This is an excerpt from Layne Redmond's film Rhythmic Wisdom. It combines Shamanism, Greek Religion, theta wave consciousness and the history of the wonderful frame drum. If you would like to learn more, read her book When the Drummers Were Women and view this instructional video.
Showing posts with label dionysus. Show all posts
Showing posts with label dionysus. Show all posts
Saturday, July 31, 2010
Monday, May 17, 2010
Gardening Projects
May has been a busy month for me. I started this month at the Our Haven annual Beltane festival, where I danced the maypole and frolicked in the mud.
Laurelei and I have big plans for plantings throughout the grounds this year. First there is the Aphrodite shrine which Laurelei blogged about here. It is located within a growing hedge labyrinth which we started several years ago. We also have plans for a Dionysus shrine within the labyrinth, complete with grape arbors and statuary.
At another shrine on the grounds, the White Goddess shrine, located in the orchard where our cabin sits, we are going to plant climbing blue roses and moonflowers up the four trellises supporting the dome. I've included some photos of the shrine in this post. You can see our beloved cabin in the background.
I've been hard at work on the website for this year's Women's Goddess Retreat. I gave the site a full redesign and I'm pretty pleased with it. We've submitted a proposal to the Our Haven elders planning a Women's circle on the site. We've plans to add many plantings to the circle if it gets approved. We are considering starting with fairy roses and wisteria. We'd like to add several "womanish" herbs and plants to the area like motherwort and cohosh.
Here at home we're adding some lavender to our herb garden and many veggies to our food garden: strawberries, tomatoes, peppers, and cukes.
Tuesday, April 20, 2010
Brilliant Theoi Picspam
Monday, March 29, 2010
Ta Dio
like pan-pipes laughing in my mind.
The maenad in me awakens.
I am drawn into your song.
Spinning spindle
her dance weaving
the song of the seasons.
Hair unbound.
Girdle unbound.
Spirit unbound.
A bacchante in ecstasy.
Io euoi!
Io Zagreus!
I clumsily attempt to seduce the God,
drunk on his vintage,
unaware that he has been pursuing me all along.
I run down the hillside,
seeking the solace of the forest.
Unity.
Yab-yum.
Io euoi!
Io Bromios!
In desparate passion I tear into flesh.
Blood in my mouth,
a life pressed like grapes bursting.
Limbs tangled into vines,
Tasting your sweet goat song,
Singing your raucous lament.
Io euoi!
Io Sabazos!
Tasting you.
Drinking you.
Lord of my Salvation.
Written for the Greater Dionysia 2010.
Sunday, March 28, 2010
Greater Dionysia
We are well into the City, or Greater, Dionysia festival, Elephbolion 10 -17. It is an annual festival celebrating the coming of spring and honoring the God Dionysus.
Like most Greek festivals the City Dionysia began with a pompe, a kind of parade. The pompe featured a large phallus and the carrying of wine mixed with water. The pompe ended at the theater. Bulls were sacrificed at the theater, and a city wide feast of the meat was held. After the feast a second less formal parade through the street took place, the komos, which resembled a drunken revelry more than a stately pompe.
The following day a goat was sacrificed at the theater and a series of tragic plays were performed as a competition. It is thought that the word "tragedy" comes from the Greek for "goat song".
Wikipedia states:
Like most Greek festivals the City Dionysia began with a pompe, a kind of parade. The pompe featured a large phallus and the carrying of wine mixed with water. The pompe ended at the theater. Bulls were sacrificed at the theater, and a city wide feast of the meat was held. After the feast a second less formal parade through the street took place, the komos, which resembled a drunken revelry more than a stately pompe.
The following day a goat was sacrificed at the theater and a series of tragic plays were performed as a competition. It is thought that the word "tragedy" comes from the Greek for "goat song".
Wikipedia states:
Dionysus was often seen as the god of everything uncivilized, of the innate wildness of humanity that the Athenians had tried to control. The Dionysia was probably a time to let out their inhibitions through highly emotional tragedies or irreverent comedies. During the pompe there was also an element of role-reversal - lower-class citizens could mock and jeer the upper classes, or women could insult their male relatives...In tribute to Dionysus, here is a photo of myself, wine-soaked and vine-crowned, at a Dionysian festival last year. I'm so pleased that the Greater Dionysia is upon us. Spring is here in full force, and camping festival season is coming quickly. I've put my maenad crown aside for the winter, and am looking forward to donning it again soon!
The plays themselves could highlight ideas that would not normally be spoken or shared in everyday life. Aeschylus' The Persians, for example, while patriotic to Athens, showed sympathy towards the Persians, which may have been politically unwise under normal circumstances. The parodies of Aristophanes mocked the politicians and other celebrities of Athens, even going so far as producing his anti-war play Lysistrata at the height of the Peloponnesian War. The circumstances of the Dionysia allowed him to get away with criticisms he would not normally be allowed to voice.
Tuesday, March 16, 2010
Love and Wine
Heavy clusters of grapes hang from the gnarled vines: indeed, Aphrodite is only more attractive when united with Bacchus; their pleasures are sweeter for being mixed together. Apart, they have less spice.
Pseudo-Lucian, Erotes: description of the temenos of Aphrodite at Knidos
Wine is the milk of Venus.
Ben Jonson
"[Wine] provokes the desire, but it takes away the performance."
Shakespeare, Macbeth Act II Scene III
Shakespeare, Macbeth Act II Scene III
Well, what does Shakespeare know about it anyway? The Greeks, wise in the ways of moderation -- including the moderation of moderation -- mixed their wine with water and knew the merits of raising a cup in the spirit of romance.
So let me toast the beauty of the lovely Laurelei, dutiful servant of shapely Aphrodite, and sweetest of mates.
Drink to me only with thine eyes,
And I will pledge with mine;
Or leave a kiss within the cup,
And I'll not ask for wine.
The thirst that from the soul doth rise,
Doth crave a drink divine;
But might I of Jove's nectar sup,
I would not change for thine.
Ben Jonson
And I will pledge with mine;
Or leave a kiss within the cup,
And I'll not ask for wine.
The thirst that from the soul doth rise,
Doth crave a drink divine;
But might I of Jove's nectar sup,
I would not change for thine.
Ben Jonson
Sunday, February 28, 2010
Ten
Laurelei's daughter just celebrated her tenth birthday. Milestones like that are cause for reflection in everyone's lives, and it made me think about when I was ten years old. Specifically, it called to mind my first ever forays into Paganism.
When I was in fourth grade I was crazy about mythology. The library at school had gorgeous hardback copies of D'Aulaires' Book of Greek Myths and D'Aulaires' Book of Norse Myths. I checked them out in rotation each week. I attempted to memorize every page. Every story, every illustration, every family tree. My first thoughts on comparative religion came from wondering why the punishments of Prometheus and Loki seemed so similar.
I was dazzled by the remarkable illustrations. There was Echindna nursing the young monsters of Greek mythology, Loki transforming into countless animals, Aphrodite rising radiant from the sea. Slepnirr galloping eight-legged across the sky. Sif's golden hair, and Gaia smiling up at Uranos. I recall that I was especially fond of Hermes, that youthful God of cleverness.
I wanted desperately to be favored by the Gods as were heroines like Medea, or Ariadne. I was enamored with the Pythia of Delphi, sitting on her tripod and murmuring the future. She was Apollo's chosen voice on earth! My very first prayer, sincere in a way that only a ten-year-old girl's can be, was to Apollo. I was on the bus going to school and was watching the sun rise. I knew that I wasn't supposed to look at the sun, that I would go blind. So I prayed to the Lord of Light to take my sight and give me second sight. At ten years old I prayed to become an oracle of Apollo.
Did the prayer work? Well, I did end up needing glasses, which, combined with my odd bookish nature, made Junior High a singularly awful experience. When I was sixteen I was gifted with my first set of Tarot cards, and over the years I've become surprisingly proficient with them. Does this make me an oracle? Hardly!
So did the God hear my prayers? I am certain of it. Inspired by Medea, and a series of events that I will relate at another time, I became a Witch. Honest to goodness. I have papers of pedigree and everything. And then, only last year, the most remarkable thing happened. The Greek Gods came back into my life. In my life as a Pagan up until that point I had been neglecting them. I thought them to pedestrian for my notice. They were the Gods of my childhood, Gods that people learned about in school. I wanted exotic Deities whose names resonated with darkness, night, and deep magic.
And then Athena showed up. I was immersed in totemic owl work, and serpentine magics, and Goddess spirituality. And there she was, owl-eyed and Amazonian, and gorgon-bearing, and glorious. With her came the others. Dionysus, compelling me to run wild through the forest, wine-soaked and half-mad at festival. Hera, demanding a Goddess retreat in her name. Aphrodite, spinning my love life into new unexplored dimensions. Demeter, teaching me how to be a mother, when I had expressly denied such a place in myself existed. Soon I couldn't deny it, I had become a Hellenic Polytheist.
I purchased a copy of D'Aulaires' Book of Greek Myths at the used bookstore that seemed to have been waiting for me. I share it with Laurelei's children, the oldest of which just turned ten. I marvel at the circle.
When I was in fourth grade I was crazy about mythology. The library at school had gorgeous hardback copies of D'Aulaires' Book of Greek Myths and D'Aulaires' Book of Norse Myths. I checked them out in rotation each week. I attempted to memorize every page. Every story, every illustration, every family tree. My first thoughts on comparative religion came from wondering why the punishments of Prometheus and Loki seemed so similar.
I was dazzled by the remarkable illustrations. There was Echindna nursing the young monsters of Greek mythology, Loki transforming into countless animals, Aphrodite rising radiant from the sea. Slepnirr galloping eight-legged across the sky. Sif's golden hair, and Gaia smiling up at Uranos. I recall that I was especially fond of Hermes, that youthful God of cleverness.
I wanted desperately to be favored by the Gods as were heroines like Medea, or Ariadne. I was enamored with the Pythia of Delphi, sitting on her tripod and murmuring the future. She was Apollo's chosen voice on earth! My very first prayer, sincere in a way that only a ten-year-old girl's can be, was to Apollo. I was on the bus going to school and was watching the sun rise. I knew that I wasn't supposed to look at the sun, that I would go blind. So I prayed to the Lord of Light to take my sight and give me second sight. At ten years old I prayed to become an oracle of Apollo.
Did the prayer work? Well, I did end up needing glasses, which, combined with my odd bookish nature, made Junior High a singularly awful experience. When I was sixteen I was gifted with my first set of Tarot cards, and over the years I've become surprisingly proficient with them. Does this make me an oracle? Hardly!
So did the God hear my prayers? I am certain of it. Inspired by Medea, and a series of events that I will relate at another time, I became a Witch. Honest to goodness. I have papers of pedigree and everything. And then, only last year, the most remarkable thing happened. The Greek Gods came back into my life. In my life as a Pagan up until that point I had been neglecting them. I thought them to pedestrian for my notice. They were the Gods of my childhood, Gods that people learned about in school. I wanted exotic Deities whose names resonated with darkness, night, and deep magic.
And then Athena showed up. I was immersed in totemic owl work, and serpentine magics, and Goddess spirituality. And there she was, owl-eyed and Amazonian, and gorgon-bearing, and glorious. With her came the others. Dionysus, compelling me to run wild through the forest, wine-soaked and half-mad at festival. Hera, demanding a Goddess retreat in her name. Aphrodite, spinning my love life into new unexplored dimensions. Demeter, teaching me how to be a mother, when I had expressly denied such a place in myself existed. Soon I couldn't deny it, I had become a Hellenic Polytheist.
I purchased a copy of D'Aulaires' Book of Greek Myths at the used bookstore that seemed to have been waiting for me. I share it with Laurelei's children, the oldest of which just turned ten. I marvel at the circle.
Saturday, February 27, 2010
Anthesteria Khytrai
Today is the final day of the Anthesterion festival. Anthesteria Khytrai -- the feast of pots -- is the day when the dead are feasted with an offering of Panspermia. What is Panspermia, you ask? Get your mind out of the gutter! It is literally all seeds, and is a type of porridge sweetened with honey and flavored with dried fruits. Here are some thoughts from the Hellenic community that I have collected concerning Panspermia.
Robert from the Hellenic_Recons Yahoo Group suggests
Whereas Thomas Day Seymour's book Life in the Homeric Age states that the same Homeric meal was
Mano Madytinou, a native of the isle of Lesbos in Greece suggests
There is excellent information about the history of Koliva at Wikipedia.
After the festival has ended it is traditional to cry out
Which translates Begone Ye Spirits! The Anthesteria are done!
Kali Anthesteria!
Robert from the Hellenic_Recons Yahoo Group suggests
A meal featuring the panspermia, sweetened or not, could be the bed for vegetable medley (I think meat is not appropriate for this chthonic rite), greens and green vegetables, etc. Walter Burkert in Greek Religion, Harvard 1985, refers to the panspermia as grains of all kinds boiled in a pot with honey (p. 240, see also pp. 237-242). This would preclude legumes I would think and refers to the very ancient, simple, and delicious meal of whole grains such as the barley with sesame sweetened with honey mentioned in the Homeric epigram. How about a onion/leek dish to go with it, that would be rather sweet and accompany it well?
Whereas Thomas Day Seymour's book Life in the Homeric Age states that the same Homeric meal was
a posset... of cheese, barley meal, and honey ...mixed with Pramnian wine.
Mano Madytinou, a native of the isle of Lesbos in Greece suggests
For those who are interested in more traditional Panspermia recipes, I would recommend looking into its modern form which is still used as the 'Food of the Dead' in Orthodox countries. It's modern name is 'Koliva' and the only probable difference between the ancient and modern recipes is the modern substitution of sugar for honey.
Here in Hellas, everyone's Koliva is slightly different to others in that different people will add a different mixture of things (such as more seeds, or more nuts, or more fruits, etc) Just please be careful when preparing Koliva because it must be prepared properly, kept refrigerated and eaten fresh because of the dangers involved with the fermentation of wheat.
There is excellent information about the history of Koliva at Wikipedia.
After the festival has ended it is traditional to cry out
Thuraze Kêres, ouket' Anthestêria!
Which translates Begone Ye Spirits! The Anthesteria are done!
Kali Anthesteria!
Friday, February 26, 2010
Anthesteria Khoes
Today is the second day of the Anthesterion. Khoes, the day of the libations, marks the day that the basilissa was wedded to Dionysus. The dead were said to walk the earth on this day, and tomorrow they are feasted. Today is a merry day, however, and people dressed themselves gaily, some in the disguise of the mythical personages in the suite of Dionysus, and paid a round of visits to their acquaintances. Drinking clubs met to organize drink-off matches, the winner being he who drained his cup most rapidly.
Raise a glass to Dionysus today and let gladness fill your heart.
Raise a glass to Dionysus today and let gladness fill your heart.
Thursday, February 25, 2010
Anthesteria Pithoigia
Today is the first day of the Anthesterion, a three-day festival for Dionysus. This day celebrates the opening of the new jars of wine. Celebrate with a glass, and don't forget to make your libations. You may choose to recite one of the two Homeric Hymns to Dionysus. [1] [2] I'll be attending a theater production later today to celebrate.
What is the Anthesteria? [from Hellenion's Temenos]
The Anthesteria is a three-day festival that literally means Festival of Flowers, it celebrates the Spring, the dead and new wine. At the beginning of the holiday, the Athenians would crown children who were three years old with wreaths of the first flowers of the year. The first day, Pithoigia (Opening the Jars), focused on opening new jars of wine, pouring libations to Dionysos (praying that partaking of the wine, mixed with water as the God had taught, should be beneficial and harmless) and then drinking. Children often received their own small pots of wine. The second day, Khoes (Day of Swings), was filled with drinking contests and an erotic mood. Khoes ended with the sacred marriage of Dionysos and the queen. This occurred in the (usually closed except this night) inner chamber of the temple of Dionysos in the Marshes, and the details were kept secret. Khytrai (The day of Pots) was the last day and devoted to the cult of the dead. Pots containing the traditional foods for the dead, cooked vegetables and seeds, were left out for wandering spirits. Despite leaving food for the dead, people took precautions against the dead coming too close. These precautions included chewing buckthorn, roping off temples and smearing house doors with pitch. At the end of the festival, the spirits were driven from the city.
See also Anthesteria on Wikipedia
What is the Anthesteria? [from Hellenion's Temenos]
The Anthesteria is a three-day festival that literally means Festival of Flowers, it celebrates the Spring, the dead and new wine. At the beginning of the holiday, the Athenians would crown children who were three years old with wreaths of the first flowers of the year. The first day, Pithoigia (Opening the Jars), focused on opening new jars of wine, pouring libations to Dionysos (praying that partaking of the wine, mixed with water as the God had taught, should be beneficial and harmless) and then drinking. Children often received their own small pots of wine. The second day, Khoes (Day of Swings), was filled with drinking contests and an erotic mood. Khoes ended with the sacred marriage of Dionysos and the queen. This occurred in the (usually closed except this night) inner chamber of the temple of Dionysos in the Marshes, and the details were kept secret. Khytrai (The day of Pots) was the last day and devoted to the cult of the dead. Pots containing the traditional foods for the dead, cooked vegetables and seeds, were left out for wandering spirits. Despite leaving food for the dead, people took precautions against the dead coming too close. These precautions included chewing buckthorn, roping off temples and smearing house doors with pitch. At the end of the festival, the spirits were driven from the city.
See also Anthesteria on Wikipedia
Anthesteria, one of the four Athenian festivals in honour of Dionysus (collectively the Dionysia), was held annually for three days, the eleventh to thirteenth of the month of Anthesterion (the January/February full moon);[1] it was preceded by the Lenaia.[2] At the centre of this wine-drinking festival was the celebration of the maturing of the wine stored at the previous vintage, whose pithoi were now ceremoniously opened, and the beginning of spring. Athenians of the Classical age were aware that the festival was of great antiquity; Walter Burkert points out that the mythic reflection of this is the Attic founder-king Theseus' release of Ariadne to Dionysus,[3] but this is no longer considered a dependable sign that the festival had been celebrated in the Minoan period. Since the festival was celebrated by Athens and all the Ionian cities, it is assumed that it must have preceded the Ionian migration of the late eleventh or early tenth century BC.
The three days of the feast were called Pithoigia (after πίθοι "storage jars"), Choës (χοαί "libations"; Modern Greek: χοές) and Chytroi (χύτροι "pots").
During the feast, social order was interrupted or inverted, the slaves being allowed to participate, uniting the household in ancient fashion. The Anthesteria also have aspects of a festival of the dead who freely roamed the city, comparable to the Roman Feast of the Lemures, the expulsion of ancestral ghosts: compare All Souls' Night and carnival. Either the Keres (Κῆρες) or the Carians (Κᾶρες) were entertained, and expelled from the city after the festival, symbolizing either the souls of the dead or the aboriginal inhabitants of Attica. A Greek proverb, employed of those who pestered for continued favours, ran "Out of doors, Keres! It is no longer Anthesteria". [4}]
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