,” this is the place where Pan is said to have been born, specifically on Mount Lycaeum.
Arcadia is mountainous and fertile area located in central Peloponnessus. This place is found to the south of modern-day Greece. This is the location where the seat of the ancient Greek empire once lay.
For the ancient Greeks of their day, they viewed Arcadia and those who lived there as being backwards and primitive. They weren’t held in the same light as more civilized Greeks. Outside of Greece, Pan’s worship spread as far as Egypt and other local, neighboring countries.
Athens – Around the fifth century B.C.E., after the Battle of Marathon, Pan’s worshipped arrived in this City-State.
The story goes that Pheidippides, an Athenian was to Sparta to enlist their aid against the Persians, Pan appeared before him and promised that he would terrify or panic the invaders. In return, the Athenians would begin honoring and worshipping Pan.
Shrines & Temples
Even after the Greeks began worshiping other gods and adding them to their pantheon, Pan still had shrines built, honoring and venerating him. Many of these shrines and sacred places to Pan were often in caves and grottos. There were many sanctuaries and temples dedicated to Pan throughout Arcadia, including some in places like Athens, Heraea, Homala in Turkey, Megalopolis, Mount Parthenius, Oropus, the island of Psyttaleia, and Troezene to name a few. The Korkykeion cave found on Mount Parnassos and the Vari cave in Attica are a couple of the places dedicated to Pan.
According to the ancient Greek historian, Diodorus Siculus, the Egyptians had a good number of statues of Pan in many of their temples. In Thebes, the city of Chemmis was also known as the city of Pan or Panopolis.
Caves & Grottos
Many of Pan’s sacred places were found in caves and grottos. Pan’s sacred shrines and grottos weren’t solely dedicated to him, sometimes he shared it with a local deity or nymph in the region. Sacrifices offered up to Pan included cows, rams, lambs, milk and lamb. These sacrifices would also be offered up to Pan in conjunction with Dionysus and the nymphs. Other sacrifices to Pan included statues of herdsmen, vases, lamps and gold grasshoppers. Goat sacrifices and torch races were also part of Pan’s worship at Delphi and Athens.
A few other locations for Pan’s shrines or temples are:
Acacesium – A perpetual fire was kept burning here in this time. Also at this time, there was an oracle where the nymph Erato was Pan’s priestess.
Acropolis – This shrine to Pan is hidden away in a shallow cave beneath the Acropolis in a place still wild and untamed.
Apollonopolis Magna, Egypt – A Temple of Pan is found here.
Corycian Grotto – Located near Mount Parnassus.
Nomian Hill – A shrine was located here near Lycosura.
Peloponnese – A Temple of Pan was located here on the Neda River gorge.
Well of Eresinus – Located between Argos and Tegea
Mystery Cults – During the Hellenistic era, Pan becomes a cognate to the Phanes/Protogonos, Eros, Dionysus and Zeus.
Youngest To Oldest
In the Greek pantheon, Pan is considered the youngest of the gods. That makes sense if Hermes is Pan’s father. Making Zeus his great grandfather and Apollo his grandfather. At the same time, Pan is also considered the oldest god as records of his worship date to the 6th century B.C.E. in Arcadia. Mythical evidence seems to back this with Pan being the one who gives Artemis her hunting dogs and teaches Apollo the secrets to prophecy.
This likely makes sense too that for all that Pan being a rustic, rural god, was seen by the Greeks as representing the connection between the wildernesses and civilization. In Arcadia he would enjoy being a major god, but else where he was reduced to a minor god and not counted among the twelve major Olympian gods. So how ever minor his role seemed to have taken on, his influence and importance were not denied or forgotten.
Parentage and Family
Grandfather or Great Grandfather
As the grandson or great grandson of Cronos, Pan is known as Kronios.
The parentage for Pan is greatly varied and murky. Depending on the source that one uses, a different set of parents will be mentioned. That kind of makes sense when seeing Pan as a nature god, that he could be older than the other Olympian deities. Depending on which one you read, will be which one you decide to go with.
Father – Hermes, nearly every myth concerning Pan’s birth agrees on this. Sometimes another deity, Aegipan is given as Pan’s father. Even the gods Apollo, Cronus, Dionysus, Uranus, or Zeus could be mentioned as Pan’s father. Others like Amphinomos, Antinoos and Odysseseus are mentioned as Pan’s father.
According to Euhemerus, a 4th century B.C.E. mythographer, Aegipan (or Pan) was married to Aex and when she had an affair with Zeus, she bore the god Pan to him. In this instance, Pan was called Aegipan.
Mother – There are many different myths regarding who Pan’s mother is.
In no particular order, they are: Dryope the daughter of Dryopos, Thymbris, Penelope (There are two Penelopes of note here. The first one, Hermes visited in the form of a ram. The second Penelope is of Odysseus fame as she proved to be unfaithful while she waited for Odysseus to return home). Nonnus’ Dionysiacs is where Penelope of Mantineia in Arcadia, a nymph. This Penelope is later confused or combined with the Penelope, the wife of Odysseus. Oeneios, some random Nereid, Sose, and Callisto. Even the goddesses Aprodite and Hecate are sometimes mentioned as being Pan’s mother.
Sometimes Pan’s parentage is given as being Uranus and Ge or that of Aether and Oeneios.
That seems a little odd to think of Pan as having any spouse. Given Pan’s later reputation for chasing around after all the Nymphs and seducing anyone who’s female…. There’s actually a few that Pan actually truly loved.
Aix – Also spelled Aex, she is a goat or a nymph who took the shape of a goat. Her connection to Pan seems more sure if you count Aegipan and Pan as being one and the same person.
Echo – This one is rather tragic, the story is given in full later.
Pitys – A nymph who turned herself into a pine in order to elude Pan’s advances.
Syrinx – A more well known Syrinx who changed herself into a bed of reeds to escape from Pan’s unwanted advances.
The satyrs in general were all considered kin to Pan, if not his sons, Laertes, Circe and the Maenads.
Agreus – A half-brother by way of Hermes, part of a “Pan Triad.”
Arcas – the twin brother to Pan, when Zeus is seen as the father. That is, if you accept the source of Kerenyi’s work of Aeschylus in Rheus noting there being two Pans.
Daphnis – A half-brother by way of Hermes.
Nomios – A half-brother by way of Hermes, part of a “Pan Triad.”
Akis – Also spelled Acis, he is the son of Pan (or rather Faunus) and the nymph Symaethis.
Eurymedon – Of the Seven Against Thebes fame, he said to be the son of Pan given how he fought fiercely in battle, causing others to panic.
Iambe – With Echo, Pan is the father of Iambe, a minor goddess of verse.
Iynx – With Echo, Pan is the father of Iynx, a girl who took the form of a bird.
Krenaios – Also spelled Crenaeus, he is the son of Pan (or rather Faunus) and the nymph (more accurately a Nereid) Ismenis. Crenaeus fought fiercely in the Seven Against Thebes, even more so in the river Ismenis of his mother’s name sake.
Krotos – With Eupheme, Pan fathered Krotos, a minor god who invented the hunting bow and rhythmic beats or clapping in music.
Silenus – This one is a bit dubious, as he is sometimes considered older than all of the satyrs and sometimes his parentage is given as being the son of Hermes and Gaia.
The Panes – All the satyr and local woodland deities including the fauns. According to Nonnus’ Dionysiaca, there are twelve Panes who lived in caves and claimed Pan as their father. They are known for having accompanied Dionysus in his War with India. These Panes were:
Aigikoros, Argennon, Argos, Daphoineus, Eugeneios, Glaukos, Kelaineus, Omester, Philamnos, Phobos, Phorbas, and Xanthos
What A Pane
Nearly every region of Ancient Greece had a regional woodland deity, many of them local satyr deities that all came to be identified as just different aspects of Pan. These multiple Pans or Panes were also known as Paniskoi or “little Pans.”
Satyrs weren’t necessarily gods in themselves, but nature spirits known for all sorts of carousing and chasing after nymphs, eating and drinking. The Romans would know these nature spirits by the name of fauns or incubi, the Celts believed in Dusios or dusii for plural. Much like the plural of Pan being Panes, the plural of satyr is Satyri.
This association with these local deities, gave rise to Pan being known by many names and seen as a universal god. Some of these local deities are as follows:
Aegipan – A goat-fish god connected to the constellation Capricorn.
Aristaeus – God of flocks, agriculture, bee-keeping, viticulture in Northern Greece. Like Pan, Aristaeus also held the title of Agreus (the Hunter) and Nomios (the Shepherd).
Marsyas – A Phrygian satyr also known for playing the pan pipes.
Priapus – A local god whose images have been found at Pompeii
Silenus – Knowledge and viticulture
Sybarios – An Italian version of Pan who was worshiped in the Greek colony found at Sybaris, Italy. This Sybarite Pan is the son of a Krathis, a sheperd and a she-goat.
As a triad, Pan was known as Agreus, Nomios, and Phorbas. Each seen as a separate entity and not just as a title of Pan’s.
In Nonnus’ Dionysiaca, two of the Panes, Agreus (Hunter) and Nomios (Shepherd) are merely different aspects of Pan. By the same account, they are the sons of Hermes with two Nymphs. The first is Sose, a prophetess who bore Agreus who inherited Sose’s gift for prophecy and would become a god of the hunt. The second is a nymph by the name of Penelope (not to be confused with the one of Odysseus fame) who bore Nomios known for playing the reed shepherd’s pipes or syrinx, shepherd, and seducing Nymphs. It has been said that many of the stories about Pan are actually about Nomios.
Agreus and Nomios are often taken to be two different aspects of Pan, indicating a dual nature to the half-goat god as both wise prophet and a lusty, amorous beast.
Phorbas would later join these two. Phorbas’ name means “giver of grazing” and has been noted as a play on the word phobos for “fear.”
The Birth Of Pan
Regardless of who is considered Pan’s mother, it’s generally agreed that she ran away at the sight of this already fully developed infant sporting horns, covered in hair, complete with beard, goat tail and legs with cloven hooves. Hermes however, took his son up to Olympus where the other gods were immediately delighted with him, especially Dionysus. The nymphs would raise Pan.
One of the nymphs to raise the infant Pan was Sinoe. From her, Pan received the epitaph of Sinoeis.
As a side note, the Homeric Hymn has the nurse being the one frightened by the sight of Pan and running away.
Where Penelope, the wife of Odysseus is listed as Pan’s mother, she was seduced by Antinous. When Odysseus returned Penelope to her father Ikarios, she gave birth to Pan when she arrived at Mantineia in Arcadia. With Penelope as Pan’s mother, he is clearly a demigod who became fully immortal.
A fertility deity, Pan is known for being very lusty as a symbol of male sexuality and carnal desire. Spring is the time for fertility, so it makes sense that Pan what he’s known for doing best, sex. There’s just no way around it.
Pan is very famous for his stories of endlessly chasing after nymphs who, to elude the lusty, rutting god, would turn into trees and rocks. These same stories were also used by the ancient Greeks to explain the many varieties of plants and natural features with how they came to be.
Nudity was a common thing among the Greeks, seen as being very natural and not holding any of the stigmas against it that are found with later cultural, especially religious taboos. It just is, nothing sexual about it.
Pan on the other hand… Part and parcel to Pan’s sexual prowess, one of his symbols is a phallus. Meant in joking tones, Diogenes of Sinope tells how Pan learned masturbation form his father, Hermes and then went on to teach it to shepherds. As such, it’s not uncommon to find ancient Greek art depicting Pan having an erection, he was just that sexually active.
Sex for the sake of it. That is part of who Pan is, bringing out the wild, untamed natural man to give into primal desires to satisfy momentary, carnal lust. If you want a love god for someone to fall in love with for a life partner, Pan is not your deity. Try Aphrodite or Eros for better results. For the ancient Greeks and Pan especially, he held many sexual partners and would move from one to the next with ease.
Rest assured, the ancient Greeks did see a need for having a main partner and a need to have someone you were with to create a better sense of family and unity. But engaging with a new partner from time to time could lead to something new and a change of pace.
When in Rome, only this was Greece.
Pan & The Nymphs
Pan is often mentioned as a companion to the nymphs of the woods, mountains and rivers. As a god of fertility, Pan also has a reputation that may or may not be deserved as being very lusty and constantly chasing after the nymphs as they flee from his unwanted advances. It all starts off well and good, he would join their dances and play his reed pipes, then soon enough comes the rutting and the chasing after. The nymphs would very likely be the original #MeToo crowd. They do manage to get their revenge on him at one point where they set upon Pan while he’s asleep to tie him up and shaved off his beard.
This part comes from Philostratus the Elder in his Imagines 2 where he describes a painting of the Bucolic Nymphs having tied up Pan and shaved off his beard as they say they will persuade Echo to no longer respond to him.
Even Artemis, the goddess of the Hunt and Moon got fed up with Pan’s behavior as her retinue of virgin followers and nymphs would grow smaller every time Pan or any of the satyrs came around.
Maenads – Aside from the Nymphs, Pan also got on well with the Maenads, the female followers of Dionysus rather well too. Now, either did this one by one or would multiply into a host of Panes to satisfy them all.
Pity – This poor nymph eluded Pan’s advances by turning into a Mountain Fir.
Pan Girls – With Pan’s rather lusty nature, Greek girls back then were known as Pan Girls when they displayed the same behavior.
Where The Wild Things Roam
A nature god, Pan’s domains were all of wildernesses. Grottoes, meadows, forests, beasts and even human nature itself. All of it is Pan’s domain. During the heat of the day, Pan would sleep and didn’t take kindly to anyone who disturbed him. Pan is described too as a god heard, but not seen.
Bees – As a god of nature and wild things, it stands to reason that among many of the things that Pan cared and watched over would include bees too. Like was previously stated, all of wilderness.
Fishing – Coastal areas and the success of local fishermen were also under Pan’s province.
God Of The Hunt – As a god of the wild places, Pan is also a god of the hunt, hunting dogs and he could decide a hunter’s success or not. In Arcadia, hunters would whip or scourge statues of Pan if their hunting failed.
God Of Shepherds And Flocks – In Pan’s homeland of Arcadia, there were many shepherding groups, most of whom herded goats and sheep. Pan protected the herds and flocks both wild and domestic. Pan would even help shepherds find their way back to the towns and cities. This role clearly placed Pan as the guardian of the wilds and civilization.
Panic At The Parthenon!
Pan’s name is the basis by which the word “panic” originates. It is one of the things that Pan is known for, causing a sudden or great fear in people. There are a couple myths given as an explanation for this.
Afternoon Naps – Sleep is good. The afternoons are when Pan is known to take his naps and woe to anyone who disturbed him from his sleep. But hey, who wouldn’t be cranky when woken up from their sleep. That’s right, run for the hills.
Music – Pan’s music that he played on his reed pipes could inspire panic in anyone who heard it. With it, Pan’s music could lower people’s inhibitions, an ecstasy brought on by listening to the music and dancing. A lowered inhibition that could either inspire or bring on a madness.
Panolepsia – During the Hellenistic era, Pan’s popularity increased and it is at this time he became associated with the word panic, an emotion known to overcome soldiers on the battle field. This violent emotion, known as panolepsia could overcome any individual person, inside and outside of battle.
Titanomachy – The first myth given is that Pan was present when Zeus defeated the Titans during the great Titanomachy. The claim then is that Pan’s yelling caused the Titans to flee.
Battle Of Marathon – The Athenians began worshiping Pan after he helped them out with causing panic among the invading Persians.
Nighttime Pranks – The second myth given is that Pan would make noises to scare away travelers in his protected forests.
God Of Rustic Music
When he wasn’t busy chasing nymphs, Pan could be found playing his famous reed pipes and dancing with the wood nymphs. Pan’s skill with music was such that he could cause inspiration, promiscuity or panic depending on what he wanted. The reed pipes were synonymous with rustic music as they were relatively cheap and easy to make with cutting reeds to different lengths and stopping them up with something like wax.
One of Pan’s more famous and well-known myths. Syrinx was just one of many nymphs that Pan would endlessly pursue. She was a water-nymph and the daughter of the river-god Landon. One day, as Syrinx returned from hunting, she encountered Pan who became infatuated with her. To escape his unwanted advances, Syrinx fled from Mount Lycaeum down to the Ladon river, there she pleaded with her sisters (or sometimes Zeus) to change her into a bed of water reeds. When Pan narrowly missed grabbing Syrinx, he discovered that when he blew air through the reeds, they made a noise. A forlorn Pan, mourning the loss of Syrinx, took the reeds and crafted his famous reed pipes or Syrinx from them.
Daphnis – The son of Hermes and a nymph, a shepherd, he invented pastoral poetry. He is one of many whom Pan taught how to play the pan pipes or syrinx.
Pindar – A poet said to be loved by Pan for singing and dancing to his music. Pindar built a sanctuary dedicated to Pan outside his house.
Olympus’ Got Talent!
In the original version of this story, Pan is equated with the Phrygian satyr, Marsyas. In the original telling of events, Marsyas is punished for having challenged the god Apollo.
However, other versions of this story have Pan and Apollo having a music contest with a local deity, Timolus set to be the judge. King Midas (as in the one with the golden touch) was there by happen stance as at this time, he was now a follower of Pan and followed him around.
When Apollo and Pan completed their different musical scores, Timolus was all set to call Apollo the winner. Midas spoke up and said that it should be Pan who was the winner. This angered Apollo and in retribution, he changed Midas’ ears into those of an ass.
You just can’t win.
One version of this story has it that both Apollo and Pan were tied, so they held a second round. This time around, Apollo said that they should play their instruments upside-down. Apollo was unaffected with playing upside-down, Pan however, was unable to play his reed pipes. Thus Apollo won the contest.
The Mother Goddess
In Pindar’ Pythian Ode, Pan is mentioned as a being either a follower or consort to the mother goddess. This is very likely either Cybele or Rhea whom is seen as a synonymous with Cybele.
Pindar makes mention of virgins worshiping Cybele and Pan near his home in Boetia.
Pan and Rhea alike are deities of the mountains and wild places. In a fragment of Pindar’s Maiden Songs, Pan is mentioned as the companion to Rhea and the warder or guardian of holy shrines.
There’s an episode in Valerius Flaccus’ Argonautica where Rhea becomes angry with the king of Kyzican for killing one of her sacred lions and Pan descending on the city of Kyzikos at night yelling loudly to disturb the flocks to panic and stampede and bring terror to the city in revenge at Rhea’s command.
Another source I found for this, replaced Rhea’s name with that of Cybele’s. This isn’t too surprising, when you see Rhea and Cybele as the same deity, just different names from different Greek and Roman cultures. It almost seems like a matter of preference when someone retelling the Greco-Roman stories flip-flops back and forth with the names used.
Pan is known to be part of Dionysus’ retinue accompanying many other prominent paniskoi, satyrs and rustic deities, causing a lot of rowdy behavior and riots characteristics of such bacchanalias.
Dionysus’ Indian War – When Dionysus went to war with the country of India, Pan was among the many satyroi and panes who accompanied him.
God Of Prophesy
Being the grandson to Apollo, that makes sense that Pan would have inherited some of the family tendency to foretell the future. According to some accounts, Pan is to have taught Apollo the prophetic arts. In the sanctuary of Despoine in Arcadia, the nymph Erato served as one of Pan’s prophetess’. Similarly, the Korykian cave, another Oracular site was held sacred to the nymph Korkykiai and Pan.
Pan & Typhon – Capricorn
In Greek mythology, the constellation, Capricorn is known as Pan and he is usually portrayed as the son of Hermes. He had the upper half of a man and the legs of a goat. How Pan becomes associated with the constellation of Capricorn is that one day when Pan and the other Gods were down by the Nile River, they were attacked by the monster Typhon. The Gods all changed themselves into various animals and forms in order to escape. In the confusion and panic, Pan jumped into the Nile River, intending to change into a fish, but only his lower half changed while his upper half turned into a goat. When the other Gods saw this half-goat, half-fish form of Pans, they laughed so much and decided to place an image of it up among the stars where it becomes the Capricornus or Capricorn constellation.
In a more elaborate retelling of the story of the Greek Gods versus Typhon, while the Gods did change into various animal forms, Zeus changed into the form of the ram, Aries and remained in this form for a while. Other gods like Aphrodite and Eros became a pair of fish that form the constellation of Pisces. Now Aegipan had also transformed himself into an animal to escape Typhon, but he was already halfway submerged in the Nile River when he finally decided what animal form he would be. He had decided to be a goat, but only from the waist up and a fish from the waist down. And its this result of indecision during panic and trying to escape that results in the familiar half-goat, half-fish from of Capricorn.
Zeus finally reappears back in his own form and battles against Typhon, but he was however defeated. Typhon proceeds then to cut out the tendons of Zeus’ hands and feet and therefore unable and helpless to move. Typhon hid the tendons in a cave in the land of Cilicia. The draconic being known as Delphyne, a half-serpent, half-woman creature was tasked by Typhon to guard Zeus’ tendons.
Between the gods Hermes and Aegipan, they were able to steal back Zeus’ tendons and return them, so Zeus could become whole again. With his strength restored, Zeus was now able to battle Typhon again and this time, defeated him hurling thunderbolts at him. For Aegipan’s role in this battle the Titan, Zeus set the Capricorn constellation up in the stars to honor him.
Aegipan or Pan?
Well now that all depends… some scholars will say that Aegipan is a separate deity from Pan like Nomios and Phorbas who are collectively called the Panes. Other scholars will say that the Panes are merely different aspects of the same god, in this case, Pan.
Additionally, Aegipan is sometimes said to be the father of Pan and not Hermes. It can create for a lot of confusion. Which is what Pan is good at and hence the origin of the word panic. There is also a 5th century B.C.E. Greek vase depicting both Pan and Aegipan as separate beings.
Pan And Demeter
In this story, Demeter and Poseidon are married. After a falling out with Poseidon and the abduction of her daughter Persephone by Hades, Demeter became very distraught, clothing herself in black and hiding away in a cave. Because of this, with Demeter being an agricultural and fertility goddess, nothing grew and there came a famine upon the land. None of the gods knew where Demeter had gone. Pan returned to his home of Arcadia and began wandering the country side and mountains. Eventually, Pan made his way to Mount Elaios where he found Demeter hiding in her cave. Pan reported back to Zeus that he had found Demeter and the Moirai was sent to Demeter and a peace between her and Hades that resulted in the familiar cycle of seasons.
Pan And Echo
Another nymph (a minor mountain deity) by the name of Echo. Most stories have her spurning Pan’s advances and eventually she fades away, leaving behind only her voice to answer or echo Pan’s calls to her.
Beauty Contest – This story tells how Echo, being a rather beautiful nymph and musically inclined; being able to sing and play several different instruments. Like all her nymph sisters, Echo lived deep within the forests, spurning the love of mortals and immortals alike.
Before this, there had been an Achilles, the son of Zeus and the Lamia. Now Achilles was incredibly handsome and along with several others, entered a beauty contest with Aphrodite. Acting as judge was Pan who was the most fairest of them all. Aphrodite grew angry with Pan and she cursed Pan with an unrequited love for Echo, whom he pursued relentlessly.
To try and reconcile this version of the story with the below one in Daphnis & Chloe, it makes sense that in his madness, that Pan would incite his shepherd followers to descend upon Echo to tear her apart.
That afterword, Gaia taking pity and having favored Echo, gathers up the pieces of her broken, scattered body to the earth and that all that remained was Echo’s voice. It really makes sense that in mourning, that Echo is chasing after the sound of Echo’s voice every time he hears her repetitive call. It makes sense for Pan to be mentioned as forever chasing after his student that he can never find.
Daphne & Chloe – This story has Echo getting torn to pieces by shepherds after Pan incites them to riot and Gaia then gathering up the broken pieces of Echo’s body to hide within the earth. That only thing to remain was Echo’s repeating voice.
Thebes, Egypt – Here, there was a cave that was shaped like a shepherd’s pipe and a marble statue of a satyr. Pan visited this cave and was delighted by the music of the flute, yet held firmly to Echo in fear so she wouldn’t echo a response to the marble statue.
Apuleius, The Golden Ass – A 2nd century C.E. Roman novel, the author Apuleius describes Pan as sitting by the banks of a stream with Echo in his arms as he teaches her his music and songs.
Suda – In this fragments of poetry and story, Echo is described as bearing the children Iambe and Iynx to Pan.
There must have been a real relation between Echo and Pan and not just the lusty, rutting of a goat-god. It’s unfortunate as it does seem the ire of Aphrodite cause Pan to go into madness and kill his one real love. Given the lusty reputation of Pan for chasing nymphs, Echo’s demise being caused by Aphrodite seems to have been over looked and lumped in as just another failed conquest.
In this story, Pan is in a rut, chasing after the Queen of Lydia, Omphale. On the night that Pan was to arrive, Omphale persuaded Hercules to switch clothes with her. So when an amorous Pan showed up and slipped into Omphale’s bed, he’s promptly kicked across the room by Hercules.
After that, Pan banned the wearing of any clothes at his religious rites and rumors began spreading about Hercules being a transvestite.
Pan And Selene
Selene is considered perhaps the greatest of Pan’s sexual conquests. He managed to woo and seduce the moon goddess Selene by wearing a sheep skin in order to hide his black goat features. Seeing her reflection in the white sheep skin, Selene came down from the night sky and Pan was able to woo and seduce her. By one account, this is how “The Man in the Moon” came to be.
Pan And Psyche
Thankfully, we can see that Pan isn’t all lusty goat-god out to ravage everyone he sees. After Psyche lost her lover, Eros, she went wandering in great despair. When Psyche’s wandering brought her the banks of a river, she intended to throw herself in it to drown.
Luckily for Psyche, both Pan and Echo were nearby as Pan was teaching Echo his songs. Seeing Psyche in her despair, Pan called her to him. Seeing how love-sick she was, Pan told Psyche not to kill herself but instead to make prayers and seek out the attention of Eros so she could eventually draw him back to her. After receiving the advice, Psyche went on her way.
The idea of Pan’s name becoming associated with the meaning of “all” and Pan being a god of all, a universal deity comes about during Roman times. Over a period as the meanings of a word or words change or become confused.
It makes sense, Pan being a god of the wild places and all of nature, even human nature.
Pan Is Dead!?!
In Plutarch’s “The Obsolescence of Oracle,” he mentions that Pan is the only Greek god who is dead. According to this account, during the reign of Tiberius (between 14-37 C.E.) there had come news of Pan’s death to a sailor by the name of Thamus. The ship that Thamus was one was headed for Italy and when they passed by the Echinades islands, specifically, the island of Paxi, a divine called out to Thamus asking: “Thamus, are you there? When you reach Palodes, take care to proclaim that the great god Pan is dead.” The voice is to have called out three time to Thamus and when they reached their destination, Thamus spread the word of Pan’s passing much to others dismay.
The Rumors Of Pan’s Demise….
Now, it has been put forward by others such as Robert Graves, Salomon Reinach and James S. Van Teslaar, that Thamus and those onboard the ship may have misheard what was said. That it was: “the all-great Tammuz is dead” and not “Thamus, Great Pan is dead.” As the phrase spoken, “Thamus Panmegas tethneke” that is to have been said could easily have been misunderstood by those who didn’t speak the language.
When Pausanias traveled through Greece a century later after Plutarch, he discovered that a good many of Pan’s shrines and sacred places were still very much so in use. Jump forward to the 18th century C.E. and Christians have taken Plutarch’s words for gospel truth and have repeated it for history and allegorical truths with the passing of older, ancient orders and for a new age. Poets like John Milton have used the cry of: “Great Pan is dead!” taken to using this line in their poetry.
Are Greatly Exaggerated
To complicate this, even if Pan were dead, he wouldn’t have been the first deity or immortal to die. There’s Chiron, who died of a poisoned arrow and then you have Dionysus who was killed by the Titans. You could count the gorgon Medusa among this number for Greek immortals, only the stories will say she was really just mortal as the Greeks cling to the idea that an immortal can’t really, truly die. That’s only the Greek mythology without touching any other mythologies.
Seeing as this looks like it all stems from a misunderstanding or mistranslation that once the 18th century arrived, took off in people’s imaginations. When looking among the Neopagan, New Age and Wiccan crowd, the veneration and honoring of Pan as an aspect of the Horned God is still very active.
Margaret Murray, in 1933 wrote in her book “The God of the Witches” a theory how Pan was worshiped in Europe by a witch cult. This book is what has contributed to many modern Pagan and Wiccan religions using the Horned God as a symbol of male sexuality and prowess.
The important thing to remember with the 18th century is that this when Pan also makes a come back in literature. He makes an appearance in “The Wind and the Willows.” James Barrie’s famous character of Peter Pan is in part based off of Pan. Not just the last name of Pan, but a strong connection is made in “Peter Pan in Kensington’s Garden” where a young Peter is seen riding a goat.
That’s just a few of the works of literature or poetry to be inspired by and use Pan.
The Devil You Know…
One thing that seems so obvious, when looking at most Christian versions of the devil is the similarity of imagery with Pan, the horns and the cloven hooves. Much of medieval and even post-medieval Christian imagery in literature and art depicts a dark caricature of Pan as the devil or Satan. It really seems unmistakable. Ronald Hutton has noted that this imagery tends to be more modern and is influenced by Pan’s popularity during the Victorian and Edwardian eras.
Pushan – Hindu God
A Vedic solar god and guardian of flocks and herds. This is more of a modern idea as scholars see Pushan’s name as originating from a Proto-Indo-European god: Péhusōn, an important pastoral deity. It is thought that Péhusōn shares a root word with the English word “pasture.” As a result, the idea then comes that Pushan is a cognate of Pan. The German scholar, Hermann Colitz proposed the idea in 1924 of connecting Pan with Pushan.
Faunus – Roman God
The ancient Romans identified Pan with their own woodland deity of Faunus or Inuus.
Faunus is a vegetation deity as well as a god of prophecy and shepherds, so it’s easy to see how the Romans would come to equate the two gods as being one and the same. It is noteworthy to mention that only after the Faunus’ association with Pan did his depiction in art begin to change and become more like Pan’s with the goat hooves and horns. Some Roman accounts have Faunus as the son of the god Mars (Greek Ares) instead of Mercury (Greek Hermes). Faunus is known as the father of Bona Dea or Fauna.
Inuus being a fertility god and a god of shepherds was often used more as an epitaph of Faunus rather than a separate deity.
Alternate Spelling: Atys, Ἄττις or Ἄττης (Greek), Atus, Attus, Attês, Attis or Attin
Etymology: Handsome Boy
Attis is the Phrygian god of shepherds and vegetation. The myth for Attis’ death and resurrection is very symbolic for the death and rebirth cycle that crops and plants go through every spring and winter. Attis’ worship is generally thought to have started around 5000 B.C.E. in Phyrgia and lasted up through the Roman era around 400 C.E.
Images portraying Attis has been found at several Greek sites. A wooden throne displaying a relief of Attis gathering pine cones beneath a pine tree was found in 2007 in the ruins of the Herculaneum. Attis’ likeness has been found on Roman era coins and tombstones. A silvery brass Attis kept at the Rheinisches Landesmuseum of Trier shows Attis dressed in Anatolian costume with trousers fastened together down the front of the legs and with toggles along with the Phrygian cap and a shepherd’s staff.
In myth, 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.” The name Attis was very common in Phyrgia and often used for priests. It is likely that portraying Attis as a deity or priest is a matter of personal interpretation in mythology. The worship of Attis and Cybele are very closely linked and wherever Cybele’s worship spread, the worship of Attis wasn’t far behind.
Planet: Jupiter or Venus
Sphere of Influence: Romantic, Nurturing
Parentage and Family
This can get rather confusing as it varies and depends on the versions of the story given. In some versions, he is the son of Agdistis or Calaus.
Other accounts will place the goddess Cybele as his mother.
And yet further accounts will place the river nymph Nana as his mother by way of her becoming impregnated by an almond seed via Agdistis’ castrated genitalia.
According to Pausanias and Hermesianax, Attis is the son of Calaus, a Phrygian King and that Attis was a eunuch since birth.
Agdistis – This one can get messed up as Agdistis is either falling in love with their own son or falling in love with their now, separated male half.
Cybele – This one also gets messed up as it involves incest.
Baby – An unknown baby, Attis fathered them with Cybele, his mother. Later both Attis and the baby would be killed by Cybele’s father.
What’s In A Name?
It should be noted that the name Attis in Phrygia was both a common name as well was a name or title for a priest. The name has been found on a lot of graffiti, dedications of personal monuments and several shrines dedicated to Cybele.
Cult Of Attis
The worship of Attis pretty much goes hand in hand with the worship of Cybele. There were however still some differences between the two no matter how similar they appeared.
As his own separate cult, Attis’ worship started around 1250 B.C.E. in Dindymon, located where modern Murat Dagi of Gediz, Kütahya is at. As a local god, Attis was associated with the Phrygian trade city of Pessinos that was near Mount Agdistis. Foreigners to the area would associate the local god and daemon, Agdistis with that of the Cybele, the Great Mother.
According to Julian the Apostate’s Oratio 5, Cybele’s cult spread from Anatolia to Greece and then to Rome during its Republican era. The cult of Attis found itself reborn as a eunuch consort that accompanied Cybele wherever she went.
Herculaneum – Excavations at the ruins of this place have yielded a wooden throne relief depicting Attis. The excavations at the Herculaneum have suggested that Attis’ cult was popular during the time of the Mount Vesuvius’ eruption in 79 C.E.
Lydian Influences – According to Pausanias’ writings and the poet Hermesianax, Attis’ father is the Phrygian known as Galaus and was born a eunuch. When he was older, Attis moved to Lydia. There, Attis joined in celebrating Cybele with the Lydians in her orgies. After gaining a lot of esteem with Cybele, Zeus grew angry and jealous. As a result, he sent a boar to wreak havoc among the Lydians’ crops. During the boar’s rampage, many Lydians, including Attis were killed. It is thought that this confirmed why the Gauls living in Pessinus at the time refused to eat pork.
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 permitted 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.
Attis & Agdistis
We should start a bit from the beginning to give some background to Attis’ relationship to Agdistis.
Agdistis was a hermaphrodite, whom the other deities of Mount Olympus couldn’t handle the huge sexual appetite that a being like Agdistis supposedly has.
Their solution? Make Agdistis single gender like the other gods.
Dionysus or Liber made a potion that they mixed in with Agdistis’ drink so that they would pass out, falling asleep. Dionysus then tied Agdistis’ genitals to a tree or sometimes their own foot. This way, when Agdistis jumped 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 she either eats them or when laying them on her lap, becomes pregnant and gives birth to the god Attis.
The story continues, that when Attis grew up, he was considered extremely handsome and Agdistis fell in love with him. Their own child and in many ways, just 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 made. 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.
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. 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, pinecones are used as symbols of Attis’ death and rebirth.
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.
Attis & Sagaritis
Following much of the virgin birth where the nymph Nana swallows an almond seed, shortly after Attis’ birth, she abandons him and he is reared by a goat. And like the other versions, when Attis grows up, either Agdistis or Cybele fall in love with their own son and missing half. This time, being the unfaithful youth that he is, Attis falls in love with the nymph Sagritis. The goddess (either Agdistis or Cybele) drives him mad so that he castrates himself and dies. Attis is subsequently restored to life and goes back to either Agdistis or Cybele.
Sometimes this version of the story, the goddess turns Attis into a pine tree. Other versions will hold that Attis fathered a child with his own mother Cybele and that her father kills both Attis and the baby. Then Cybele will go and restore Attis to life.
Yet again, another version has Agdistis breaking in on the wedding celebrations of Attis and Sagaritis with the result that Attis castrated himself and his bride died from self-inflicted wounds. Some say that the castration was not self-inflicted but resulted from an attack by a wild boar.
Suffice to say, there a number of variatons to Attis’ story with either Agdistis and Cybele and whom he ends up cheating on them with or planning to marry instead.
Poor guy can’t get a break not wanting to have incest with his own mother and marry someone else of his own choosing.
Attis & Adonis
Because of the similarities in their myths, both are youth deities of youth and fertility who die and are reborn every year, Attis is often equated as being the same deity as Adonis.
The myths for both are slightly different, though it could explain the Lydian connection of the boar. Adonis was a favorite of both Aphrodite and Persephone. The god Zeus decreed that Adonis would spend the winter months in the underworld with Persephone and the summer months with Aphrodite. One version of Adonis’ myth has him killed by a boar after he had ventured into Artemis’ domain.
Attis & Greek Influences
Because there’s so many variations to Attis’ story, I’ll note here that for the Greeks, they identified Attis with their Iasion as a consort of the Great Mother in their Samothracian Mysteries. Too, the story of Aphrodite’s love for Ankhises on Mount Ida appears to have influenced the story of Attis’ relationship with Cybele.
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.
Attis & Easter
While Hilaria is week-long celebration of Spring that honors the death and resurrection of Attis, many have noted the similarities between Attis and that of Easter that celebrates the resurrection of Jesus.
While Easter now days is a movable feast or holiday that tends to occur between March 22nd and April 25th depending on when the astronomical full moon is. By itself, Easter is a celebration that borrows from the Jewish Passover. Certainly the Christian Holy Week observed the week before Easter seems to line up with that of the ancient celebration of Hilaria.
There are a number of different resurrection deities such as Osiris, Tammuz, Dionysus and Orpheus who can all claim influence on the celebration of Easter, especially with the timing of the Spring Equinox and many ancient religions influencing each other and adding on as the times change.
Miraculous Virgin Birth And Born On December 25th!
As previously mentioned before for the birth of Attis in a virgin birth to the nymph Nana or Sagaritis depending on the version of the myth being retold. Attis isn’t the first demigod or deity to born of a virgin birth.
Other gods who have also been the result of miraculous virgin births are: Horus, Osiris, and Attis (all before 1,000 B.C.E.) and Mithra, Heracles, Dionysus, Tammuz, Adonis along with a number of others (all before 200 B.C.E.)
It’s rather interesting to note the common motif this has in mythology and how eventually even in Christianity, there is the celebration of Jesus’ birth on December 25th, also born to a virgin. The dates of December 25th (the Winter Solstice, or close to it) and March 25th (the Spring Equinox, again close to it) make a lot of sense for the celebration of Life & Death, Vegetation, Sun and Resurrected Deities.
Regarding virgin births, I found an interesting article by D.M. Murdock in their “Attis: Born of a Virgin on December 25th, Crucified and Resurrected after Three Days” in which they note that the scholarly term to describe a virgin birth is the word: “parthenogenesis” and that many goddesses were referred to as “Parthenos,” the Greek word meaning “virgin.”
Quite the interesting point.
I can only point to my observations of many ancient religions that build and add upon each other as one religion becomes more prominent or one civilization and culture falls by the wayside to the sands of time and history.
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 crop. Pine cones would also be placed at the entrances to homes, gates and other entrances.
A wooden throne was found in the Herculaneum ruins in 2007 with a relief of Attis under a pine tree as he gathers pine cones.
Also Known As: Deer Lady, Deer-Woman, Deerwoman
The Deer Woman is a familiar figure in many Native American legends and mythology of Oklahoma, Western United States and Pacific Northwest. Notable tribes are the Creek, Lakota, Omaha, Ponca and Potawatomi.
Deer Woman is a shape-shifting spirit who often takes the form of a young woman except that her feet are hooved like those of a deer and her brown deer eyes. Sometimes, Deer Woman is described as having the upper half of a human women and the lower half of a deer. As a shape-shifter, Deer Woman can also appear as an old woman or a deer.
In the legends surrounding Deer Woman, she is often just off the trail or behind a bush, calling men over to her, particularly unfaithful or promiscuous men. It is frequently too late, when men are enchanted and drawn to her, that they notice she isn’t all she seems and find themselves trampled to death beneath her hooves. A more “luckier” man might find himself pining away, longing for a “lost love.” In the more malign interpretations of Deer Woman, she is often presented as a bogeyman, seducing men before she kills them.
More violent versions of Deer Woman’s story say she was a human woman transformed into a deer after being raped or she was brought back to life by the original Deer Woman spirit after being murdered. Further stories say it is the still the original Deer Woman, she has just changed her cause and is even more vengeful.
She is sometimes seen as a form of succubus or vampire, draining her victims of their life force. The Deer Woman legends certainly do seem to hold a certain familiarity to the Irish stories of the Fae, who have sex with a mortal man and who is then never satisfied with a human lover.
In the Lakota versions of Deer Woman, she doesn’t kill men, instead she takes their soul so that he will be lost for the rest of his life. As to the women, Deer Woman spirits them away so that they are never seen again. In these, stories, Deer Woman is described as a black-tailed deer.
Other stories surrounding Deer Woman, describe seeing her as sign of warning or a time of personal transformation. She is very fond of dancing and has been known to join in on communal dances; leaving when the drumming stops. More benign interpretations of Deer Woman’s myth connect her to fertility and love who help women during childbirth.
Banishing Deer Woman
According to Ojibwe traditions, Deer Woman can be banished by the use of tobacco smoke, prayers and chanting.
Deer Woman’s spell or enchantment can also be broken by looking at her feet. Once Deer Woman realizes she has been found out, she runs away.
Similar Folkloric Figures
There are a few other, similar figures found in other cultures from around the world.
Baobhan Sith – Scotland, a female vampire said to have goat legs. She seduces travelers and drinks their blood.
Fiura – Chile, a goblin seductress who drives her victims insande.
Iara – Brazil, a siren-like entity who leads men to their death. Descriptions place her as being a fish woman with a blow hole in her neck.
La Llorna – Hailing from Mexico and the Southwestern United States. Descriptions often cite her as having no feet.
La Patasola – Colombia, a siren-like entity, leading men to their death. Descriptions often cite her as having deformed feet.
Naag Kanyas – India, serpent women. In some areas of Northern India, there are stories of people who are surprised to discover that a woman traveling with them, has cow hooves instead of human feet. A slight version to this is the woman’s feet being on backwards. These were clearly signs that the woman traveling with them isn’t human.
Sirens – Greek & Rome, Aquatic females, infamous for luring men to leap from their ships to a watery death by their hypnotic songs.
Tunda – Colombia, a siren-like entity, leading men to their death. Descriptions often cite her as having deformed feet.
Xana – From Asutrias, Spain, a siren-like entity who leads men to their death.