Category Archives: Shepard
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.
Alternate Spelling: Ὀρφεύς, Greek
Etymology: There are more than a few different etymologies that have been given for the name of Orpheus. One suggestion has been orbhao, meaning “to be deprived” and another is orbh, “to put asunder or separate.” This later is in reference about Orpheus having been torn apart by the Maenads. A last word is “goao,” meaning “to lament, sing wildly or cast a spell,” this word appears to combine all the traits that Orpheus is known for as a forlorn lover, musician and priest.
Golden Age Hero
Among the Greeks, Orpheus is the name of the greatest and legendary musician and poet of mythology and religion. His music was so great that he could charm all living things and even the stones of the earth. The story that Orpheus is the most well-known for, is that of going to the Underworld to bring his wife, Eurydice back to the lands of the living. Orpheus’ other claim to fame in stories is being a member of the Argonauts.
Parentage and Family
There’s typically a couple slight variations as to who Orpheus’ parents are.
Apollo & Calliope – In this version of parentage, Orpheus is very much so a god, even if a minor god.
Oeagrus & Calliope – With this version of parentage, with his father a mortal king and his mother the muse Calliope, Orpheus is certainly considered a demigod.
The Muses (though I’d think them more like Aunts), the Graces, Linus (who goes on to Thebes, thus becoming a Theban).
Aristaeus – the son of Apollo and a potential half-brother to Orpheus if we use the parentage of Apollo and Calliope for Orpheus.
Eurydice – Sometimes known as Argiope. Some versions of the story mention her to be a Nymph. Orpheus travels to the underworld to bring her back to life after her untimely death.
Musaeus of Athens is thought to be Orpheus’ son.
Orpheus’ Lineage – Divine Heritage
There are a couple of different lines of parentage for Orpheus that are given.
In one, he is the son of the god Apollo and the muse Calliope.
In the second, he is the son of a mortal king, Oeagrus and again, the muse Calliope.
Depending on the lineage one goes with, Orpheus is either a minor god or demigod.
The ancient writer, Strabo wrote of Orpheus as a mere mortal who lived in a village near Mount Olympus. According to Strabo, Orpheus would have made his living as a wizard, likely the charlatan, street performer kind and musician.
For those interested, this city in ancient Greek and likely located where the modern village of Agia Paraskevi close to Litochoron, is reputed to be the birthplace of Orpheus. Dion and Mount Olympus also nearby to Pimpleia. There are several springs and memorials dedicated to Orpheus and the Orphic Cults. Even the Cults of the Muses were honored and known by the epithet of Pimpleids.
Early Literature & History
The ancient Greeks, except for Aristotle, seem to have accepted Orpheus as a historical personage. Neither Homer or Hesiod mention him in any of their writings. Pindar makes note of Orpheus, calling him “the father of songs” and that he is the son of the Thracian king Oeagrus and the Muse Calliope. The earliest reference to Orpheus is found in the fragments of a poem by the 6th century B.C.E. poet Ibycus. In this fragment, Orpheus is called onomaklyton Orphēn or “Orpheus famous-of-name.”
Orphism – The Orphic Mysteries
Orpheus is considered by the Greeks to be the founder of the Orphic Mysteries. He is often credited as being the composer for the Orphic Hymns, of which, only two have survived to the present day of this body of literature and hymns. Some 87 hymns have been attributed to Orpheus for the god Dionysus and sung for the Orphic and Bacchus Mystery cults. The composer, Onomacritus is likely to have written many of the early Orphic hymns.
Orphism was at its height during the 6th century B.C.E. in ancient Greece. Shrines dedicated to Orpheus reportedly containing relics of his have been regarded as Oracles. In the sanctuary of the Eleusinian Demeter in Taygetus, there was a wooden statue of Orpheus.
Orphic – The word orphic derives from Orpheus’ name and has come to have the definition of mystic, fascinating and entrancing. With the connection to the Oracle of Orpheus, the word orphic can also refer to or mean oracular. As a seer and auger, Orpheus also practiced astrology and founded cults for Apollo and Dionysus.
Orphikos – Or the “Orphic Way of Life.” Plato makes mention of a class of vagrant beggar-priests who would offer purification rites for the wealthy and have a collection of books attributed to Orpheus and Musaeus. The most devoted to the Orphic rites would frequently practice vegetarianism, refusing to eat eggs and beans as well as practicing celibacy.
Orphic Ritual & Eschatology – It’s thought that this ritual involved a symbolic or actual dismemberment of an individual who represented the god Dionysus reborn. There was a lot of Orphic eschatology doctrine centered around the rewards and punishment for the soul once the body died and being free to pursue their true purpose or life.
Wine – Wine was an important element of the Orphic religion, used in their sacrament for a sacred intoxication they believed would bring them closer to god and as a means of gaining mystic knowledge. This concept was introduced to the Greeks by Pythagoras, who was viewed as a reformer to the Orphic Mysteries that succeeded the Dionysus Mysteries. It’s easy to see or assume this concept of wine in religious sacraments makes its way into other religious practices.
Gifts Of Orpheus
Other gifts that Orpheus is thought to have given to his fellow humans is that of medicine, though that is credited as more having been Aesculapius or Apollo. Writing, often more the purview and invention of Cadmus. Lastly, agriculture, though with this role, Orpheus takes on the Eleusinian role of Triptolemus who gives Demeter’s knowledge of agriculture to humans. The ancient writers Aristophanes and Horace go so far as to state that Orpheus even taught cannibals to live on eating fruit. According to Horace, Orpheus is the one who brings order and civilization to otherwise lawless and savage people.
Other Cults And Religious Worship
Orpheus is credited with establishing the worship of different deities in other places throughout ancient Greece.
Hecate – in Aegina.
Demeter Chthonia – in Laconia
Kores Sōteiras – also in Laconia as a savior maid
Orpheus & His Lyre
While Orpheus was living with his mother Calliope and her other sisters, the muses in Parnassus, the youth met the god Apollo who was courting the muse Thalia at the time. In his role as the god of music, Apollo gave Orpheus a golden lyre and taught him how to play. Calliope, as Orpheus’ mother, taught him how to compose songs and lyrics.
A minor note though is that while Hermes is the one who invented the lyre, Orpheus is who perfected the art of music with it.
Jason and the Argonauts
In the stories of Jason and the Argonauts, Orpheus is but one of many companions who journeyed with Jason.
In his quest for the Golden Fleece, Jason had been advised by Chiron in a prophesy that he would need the famed musician Orpheus.
Feeding The Crew – Armed only with his golden lyre, Orpheus aided and helped feed the crew of the Argos by charming fish from the sea with his music.
Calming The Storm – In one episode, a storm rolled in and Orpheus played his lyre, thereby, immediately calming the seas and ending the storm.
Siren Call – This the most famous episode in the tale of Jason and the Argonauts that Orpheus is known for. When the Argonauts encountered the Sirens, Orpheus pulled out his lyre and played his music much louder than the Sirens, drowning out their voices so that the crew could bypass the danger. One account has the Sirens changing into rocks.
However, one Argonaut, Boutes is mentioned as still being affected by the Sirens’ call and leaps overboard when the Argo started sailing further away. Lucky for Boutes, the goddess Aphrodite saved him and took him to Cape Lilybaeum.
These are the same Sirens that Odysseus encounters in Homer’s epic of the Odyssey. The Sirens lived on a series of three small, rocky islands known as the Sirenum scopuli. The voices of the Sirens, when they sang or called out would cause sailors to leap to their deaths into the sea and crashing their boats on the rocks to sink beneath the waves.
Unrequited Love – The 3rd century B.C.E. poet Phanocles, wrote of Orpheus being in love with Calais, the son of Boreas, the god of the North Wind. The affection doesn’t seem to have been returned as Phanocles writes of how Orpheus would go to shady groves and sing of his unfulfilled desire and longing for Calais.
Pederasty – Since we’re on this subject of love, Ovid writes of how Orpheus eventually came to spurn the love of women due to his loss of Eurydice. Due to Orpheus fame and skill with music, many people still wanted his companionship and not just as friends either. Continuing with Ovid’s line of thought, Orpheus is to be counted as the first Thracian to engage in pederasty. Pederasty being the relationship between an older man and a younger man, often in his teens. Ancient Greek social customs say this relationship was consensual.
Orpheus & Eurydice
This is perhaps the most well-known of the stories surrounding Orpheus, the death of his wife Eurydice and Orpheus’ journey to the Underworld to try and bring her back.
There are a few different variations to how Eurydice died. Most versions agree that in one way or another, she had been bitten by a venomous snake.
When Orpheus met and fell in love Eurydice, like many couples, they decided to tie the knot and get married. Hymen, the god of marriage presided over the marriage to bless it. However, Hymen prophesied that this marriage would not last.
Sooner than anyone thought, the trouble would come. Shortly after their marriage, Eurydice went out walking in some tall grass. In one version of the story has Eurydice bitten while dancing to Orpheus’ music. In another version, a satyr jumped out and did as all satyrs do when confronted by a female, they chased after Eurydice. In her flight from the satyr, Eurydice fell into a viper’s nest where she was bitten on the heel.
Yet another version of the story, told by Virgil in his Georgics, has a man by the name of Aristaeus, a shepard chasing after Eurydice before she is bit by a viper. In Ovid’s retelling of the story, Eurydice’s death comes about by dancing with the Naiads on her wedding day. Aristaeus is also, incidentally Apollo’s son. So, potential half-brother that might have been invited to the wedding and lusting after his brother’s wife.
When her body was later discovered by Orpheus; in his overwhelming grief, he played a rather sorrowful tune. This music caused all of the nymphs and gods to grieve for Orpheus’ loss. Virgil describes Dryads as weeping from Epirus and Hebrus and as far as the land of Getae. Orpheus is further described as having wandered to Hypberborea and Tanais in his grief for Eurydice’s loss.
Moved by Orpheus’ laments, the gods and nymphs advised the great musician to go into the Underworld to bring back Eurydice. Sometimes it is just the god Apollo who advises Orpheus to make the descent. Eventually Orpheus descends into the Underworld to bringing his wife back to life. Using his famous lyre, Orpheus succeeded in charming Charon, the ferryman for the river Styx, the three-headed dog Cerberus, and both Hades and Persephone. They agreed to a bargain, that Orpheus could lead Eurydice back up to the lands of the living. However, there was one condition for this and that was that Orpheus could not look back at Eurydice until they had reached the surface.
Tragically, just before they reached the surface, Orpheus’ anxiety and love for Eurydice overwhelmed him, that he looked back at his wife. This caused Eurydice to be pulled back down to the lands of the dead, this time for good.
Ancient Views –
Interestingly, Orpheus’ visit to the Underworld is sometimes viewed in a negative light. Some, like Plato, speaking through the voice of Phaedrus in his Symposium, say that Hades never intended for Eurydice to return to the lands of the living and had presented Orpheus with an illusion or apparition of his deceased wife. Plato saw Orpheus as a coward, who instead of choosing to die and be with the one he loved, decided to defy the gods and the natural order by going to Hades and bringing his dead wife back. By Plato’s argument, Orpheus’ love wasn’t true as he did not want to die for love, so the gods’ punishment is that Orpheus would have only the illusion of getting his wife back and would than later be killed by women, the Maenads.
It has been suggested that the story of Orpheus and Eurydice might be a later addition to the Orpheus myths. One example put forward is that of the name Eurudike, meaning “she whose justice extends widely” is very probably one of Persephone’s titles.
Don’t Look Back!
This mythical theme of not looking back is a stable of many stories. It is famously known in the biblical story of Lot’s wife looking when his family fled the destruction of Sodom. Other stories are those of the hero Jason’s raising up the chthonic Brimo Hekate with Medea, Adonis’ time in the Underworld and that of Persephone’s capture by the god Hades. Even in general folklore, there is the one simple task the hero is to do to win the prize and yet, they still manage to fail, thus upsetting the gods, fay or other supernatural being.
Distraught with the loss of his wife a second time, Orpheus fell into solitude, spurning the companionship of others and even disdaining the worship of the Greek Gods. In Ovid’s telling of Orpheus and Eurydice, Orpheus went mad in his failure to bring back his wife.
An Affront To Bacchus/Dionysus
In the version of this account by Aeschylus, in his play the Bassarids, Orpheus worshiped only the sun, Apollo. One morning, when Orpheus went to the Oracle of Dionysus located near Mount Pangaion to do his morning respects to the sun, he ended up getting torn to pieces by the Maenads for failing to give proper respect to Dionysus whom he had previously been devoted to. Eventually Orpheus was buried in Pieria. The Greek writer Pausanias says that Orpheus was killed and buried in Dion. Per Pausanias, the river Helicon is to have sunk underground when the Maenads who killed Orpheus went to wash the blood off their hands.
Where it’s the god Bacchus who is mentioned, Orpheus had once been a devotee to the Bacchus’ Mysteries. So this version of the story has Bacchus punishing the Maenads for Orpheus’ death by turning them all into trees. This version of the story is disputed as whey would Bacchus punish his own followers even if Orpheus had once been a follower himself. Though an argument comes that Bacchus allows the death for Orpheus when the musician abandoned Bacchus’ Mystery Cult.
A slight variation to all of this as recounted by Dürer in his Death of Orpheus, the Ciconian women, when they set about to kill Orpheus, first did so by throwing sticks and stones at him. Due to Orpheus’ skill with music, the very stones of the earth and sticks wouldn’t hit him. It is then, that these enraged women tore Orpheus apart with their bare hands in a fit of Bacchae madness.
Orpheus’ head and lyre would eventually find their way to the shores of Lesbos where the local people buried his head and built a shrine near Antissa to honor him. Orpheus’ head would offer up prophesies. When this oracle began to become more famous than Apollo’s Delphi Oracle, the god silenced the Antissa oracle.
Sometimes the Muses are credited with having taken Orpheus’ body for burial, first in Leibethra before the river Sys flooded and eventually to Dion. It’s expected that Orpheus’ shade does return to the Underworld to be reunited with his love. In Edith Hamilton’s Mythology, Orpheus’ limbs are entombed at the base of Mount Olympus where nightingales to this day, “sing more sweetly than anywhere else.”
As to the lyre, the Muses would come claim it and place it up into the heavens to become the constellation Lyra.
Instead of being killed by a group of women, Orpheus is said to have committed suicide in his inability to bring back Eurydice, after a failed trip to the oracle found in Thesprotia. This suicide is seen as Orpheus playing his lyre, calling for the wild animals to come tear him apart. Another story says that Zeus struck Orpheus with lightning as punishment for revealing the secrets of the gods to mortal men.
Analogies To Other Greek Figures Of Myth
The story of Orpheus’ death at the hands of the Maenads has similarities with other figures of Greek myths and legends.
Dionysus – In terms of the Orphic Mystery Cult, the death of Orpheus seems to parallel the story of Dionysus’ death and their decent into the Underworld of Hades.
Pentheus – A former king of Thebes who was also torn apart by the Maenads. His story is mainly found and best retold by Euripides in his The Bacchae.
After Orpheus was murdered by either the Ciconian group or Thracian Maenads, he was turned into a swan and placed up into the heavens to become the constellation Cygnus next to his lyre, the constellation Lyra.
Other names: Ida, Idaia
Pronunciation: /ɪˈdiːə/ or /aɪˈdiːə/
Etymology – Ida (Greek) “Wooded Mountain”
Idaea is either the name of several different mountain nymphs or an epithet of the goddess Cybele in Greek mythology. Most of the stories about all of these different nymphs named Idaea tend to be foundation myths linking the start or beginning of different tribes and their corresponding kingdoms with older, local beliefs and traditions before the Hellenic era of Greek history.
Epithet Of Cybele
As an epithet, the name Idaea refers to Cybele’s connection to Mount Ida within Asia Minor where there was an ancient site of worship.
The Homeric Hymns describe Mount Ida or Idaeas as a “shadowy mountain” with “lofty peaks where many fountains flow.” The mountain nymph who resided here was described as the mother of beasts.
There are two mountain nymphs of the same name who lived on Mount Idaea or Ida.
Cretan Nymph –
The first nymph lived on the highest mountain or elevation in Crete. Nowadays, this mountain is known as Mount Psiloritis.
In the mythological stories from Crete, Idaea was the daughter of Corybas, a priest of the goddess Cybele, who was worshiped as fertility god and the progenitor of the Corybantes. The Corybantes were a group of mountain gods or daimons from Asia Minor and whom, in Crete, are associated with the Curetes.
Another version of the stories state that Idaea was the wife of Lycastos, the son of King Minos and the nymph Itone who would later become s Minos’ successor to the throne. Sometimes this lineage is reversed and Idaea and Lycastos are the parents of Minos.
Other variations of the stories place Idaea and Zeus as the parents of Cres, the father of the Cretan tribe.
The Birthplace Of Zeus – The Idaean Cave found in Crete below the summit of Mount Ida is known as the birthplace for the infant god Zeus. Ida and her sister Adrasteia took care of the infant as his nannies and wet-nurses, guarding him until he was old enough.
Lover’s Tryst – The ancient Hesiod tells of a love story between the goddess Demeter and the hero Jason of Argonaut fame meeting on the mountain side of Mount Ida.
Phrygian Nymph –
The second nymph lived on the Mount Ida found within ancient Phrygia near the city of Troy found in Troad. In modern times, this place is located in the north-western region of Turkey. Mount Ida is now known in modern times as Mount Kaz Gagi.
The Phrygian Idaea was known as the Idean Mother, a Mother Goddess. In these stories she is noted as being the daughter of the river god Scamander. In addition, Idaea is the mother of the first king of Troy, Teucer.
Scamander – Another version places Idaea as being a river-nymph or mountain nymph. When Scamander jumps into the river Xanthus, she becomes his wife or mate and through that connection, Teucer’s mother. In either event, Teucer is the forefather to the kings of Troy and Dardania.
Zeus And Mount Ida – In Homer’s writings, Zeus lived on Mount Ida and whenever a storm gathered, the other gods and goddess would often be in attendance.
Dardanus – Zeus And Electra had an affair in which Dardanus was born. When sailing away during the Flood from his home island of Samothrace to Phrygia, Dardanus married the daughter of King Teucros. Dardanus goes on to become the founder of Dardania within the region of Troad.
Scythian Princess – There is, in this lineage with Dardanus, an Idaea who is the great-granddaughter of Bateia and Dardanus and who is also the second wife of Phineus. With Phineus, she is the mother of Mariandynus and Thynius
As the second wife of Phineus, Idaea accused her stepsons of rape. As a result, Phineus had them blinded. Later, when Phineus is killed, Idaea returned to her people and her father, Dardanus killed Idaea for the way she had treated her stepsons.
Ganymede – In the story of Ganymede, it is on Mount Ida that Zeus comes in the form of an eagle or sends one to abduct the youth to Mount Olympus.
Paris – In the stories from the Trojan War, Paris lived in exile on this sacred mountain as a shepherd. He had been left there by Priam to die of exposure after an ill-boding prophecy told of Paris’ part in the story of Troy. Obviously Paris lived and would return.
Other stories involving Paris during his time on Mount Ida have the goddesses Hera and Aphrodite coming to have him decides which of the goddesses was the most beautiful.
There’s a lot of ancient Basque mythology that didn’t survive the arrival of Christianity between the 4th and 12th centuries C.E. Most of what is known and has survived is from the study of place names and the scant historical references of pagan rituals practiced by the Basques.
In Basque mythology, Tartalo is a giant, cyclops being much like the one-eyed giants of Greco-Roman mythology. In Biscay, he is known as Alarabi. Depending on the story of Tartalo being told, he may be described as being a hunter or a shepherd who lives up in the mountains. Sometimes he is described as a monstrous animal or spirit.
Like many giants, Tartalo is known for being incredibly strong and fearsome. He makes his home in the mountain caves where he will catch young people in order to eat them. Aside from humans, Tartalo will also eat sheep.
The Greek Connection
There is speculation that the name Tartalo may be related to the Greek name for the underworld of Tartaros. Which could make sense as caves in many folklore and legends around the world are entry ways to the underworld and Tartalo is known for living in them. There’s also a chance that it is coincidence for the similarity of the Basque and Greek words without any actual linguistic connection.
One of the stories related to Tartalo seems to be inspired by and come from the Odyssey. Further, Wentworth Webster seems to feel there is an element of Celtic themes in the stories of Tartalo, as seen in a talking ring he will offer his victims. In many of the stories, Tartalo is often beaten by being outwitted and trickery.
In one legend, two brothers were out hunting up in the moutains when a storm rolled in. They decided to take shelter in a cave in order to wait out the rain. Unknown to the brothers, this particular cave belong Tartalo.
Shortly after, Tartalo returned with his flock of sheep, also seeking to get out of the rain and storm. On seeing the two brothers Tartalo called out: “Bat gaurko eta bestea biharko!” Which translates into English as: “One for today and the other for tomorrow!”
Tartalo proceeded to roll a huge stone in front of the cave in order to trap the brothers. The night, Tartalo took the eldest brother and skewered him on a spit to roast over his fire before eating him. His grisly meal done, Tartalo went to sleep.
If you ask me, in both versions of the story, this is where Tartalo made a mistake. He should have caged the younger brother or tied him up. But, even if he had done so, there would still be a portion of the story where the younger brother manages to escape his bonds.
While Tartalo is sleeping, the youngest brother steals Tartalos’ ring and then proceeds to take the roasting spit and jams it into Tartalo’s eye, blinding him. Screaming and in a rage, Tartalo starts flailing about, searching for the boy.
The youngest brother hid himself among Tartalo’s sheep and used a sheep skin to make it more effective. Either way, hiding from Tartalo now wasn’t hard to do with the now blinded giant.
Morning finally arrives and Tartalo decides to remove the huge stone from his cave entrance. He has the idea that as he would call his sheep out for the day, that’s when he would catch the younger brother. Tartalo stood at the entrance of the cave, his legs spread apart, making it so that the only way out from the cave was underneath him.
Variation Including Tartalo’s Ring
The younger brother was still wearing the sheep skin and knelt down to all fours, hoping to still elude the giant. The plan worked, that is until, in the versions of the story where the ring is involved, it started calling out: “Hemen nago, hemen nago!” The English translation of this phrase being: “Here I am, here I am!”
Hearing the ring, Tartalo took off in hot pursuit of the younger brother. The younger brother found he was unable to take off the ring once he had it on to escape the giant. When he got to the edge of a cliff, there in desperation, he cut off his own finger and threw it over the edge of the cliff. Still chasing after the sound of his ring, Tartalo fell off the cliff to his death.
Variation Without Tartalo’s Ring
As mentioned before, the younger brother was still wearing the sheep skin and knelt down to all fours, hoping to still elude the giant. The plan worked until Tartalo realized the younger brother was getting away. The giant chased after him, following the sound of the younger brother’s footsteps.
The younger brother came to a Well where he proceeded to leap in and swim to his safety. Tartalo on the other hand, could not swim and he ended up drowning when he tried to follow the younger brother in.
Etymology – “He who wards off the wolf”
The Wolf God, Lupercus is the god of agriculture and shepherds. The name Lupercus is said by some to be an epithet of the Roman god Faunus.
As Faunus, he is a god of the wild, untamed nature and fertility and the giver of oracles. The Romans came to identify Faunus with the Greek Pan due to the similarity of some of their characteristics such as horns and hooves. Faunus’ attributes are the wolfskin, wreath and goblet.
If I stick to just this, there really wouldn’t be much of a blog post. Lupercus comes into his own when looking at and focusing on the ancient Roman holiday known as Lupercalia.
Lupercalia – The Wolf Festival
The festival and holiday of Lupercalia was held every year from February 13th to 15th, often said to be the anniversary of the founding of Lupercus’ (properly Faunus’) temple. The Luperci, who were the priests of Lupercus and wore goat skins, would sacrifice two goats and a dog during a ritual at this time. Goats were sacrificed as Lupercus is the god of shepherds and the dog got sacrificed as they’re the protector of flocks and herds. The blood from these animals would then be wiped on two young men’s foreheads. This festival was held too, to avert evil spirits and purify the city, allowing for good health and fertility with the coming year.
The sacrifice of the goats and dog would take place at the Lupercale, a cave that according to tradition is where the twins Remus and Romulus were raised by the she-wolf Luperca. In 2007, National Geographic posted an article about how Archeologists found this cave beneath the ruins of Emperor Augustus’ palace on Palatine Hill, Rome.
Lupercalia replaced an earlier Spring Cleansing ritual of Februa once held on the same date and from where the month of February gets its name. Just as Lupercalia replaced Februa, it too has largely been replaced by the more modern Valentine’s Day where the Catholic church made efforts to tone down some of the more wilder pagan rituals or to get people to accept Christianity more easily with their converting from pagan religions.
Not too surprising given how riotous and risqué that Lupercalia could be with the use of whips in striking women to try and make them more fertile, men running naked chasing women, the blood sacrifice of goats and a dog. Even the familiar heart shape symbol of love has some controversial origins to what it really depicts and is. Unsubstantiated sources comment too how the use of Lupercalia’s lottery of young men drawing the names women from a box is the more modern tradition of giving Valentine Cards.
Also spelled or called Lycaea, this ancient, archaic Greek festival is said to be where the rituals of Lupercalia originated from. For those who want to link werewolves with the holiday of Lupercalia, Lykaia is the one you’re probably thinking of.
The festival of Lykaia had a secret festival held on Mount Lykaion (Wolf Mountain) in Arcadia. The myths that surround this ritual are believed to relate the story of Lycaon’s feast he held for the gods and involved having served up one of his sons Nyctimus as one of the main courses. Another version of this story given by an Eratosthenes, holds that Lycaon had served up his grandson Arcas at this feast. In either eventuality, an enraged Zeus turns Lycaon into a wolf and proceeds to kill by means of lightning; Lycaon’s other sons before restoring the dead child back to life.
Mmm…. Cannibalism. Not.
The festival of Lykaia were held annually at the beginning of May. It was a primitive ritual festival and rite of passage for young males known as epheboi among the Greeks into adulthood. With the ritual held at night, evidence taken by some with the name of Lycaon’s son Nyctimus, a lot of rumors about cannibalism and werewolf transformations circulated widely among the Greeks as to just what was going on up there. Even Plato wrote about one clan who would gather every nine years and sacrifice to Zeus Lykaios where a piece of human flesh would be mixed in among the pieces of animal meat.
The belief held that whoever ate the piece of human flesh would turn into a wolf and they could only return to human form after nine-years if they hadn’t eaten human flesh. The famous Olympic boxing champion, Damarchus is said to have turned into a wolf during the ritual sacrifice held for Zeus Lykaios. Games were also a big part of the Lykaios festival held every year after the secret ritual held at night.
Archaeologists have found by looking at the ash heaps near the altars for Lykaia no human remains and suggest that the rituals and festival of Lykaia are far older than what even the ancient Greeks themselves knew. Excavations have generally shown nothing earlier than about 700 B.C.E. though one trench excavated at Mount Lykaion shows possible ritual evidence dating to the beginning of the third millennium B.C.E., a full thousand years before the worship of Zeus throughout Greece.
Lykaios – Wolf-Zeus
This is an epithet of Zeus in connection to the festival of Lykaia and seems to have been a formality in making him a patron of the rituals held. Zeus’ inclusion is possibly instrumental in ending any human sacrifices going on or trying to put to rest the rumors.
The Greek god Apollo is also known to have a wolf-form as Apollo Lycaeus. He was worshiped in Athens at the Lykeion or Lyceum. This site is most remembered as the place where the philosopher Aristotle taught.
A sanctuary for the Greek god Pan was also found on Mount Lykaion. The traditional story goes that Euandros, the son of Hermes, led a colony of people from Pallantion, Arkadia to Italy where he built the town of Pallantion on Palatine Hill. Euandros introduced the cult of Pan Lýkaios and the Lykaia festival that later becomes the Roman festival of Lupercalia. Given how much the Romans would identify their gods with those of the Greeks and other cultures, that could make sense.
Apparently there are modern Lykaia games that have been held every four years since 1973, at the beginning of August by the Ano Karyes Association in the same places where the games associated with the ancient festival of Lykaia were held. These are sort of a localized Greek Olympics.