Showing posts with label Tartaros. Show all posts
Showing posts with label Tartaros. Show all posts

Today, I'm picking up the fourth of the constellations in the zodiac: Capricornus. Capricornus is often referred to as 'Capricorn', the latin word for 'horned goat' or 'goat horn', and in ancient Hellas--and even in most modern interpretations--the hybrid is not between human and goat, as one might expect from a culture with satyrs in its mythology, but goat and fish.


Obviously, Capricornus is a recognized constellation to this day. In fact, Capricornus is one of the oldest recognized constellations which have survived intact to this day; the association of the fish-goat hybrid even dates back to the Middle Bronze Age. The ancient Hellenes called it 'Aigokeros' (Αιγόκερως), literally 'goat-horned'. 

Because of its age, mythology surrounding the constellation has been muddled quite a bit. Because of that, this post will mostly be an exercise in debunking or expanding upon the stories that surround it. The first Hellenic myth that is associated with the constellation is that of Zeus' wet nurse Amaltheia (Ἀμάλθεια). She was either a goat, a nymph or a Goddess in her own right, most likely a nurturing Goddess imported from Krete, where Rhea delivered Her child (see below). The versions of the myth where She is a goat is the reason She is often linked to Capricornus.

After Zeus' birth, his father Kronos threatened to swallow Him whole, just like He had done with all of Zeus' brothers and sisters. Rhea, Zeus' mother, had gone off to Krete to give birth to Zeus unhindered. Amaltheia helped with the delivery, and when Rhea returned to Kronos with a baby-shaped boulder in a blanket, She left Zeus in Her care.

Amaltheia was, indeed, placed amongst the stars as a reward for Her services, but it wasn't as the Constellation Capricornus, but as the constellation Capra, the group of stars surrounding Capella on the arm  of Auriga, the charioteer. Here, She became tied to a myth that is a lot more gruesome: the myth that Her skin was used to create the sacred Aegis, the shield thus being placed on the arm of the charioteer for protection.

Amaltheia aside, Capricornus is mostly accurately linked to another myth connected to the Titomanchy; the Olympians were in for a rough fight when Zeus led them against the Titans. One of their toughest fights was against the storm-giant Typhôeus (Τυφωευς), a fight so tough, in fact, that the Olympians had to flee from battle. The young Theoi were so scared of the storm-giant, They fled to Egypt, crossing the river Nile in such a hurry that one amongst Them didn't even allow Himself the time to fully change shape so he could cross the river faster. He crossed in the shape of a half-goat, half-fish.

In most modern retellings of the myth, this Theos is identified as Pan, the Arkadian Theos of shepherds and flocks, of mountain wilds, hunting and rustic music. The ancient Hellenes, however, distinguished between several Panes (Πανες), daimones, guardian spirits, who are often conflated into Pan in modern times. Besides Pan, the ancient Hellenes at least distinguished between Agreus (Αγρευς), a Pan-daimon of hunting and rustic prophecy; Nomios (Νομιος), a Pan-daimon of shepherds and pastures; Phorbas (Φορβας), a Pan-daimon of grazing; the Paneidês (Πανειδης), the twelve sons of the Theos Pan; two Italian-born Pan-daimon--Pan Sybarios (Παν Συβαριος) and Phaunos (Φαυνος)--and Aigipan (Αιγιπαν), the Pan-daimon who helped Zeus in his battles with the storm-giant Typhôeus. It was Aigipan who was placed into the sky as the constellation Capricornus.

There are many versions of this myth, about Aigipan's birth, his connection to Zeus and the acts for which he was eventually placed amongst the stars. All are of relatively late design, but the basics are as follows: Aigipan was either a child of Zeus by a variety of mothers, a child of Almatheia--and thus fed alongside Zeus--or the father of Pan. In all versions of the myth, he stood alongside Zeus during the Titan war. Some versions of the myth say that Aigipan put panic (panikos) in the hearts of the Titans during the fight and thus gave Zeus such an edge, He won the war.

Other myths say that after the Titans were defeated, the Theoi thought They had won. Yet, there was one who sought revenge for the defeat of his father: Typhôeus, the most-feared son of Tartaros and Gaea. He came for Zeus, when all Theoi had gathered in Egypt, and the Theoi fled. Impressed by Aigipan's shrewdness in escaping over the river Nile as a sea-goat, Zeus rewarded him by placing him in the sky. In other versions, Typhôeus got a hold of Zeus and in the battle that followed, he ripped Zeus apart limb for limb. He hid the sinews of Zeus's arm or entire body away, but Aigipan got them back for Him, alongside Hermes.

In the last version of the myth, Zeus preemptively goes after Typhôeus, who is hiding in a cave by the sea. He commands Aigipan to lure him out, which Aigipan does in the form of the sea goat. Zeus then brings down a thunderbolt so powerful, it vanquishes Typhôeus and allows Zeus to lock him into Tartaros.

Whatever the case, Aigipan is most likely the Hellenic mythological source of the shape Capricornus has gotten, although Capricornus is also rumored to be an entrance into the Underworld. To find out for yourself, you might have to wait a while. This dim constellation is visible at latitudes between +60° and −90°, and best visible at 21:00 (9 p.m.) during the month of September.

 Welcome to part three of the constellation series. I think I forgot to mention that I'm basing this series off of the works of ancient Greek astronomer Ptolemy. He set out forty-eight constellations, based in Greek myth, of which some are still recognized to this day, and others got broken up or otherwise rearranged or added in the years that followed. The next is Ara: the altar. It's still a recognized constellation.


The constellation represents a very important item in Hellenic mythology: the altar used by the Olympic Gods to swear a vow of allegiance before they went to war against the Titans. The nearby Milky Way represents the smoke rising from the offerings on the altar. I have described the Titanomachy (Τιτανομαχία) or War of the Titans, which would last ten years and end with the victory of the Olympians and the incarceration of Kronos--and all who supported him--in Tartaros, before. The moment all of it began, was forever immortalized in the constellation Ara.

In another Greek myth, Ara represents the altar of King Lycaon of Arcadia, on which he sacrificed Arcas, son of Zeus and his own daughter Callisto. He then serves his grand child to Zeus as a meal, to test Him, and is turned into a wolf for his hubris. Zeus' anger then causes the death of fifty of Lycaon's sons, as they are struck down by lightning bolts. The tale isn't pretty and I prefer the first explanation.

Ancient Hellenic navigators believed that, if the Ara constellation was the only one visible in a cloudy sky, this was a sign of storm at sea.

Ara was visible in the skies of the ancient Hellenes, but due to the precession of the equinoxes the constellation was progressively displaced towards the south, becoming an austral and invisible circumpolar constellation for the zone of the Mediterranean cultures. The altar is visible at latitudes between +25° and −90°. It is best visible at 21:00 (9 p.m.) during the month of July.

Some random mythology today! In early Hellenic cosmogony Tartaros was the great pit beneath the earth. The cosmos was imagined as a great sphere or void, with the upper half of its shell formed by the dome of heaven, and the lower half by the pit of Tartaros. Inside, this cosmic sphere was divided in two by the flat disc of earth. Above was the dwelling place of gods and men, and below was the gloomy, storm-wracked prison of the Titanes. Haides, the realm of the dead, was originally quite distinct from the pit of Tartaros. It was located either at the very ends of the earth, beyond the river Okeanos and the setting of the sun; or in the hollow depths of earth's belly. Tartaros on the other hand, lay as far beneath Haides as the sky lay above the earth. Tartaros was secured with a surrounding wall of bronze set with a pair of gates, guarded by the hundred-handed Hekatonkheir giants, warders of the Titanes.

Later classical writers reimagined Tartaros as the hellish prison-house of the damned. Plato, in 'Gorgias' describes the then-modern views on Tartaros:

"Now in the time of Kronos there was a law concerning mankind, and it holds to this very day amongst the gods, that every man who has passed a just and holy life departs after his decease to the Isles of the Blest (Nesoi Makaron), and dwells in all happiness apart from ill; but whoever has lived unjustly and impiously goes to the dungeon of requital and penance which, you know, they call Tartaros." [523a]

Throughout Hellenic mythology, quite a few people were locked away in Tartaros and for no reason at all, I felt the need to collect some of these today, along with their cautionary tales.


King Sísyphos
Sísyphos (Σίσυφος) was a king; the king of Ephyra, the area now known as Corinth to be exact. For those who enjoy figuring out the convolutd family trees of the ancient kings, he was the son of King Aeolus of Thessaly and Enarete, and the father of Glaucus, Ornytion, Almus, and Thersander by the nymph Merope, the brother of Salmoneus, and the grandfather of Bellerophon through Glaucus. He was a very bright man, with a good mind for ruling. Unfortunately, he was also a proud man, and a deceitful one at that. He ruled his city with an iron fist, and killed visitors, breaking xenia and raising the ire of Zeus Xenios.

Sísyphos is not generally known for his deeds in life; he is far better known for his deeds in death. According to Hellenic mythology, Sísyphos is condemned to roll a rock up to the top of a mountain in Tartaros, only to have the rock roll back down to the bottom every time he reaches the top. The Gods, it seems, are well aware that working a dead end job without pay-off is one of the worst things that can happen to a person. There are various stories about Sísyphos and how he earned this fate. Apollodorus, in his Library, writes the following:

"Sisyphus is punished in Hades by rolling a stone with his hands and head in the effort to heave it over the top; but push it as he will, it rebounds backward. This punishment he endures for the sake of Aegina, daughter of Asopus; for when Zeus had secretly carried her off, Sisyphus is said to have betrayed the secret to Asopus, who was looking for her." [1.9.3]

According to Pherecydes (Frag. 78 in Müller, Fragmenta Historicum Graecorum, i. p. 91) Sísyphos told Asopus that Zeus had carried off his daughter Aegina, but continues to say that Zeus punished him by sending Death after him. Cunning as he was, Sísyphos managed to trick Death and bound him, so that men ceased to die, until Ares came to the rescue, released Death, and gave Sísyphos to Him. Before he died, however, Sísyphos told his wife Merope to omit his funeral rites, so that Hades, being deprived of his customary offerings, would be persuadable to let him go back to life in order to complain of his wife’s neglect. Hades did, indeed, let him go to deal with his wife, but when he refused to return, and had to be fetched back by Hermes, his well-known punishment ensued.

King Tántalos
This king cut up his son Pelops, boiled him, and served him as food when he was invited to dine with the Gods. He also stole the ambrosia from the Gods and told his people its secrets. Another story mentioned that he held onto a golden dog forged by Hephaestus and stolen by Tántalos' friend Pandareus. Tantalus (Τάνταλος) held onto the golden dog for safekeeping and later denied to Pandareus that he had it. Tántalos' punishment for his actions was to stand in a pool of water beneath a fruit tree with low branches. Whenever he reached for the fruit, the branches raised his intended meal from his grasp. Whenever he bent down to get a drink, the water receded before he could get any. Over his head towered a threatening stone like that of Sisyphus. From the 'Odysseia':

"I [Odysseus] saw Tantalus in agonising torment, in a pool of water reaching to his chin. He was tortured by thirst, but could not drink, since every time he stooped eagerly the water was swallowed up and vanished, and at his feet only black earth remained, parched by some god. Fruit hung from the boughs of tall leafy trees, pears and pomegranates, juicy apples, sweet figs and ripe olives. But whenever the old man reached towards them to grasp them in his hands, the wind would sweep them off into the shadowy clouds." [Bk XI:541-592]

Ixion
Ixion (Ἰξίων), king of the Lapiths (Λαπίθαι), fell in love with Hera after being invited up to Olympos by Zeus. Zeus decided to test his integrity after He discovered His guest' lust for Hera. Zeus created the cloud nymph Nephele (Νεφέλη)in Hera's image. Ixion made love to her and fathered the Kentaurs (or just one, Kentaurus, who became the father of the Centaur race). Needless to say, Ixion failed miserably. He was expelled from Olympus and blasted with a thunderbolt. Zeus then ordered Hermes to bind Ixion to a winged fiery wheel that was always spinning. Therefore, Ixion is bound to a burning solar wheel for all eternity, at first spinning across the heavens, then into Tartaros. The Corona Australis is this very wheel, with Ixion tied to it. Apollodorus, in his 'Bibliotheca': 


"Ixion fell in love with Hera and tried to rape her, and when Hera told Zeus about it, Zeus wanted to determine if her report was really true. So he fashioned a Cloud (Nephele) to look like Hera, and laid it by Ixion's side. When Ixion bragged that he had slept with Hera, Zeus punished him by tying him to a wheel, on which he was turned by winds up in the air. The Cloud (Nephele) bore Kentauros (Centaurus) from Ixion’s seed." [E.1.20]

The Danaides
It is said that these fifty daughters of Danaus (or just forty-nine, or forty-eight, or forty-seven of them) murdered their husbands and were punished in Tartarus by being forced to carry water in a jug to fill a bath which would thereby wash off their sins, but the jugs were actually sieves so the water always leaked out. Ovid in his 'Metamorphoses' poetically describes their fate:

"The Belides their leaky vessels still
Are ever filling, and yet never fill:
Doom'd to this punishment for blood they shed,
For bridegrooms slaughter'd in the bridal bed."

King Salmoneus
This king may have banked himself a place in Tartaros by trying to pass himself off as Zeus, causing the real Zeus to smite him with a thunderbolt. He impersonated the divinity by driving around in a chariot dragging bronze kettles to make thunder, and casting torches in the air for lightning. Salmoneus was the great-grandson of Deukalion, survivor of the Great Deluge. Virgil, in his 'Aeneid':

"Salmoneus, suff'ring cruel pains, I found, For emulating Jove; the rattling sound Of mimic thunder, and the glitt'ring blaze Of pointed lightnings, and their forky rays. Thro' Elis and the Grecian towns he flew; Th' audacious wretch four fiery coursers drew: He wav'd a torch aloft, and, madly vain, Sought godlike worship from a servile train. Ambitious fool! with horny hoofs to pass O'er hollow arches of resounding brass, To rival thunder in its rapid course, And imitate inimitable force! But he, the King of Heav'n, obscure on high, Bar'd his red arm, and, launching from the sky His writhen bolt, not shaking empty smoke, Down to the deep abyss the flaming felon strook." [6..585]
In early Hellenic cosmogony Tartaros was the great pit beneath the earth. The cosmos was imagined as a great sphere or void, with the upper half of its shell formed by the dome of heaven, and the lower half by the pit of Tartaros. Inside, this cosmic sphere was divided in two by the flat disc of earth. Above was the dwelling place of gods and men, and below was the gloomy, storm-wracked prison of the Titanes. Haides, the realm of the dead, was originally quite distinct from the pit of Tartaros. It was located either at the very ends of the earth, beyond the river Okeanos and the setting of the sun; or in the hollow depths of earth's belly. Tartaros on the other hand, lay as far beneath Haides as the sky lay above the earth. Tartaros was secured with a surrounding wall of bronze set with a pair of gates, guarded by the hundred-handed Hekatonkheir giants, warders of the Titanes.

Later classical writers reimagined Tartaros as the hellish prison-house of the damned. Plato, in 'Gorgias' describes the then-modern views on Tartaros:

"Now in the time of Kronos there was a law concerning mankind, and it holds to this very day amongst the gods, that every man who has passed a just and holy life departs after his decease to the Isles of the Blest (Nesoi Makaron), and dwells in all happiness apart from ill; but whoever has lived unjustly and impiously goes to the dungeon of requital and penance which, you know, they call Tartaros." [523a]

Throughout Hellenic mythology, quite a few people were locked away in Tartaros and for no reason at all, I felt the need to collect some of these today, along with their cautionary tales.


King Sísyphos
Sísyphos (Σίσυφος) was a king; the king of Ephyra, the area now known as Corinth to be exact. For those who enjoy figuring out the convolutd family trees of the ancient kings, he was the son of King Aeolus of Thessaly and Enarete, and the father of Glaucus, Ornytion, Almus, and Thersander by the nymph Merope, the brother of Salmoneus, and the grandfather of Bellerophon through Glaucus. He was a very bright man, with a good mind for ruling. Unfortunately, he was also a proud man, and a deceitful one at that. He ruled his city with an iron fist, and killed visitors, breaking xenia and raising the ire of Zeus Xenios.

Sísyphos is not generally known for his deeds in life; he is far better known for his deeds in death. According to Hellenic mythology, Sísyphos is condemned to roll a rock up to the top of a mountain in Tartaros, only to have the rock roll back down to the bottom every time he reaches the top. The Gods, it seems, are well aware that working a dead end job without pay-off is one of the worst things that can happen to a person. There are various stories about Sísyphos and how he earned this fate. Apollodorus, in his Library, writes the following:

"Sisyphus is punished in Hades by rolling a stone with his hands and head in the effort to heave it over the top; but push it as he will, it rebounds backward. This punishment he endures for the sake of Aegina, daughter of Asopus; for when Zeus had secretly carried her off, Sisyphus is said to have betrayed the secret to Asopus, who was looking for her." [1.9.3]

According to Pherecydes (Frag. 78 in Müller, Fragmenta Historicum Graecorum, i. p. 91) Sísyphos told Asopus that Zeus had carried off his daughter Aegina, but continues to say that Zeus punished him by sending Death after him. Cunning as he was, Sísyphos managed to trick Death and bound him, so that men ceased to die, until Ares came to the rescue, released Death, and gave Sísyphos to Him. Before he died, however, Sísyphos told his wife Merope to omit his funeral rites, so that Hades, being deprived of his customary offerings, would be persuadable to let him go back to life in order to complain of his wife’s neglect. Hades did, indeed, let him go to deal with his wife, but when he refused to return, and had to be fetched back by Hermes, his well-known punishment ensued.

King Tántalos
This king cut up his son Pelops, boiled him, and served him as food when he was invited to dine with the Gods. He also stole the ambrosia from the Gods and told his people its secrets. Another story mentioned that he held onto a golden dog forged by Hephaestus and stolen by Tántalos' friend Pandareus. Tantalus (Τάνταλος) held onto the golden dog for safekeeping and later denied to Pandareus that he had it. Tántalos' punishment for his actions was to stand in a pool of water beneath a fruit tree with low branches. Whenever he reached for the fruit, the branches raised his intended meal from his grasp. Whenever he bent down to get a drink, the water receded before he could get any. Over his head towered a threatening stone like that of Sisyphus. From the 'Odysseia':

"I [Odysseus] saw Tantalus in agonising torment, in a pool of water reaching to his chin. He was tortured by thirst, but could not drink, since every time he stooped eagerly the water was swallowed up and vanished, and at his feet only black earth remained, parched by some god. Fruit hung from the boughs of tall leafy trees, pears and pomegranates, juicy apples, sweet figs and ripe olives. But whenever the old man reached towards them to grasp them in his hands, the wind would sweep them off into the shadowy clouds." [Bk XI:541-592]

Ixion
Ixion (Ἰξίων), king of the Lapiths (Λαπίθαι), fell in love with Hera after being invited up to Olympos by Zeus. Zeus decided to test his integrity after He discovered His guest' lust for Hera. Zeus created the cloud nymph Nephele (Νεφέλη)in Hera's image. Ixion made love to her and fathered the Kentaurs (or just one, Kentaurus, who became the father of the Centaur race). Needless to say, Ixion failed miserably. He was expelled from Olympus and blasted with a thunderbolt. Zeus then ordered Hermes to bind Ixion to a winged fiery wheel that was always spinning. Therefore, Ixion is bound to a burning solar wheel for all eternity, at first spinning across the heavens, then into Tartaros. The Corona Australis is this very wheel, with Ixion tied to it. Apollodorus, in his 'Bibliotheca': 


"Ixion fell in love with Hera and tried to rape her, and when Hera told Zeus about it, Zeus wanted to determine if her report was really true. So he fashioned a Cloud (Nephele) to look like Hera, and laid it by Ixion's side. When Ixion bragged that he had slept with Hera, Zeus punished him by tying him to a wheel, on which he was turned by winds up in the air. The Cloud (Nephele) bore Kentauros (Centaurus) from Ixion’s seed." [E.1.20]

The Danaides
It is said that these fifty daughters of Danaus (or just forty-nine, or forty-eight, or forty-seven of them) murdered their husbands and were punished in Tartarus by being forced to carry water in a jug to fill a bath which would thereby wash off their sins, but the jugs were actually sieves so the water always leaked out. Ovid in his 'Metamorphoses' poetically describes their fate:

"The Belides their leaky vessels still
Are ever filling, and yet never fill:
Doom'd to this punishment for blood they shed,
For bridegrooms slaughter'd in the bridal bed."

King Salmoneus
This king may have banked himself a place in Tartaros by trying to pass himself off as Zeus, causing the real Zeus to smite him with a thunderbolt. He impersonated the divinity by driving around in a chariot dragging bronze kettles to make thunder, and casting torches in the air for lightning. Salmoneus was the great-grandson of Deukalion, survivor of the Great Deluge. Virgil, in his 'Aeneid':

"Salmoneus, suff'ring cruel pains, I found, For emulating Jove; the rattling sound Of mimic thunder, and the glitt'ring blaze Of pointed lightnings, and their forky rays. Thro' Elis and the Grecian towns he flew; Th' audacious wretch four fiery coursers drew: He wav'd a torch aloft, and, madly vain, Sought godlike worship from a servile train. Ambitious fool! with horny hoofs to pass O'er hollow arches of resounding brass, To rival thunder in its rapid course, And imitate inimitable force! But he, the King of Heav'n, obscure on high, Bar'd his red arm, and, launching from the sky His writhen bolt, not shaking empty smoke, Down to the deep abyss the flaming felon strook." [6..585]
I'm doing a combination post today: I'm combining a Pagan Blog Post, and a constellation series post. As such, I'll be talking about the mythical creatures as well as the constellation named after a few very famous examples of the species. Centaurs (kéntauros, kένταυρος) are depicted as half man, half horse; having the torso of a man extending where the neck of a horse should be. They were said to be wild, savage, and lustful, and in very old Hellenic artwork, they were often depicted as fully human, with a horse's end added to them. This shape for Centaurs remained in art for civilized Centaurs like Kheiron and Phôlus.



There are two stories of the birth of the centaur race: in the first, Ixion (Ἰξίων), king of the Lapiths (Λαπίθαι), and Nephele (Νεφέλη), a cloud nymph Zeus created in the image of Hera to trick Ixion to test his integrity after displaying his lust for Hera during a feast as a guest of Zeus, fathered the Centaurs with the nymph after failing said test. The Lapiths were a mythical, pre-Hellenic tribe whose home was in Thessaly, in the valley of the Peneus and on the mountain Pelion.

Because of the antiquity of the tribe, Ixion's parents are a little hard to determine; sources attest to Ares, Apollon, or Leonteus, or Antion and Perimele. In another version of the myth, Ixion and Nephele had only one son, Centaurus, who was deformed and hunched over. He took to the wilds his father loved, and eventually mated with the mares of a race of horses that lived in Magnesian. From this union came the Centaurs. In all versions of the myth, Ixion was expelled from Olympus and blasted with a thunderbolt for failing his test. Zeus then ordered Hermes to bind Ixion to a winged fiery wheel that was always spinning. Therefore, Ixion is bound to a burning solar wheel for all eternity, at first spinning across the heavens, then into Tartaros. From Pindar's Second Pythian Ode:

"To your benefactor return ever with kind dealing rendered. He learned that lesson well. By favor of the sons of Kronos, he was given a life of delight but could not abide blessedness long; in his delirious heart he loved Hera, dedicated to the high couch of Zeus. That outrage hurled him into conspicuous ruin. He was a man and endured beyond all others distress full merited. Two sins flowered to pain in his life: a hero, he first infected the mortal breed with kindred bloodshed, not with-out treachery; also, in the great secret chambers of Zeus he strove to ravish the Queen. A man should look at himself and learn well his own stature. 

The coupling unnatural brought accumulation of evil on him, even in success; it was a cloud he lay with, and he in his delusion was given the false loveliness. A phantom went in the guise of that highest daughter of Uranian Kronos; a deceit visited upon him by the hands of Zeus, a fair evil thing. Zeus likewise wrought the crucifixion on the wheel, Ixion's bane; and, spinning there, limbs fast to the ineluctable circle, he makes the message a thing that all may know. 

But she, graceless, spawned a child of violence. There was none like her, nor her son; no honor was his portion in the usage of god or man. Nursing him, she named him Kentauros, and he coupled with the Magnesian mares on the spurs of Pelion; and a weird breed was engendered in the favor of either parent: the mare's likeness in the parts below, and the manlike father above. "

The most famous myth concerning the Centaur race is focussed on the tribe of Centaurs, as well as the Lapiths. We call this event the Centauromachy. Scholars say that, like the Titanomancy, the Centauromancy represents a shift from barbarism to civility. The story is as follow, best--and most lengthy--described, I feel, by the Roman poet Ovid, but summarized as follows by Plutarch:

"After this, when Peirithous was about to marry Deidameia, he asked Theseus to come to the wedding, and see the country, and become acquainted with the Iapithae. Now he had invited the Centaurs also to the wedding feast. And when these were flown with insolence and wine, and laid hands upon the women, the Lapithae took vengeance upon them. Some of them they slew upon the spot, the rest they afterwards overcame in war and expelled from the country, Theseus fighting with them at the banquet and in the war. Herodorus, however, says that this was not how it happened, but that the war was already in progress when Theseus came to the aid of the Lapithae and that on his way thither he had his first sight of Heracles, having made it his business to seek him out at Trachis, where the hero was already resting from his wandering and labours; and he says the interview passed with mutual expressions of honor, friendliness, and generous praise."


Note that all Centaurs in the old writings were male. Female Centaurs entered Hellenic writings only as late as (roughly) 190 AD, through the writings of Philostratus of Lemnos. Kentaurides (or Centaurides), the female members of the Kentauroi, were depicted in Hellenic art before that time, though. From Philostratus' Imagine (2.3.):

"You used to think that the race of centaurs sprang from trees and rocks or, by Zeus, just from mares – the mares which, men say, the son of Ixion covered, the man by whom the centaurs though single creatures came to have their double nature. But after all they had, as we see, mothers of the same stock and wives next and colts as their offspring and a most delightful home; for I think you would not grow weary of Pelion and the life there and its wind-nurtured growth of ash which furnishes spear-shafts that are straight and at the same time do not break at the spearhead. And its caves are most beautiful and the springs and the female centaurs beside them, like Naïads if we overlook the horse part of them, or like Amazons if we consider them along with their horse bodies; for the delicacy of their female form gains in strength when the horse is seen in union with it. Of the baby centaurs here some lie wrapped in swaddling clothes, some have discarded their swaddling clothes, some seem to be crying, some are happy and smile as they suck flowing breasts, some gambol beneath their mothers while others embrace them when they kneel down, and one is throwing a stone at his mother, for already he grows wanton. The bodies of the infants have not yet taken on their definite shape, seeing that abundant milk is still their nourishment, but some that already are leaping about show a little shagginess, and have sprouted mane and hoofs, though these are still tender.

How beautiful the female centaurs are, even where they are horses; for some grow out of white mares, others are attached to chestnut mares, and the coat’s of others are dappled, but they glisten like those of horses that are well cared for. There is also a white female centaur that grows out of a black mare, and the very opposition of the colours helps to produce the united beauty of the whole."

It is said that the constellation Centaurus represents Centaurus himself; not because he did something heroic, but because Centaurus was the first person to group stars into constellations and taught others how to read them. The constellation might simply have been Centaurus putting a picture of his children (or, in some versions of the myth--where he is a Centaur--himself) in the sky, possibly to guide the Argonauts on their mission to secure the golden fleece.

There were many famous centaurs in Hellenic mythology, all of whom could be linked to the constellation Centaurus: Kheiron (Chiron, Χείρων), the wise and educated Centaur who taught heroes like Achilles, Theseus, Iásōn, and Hēraklēs, who--although looked like the Centaurs of mount Pelion--was sired much earlier, by KronosPholus, a friend of Hēraklēs, who died of the same poison that led Kheiron to give up his immortality; or Nessus (Νέσσος), the Centaur who carried Hēraklēs' third wife Deïaneira (Δῃάνειρα) over the river Evinos (Εύηνος), and was killed by Hēraklēs for attempting to abduct and rape her. Many of these, however, are linked to the constellation Sagittarius, not Centaurus, and as such, I'll get back to these when I reach this constellation. It seems only Centaurus may rightfully be linked to Centaurus.

The constellation of Centaurus is visible at latitudes between +25° and −90°, and best visible at 21:00 (9 p.m.) during the month of May.
It's due time for another astronomy post, wouldn't you say? Today, I'm picking up the fourth of the constellations in the zodiac: Capricornus. Capricornus is often referred to as 'Capricorn', the latin word for 'horned goat' or 'goat horn', and in ancient Hellas--and even in most modern interpretations--the hybrid is not between human and goat, as one might expect from a culture with satyrs in its mythology, but goat and fish.


Obviously, Capricornus is a recognized constellation to this day. In fact, Capricornus is one of the oldest recognized constellations which have survived intact to this day; the association of the fish-goat hybrid even dates back to the Middle Bronze Age. The ancient Hellenes called it 'Aigokeros' (Αιγόκερως), literally 'goat-horned'. 

Because of its age, mythology surrounding the constellation has been muddled quite a bit. Because of that, this post will mostly be an exercise in debunking or expanding upon the stories that surround it. The first Hellenic myth that is associated with the constellation is that of Zeus' wet nurse Amaltheia (Ἀμάλθεια). She was either a goat, a nymph or a Goddess in her own right, most likely a nurturing Goddess imported from Krete, where Rhea delivered Her child (see below). The versions of the myth where She is a goat is the reason She is often linked to Capricornus.

After Zeus' birth, his father Kronos threatened to swallow Him whole, just like He had done with all of Zeus' brothers and sisters. Rhea, Zeus' mother, had gone off to Krete to give birth to Zeus unhindered. Amaltheia helped with the delivery, and when Rhea returned to Kronos with a baby-shaped boulder in a blanket, She left Zeus in Her care.

Amaltheia was, indeed, placed amongst the stars as a reward for Her services, but it wasn't as the Constellation Capricornus, but as the constellation Capra, the group of stars surrounding Capella on the arm  of Auriga, the charioteer. Here, She became tied to a myth that is a lot more gruesome: the myth that Her skin was used to create the sacred Aegis, the shield thus being placed on the arm of the charioteer for protection.

Amaltheia aside, Capricornus is mostly accurately linked to another myth connected to the Titomanchy; the Olympians were in for a rough fight when Zeus led them against the Titans. One of their toughest fights was against the storm-giant Typhôeus (Τυφωευς), a fight so tough, in fact, that the Olympians had to flee from battle. The young Theoi were so scared of the storm-giant, They fled to Egypt, crossing the river Nile in such a hurry that one amongst Them didn't even allow Himself the time to fully change shape so he could cross the river faster. He crossed in the shape of a half-goat, half-fish.

In most modern retellings of the myth, this Theos is identified as Pan, the Arkadian Theos of shepherds and flocks, of mountain wilds, hunting and rustic music. The ancient Hellenes, however, distinguished between several Panes (Πανες), daimones, guardian spirits, who are often conflated into Pan in modern times. Besides Pan, the ancient Hellenes at least distinguished between Agreus (Αγρευς), a Pan-daimon of hunting and rustic prophecy; Nomios (Νομιος), a Pan-daimon of shepherds and pastures; Phorbas (Φορβας), a Pan-daimon of grazing; the Paneidês (Πανειδης), the twelve sons of the Theos Pan; two Italian-born Pan-daimon--Pan Sybarios (Παν Συβαριος) and Phaunos (Φαυνος)--and Aigipan (Αιγιπαν), the Pan-daimon who helped Zeus in his battles with the storm-giant Typhôeus. It was Aigipan who was placed into the sky as the constellation Capricornus.

There are many versions of this myth, about Aigipan's birth, his connection to Zeus and the acts for which he was eventually placed amongst the stars. All are of relatively late design, but the basics are as follows: Aigipan was either a child of Zeus by a variety of mothers, a child of Almatheia--and thus fed alongside Zeus--or the father of Pan. In all versions of the myth, he stood alongside Zeus during the Titan war. Some versions of the myth say that Aigipan put panic (panikos) in the hearts of the Titans during the fight and thus gave Zeus such an edge, He won the war.

Other myths say that after the Titans were defeated, the Theoi thought They had won. Yet, there was one who sought revenge for the defeat of his father: Typhôeus, the most-feared son of Tartaros and Gaea. He came for Zeus, when all Theoi had gathered in Egypt, and the Theoi fled. Impressed by Aigipan's shrewdness in escaping over the river Nile as a sea-goat, Zeus rewarded him by placing him in the sky. In other versions, Typhôeus got a hold of Zeus and in the battle that followed, he ripped Zeus apart limb for limb. He hid the sinews of Zeus's arm or entire body away, but Aigipan got them back for Him, alongside Hermes.

In the last version of the myth, Zeus preemptively goes after Typhôeus, who is hiding in a cave by the sea. He commands Aigipan to lure him out, which Aigipan does in the form of the sea goat. Zeus then brings down a thunderbolt so powerful, it vanquishes Typhôeus and allows Zeus to lock him into Tartaros.

Whatever the case, Aigipan is most likely the Hellenic mythological source of the shape Capricornus has gotten, although Capricornus is also rumored to be an entrance into the Underworld. To find out for yourself, you might have to wait a while. This dim constellation is visible at latitudes between +60° and −90°, and best visible at 21:00 (9 p.m.) during the month of September.
People who empty a (semi?-)automatic rifle into a group of elementary school children should  be eternally punished in the deepest depts of Tartaros. Likewise if you take a knife to children in an elementary school. I can't wrap my mind around what happened. Any shooting is terrible, but this? Twenty-something dead? Everyone who survive scarred for life? Twenty-two school children injured in a school stabbing? What goes through your head when you prepare for something like this? Is this our world? Modern society? I can't even form proper sentences about this.

Twenty-eight people--twenty children, eight adults--died in the mass shooting in Sandy Hook village, Newtown, Connecticut. Eighteen children and seven adults were killed at the school itself, gunman included, while two other kids died of their injuries at the hospital. Another adult was found dead in the shooter's home shortly afterwards. Only the Virginia Tech shooting had a higher body count.

In Chengping, China, a man tore through a group of elementary school children with a knife, after first attacking an elderly woman. He was tackled by security before anyone was killed; security that was there due to a wave of stabbing incident at schools.

I will never, ever name these attackers, because they do not deserve to be remembered. A large part of Hellenic rituals of the dead speak of honoring the dead by name, so their names will never be forgotten, their honor never lost.

How does this happen? Why does this happen? And why is America not discussing gun policies yet? A knife is horrible, but at least these kids had a fighting chance.

I'm sure there was a reason these men got in a headspace where this rampage was a logical next step. I'm sure the Sandy Hook shooter had issues, most likely with his mother, who was a teacher at the school, and one of the firsts to die. I'm sure there was a lot of crap in both these people's lives that they couldn't work though any other way, but it's no excuse. It doesn't lift the pain, the shock, or the burden of this crime.

It's been a bad week all around. On the eleventh, a fifteen year old girl jumped in front of a train with some of her friends watching. The reason? Bullying in school. She couldn't take it anymore. In November, a twenty year old boy committed suicide for the same reason. Gods know what else happened that I'm not even aware of. These deaths--all these deaths--could have been avoided. And I'm not even talking gun control or a 'love and light' attitude.

We've become so estranged that we hardly know who our neighbors are, let alone the rest of the people on the city block. Behind closed doors, horrors are inflicted every day. We've lost the means of detecting the warning signs; we don't know how someone normally acts, so how could we notice when their lives spin out of control. Who can we go to when we are in need of help? Who do we turn to when we need something? When we are scared?

Times of crisis bring out the best and worst in people. On the one hand, people ban together. The person next to you suddenly becomes a lifeline to life, a way of connecting with the world of the living, a way to prove we are still alive. Even during a minor crisis like an endless rainy day, people band together. We speak to each other, offer a tissue to dry a face, buy some poor soul a cup of coffee because they are completely drenched and freezing.

On the other hand, people choose sides. We bicker over the details without ever addressing the real issues. A crisis as large and terrible as a school shooting rarely changes anything, although we all call for action. Words become weapons, because the emotions are too raw. There is only fear and pain. And to my friend, who told me that even fifty years or so ago, there were guns aplenty, and nothing happened? Even more reason to finally put restrictions on the possession of guns: people have changed, and a good few of them are incapable of carrying ethically.

Last night, I prayed to Hekate and Hermes Psychopompos, to guide the souls of the dead to the place they are meant to be. I offered coins and dark red wine, and cried for the lives lost in this tragic and meaningless act of violence.

My thoughts go out to the families of those who have died, as well as anyone touched by this tragedy. Tomorrow, regular blogging will return, but today, the first day of the month, is--ironically enough--reserved for the dead.
"Death came suddenly and it was mercilessly painful. You are aware you have passed: you can hear the keening of the women in your family, taste the metal of the oboloi in your mouth. You are no longer cold, or hot, and there is no pain. Sensation is for the living, and your memories start to fade already. You are no longer part of the living. You are dead, and your guide is waiting for you. 

Hermes Psychopompos, the winged guide of the newly dead, descends and takes your hand. Below you is the ocean: Oceanos' divine body. You used to watch it glisten in Helios' bright rays, but today, everything is dull and lifeless. You are speeding west, guided by the blessed Immortal. Below you, you can see land again and a mighty river. The land draws you down, and you stand on the ground without feeling it. It is here that Hermes Psychopompos leaves you, in the capable hands of Kharon, on the bank of the river Acheron. 

The ferryman looks old and ageless at the same time. He holds out his hand, but you can't understand what he wants from you. Then, his hand closes around a coin, and he steps aside to let you into his boat. Without moving, you are suddenly on the boat, looking to the shore where shadowy figures of the dead gather, longing to make the journey with you. But they have no coin to hand over, and are forced to wander the bank of the Kokytos river year after year, until the ferryman takes pity on them. Today is not their day.

The river fades into the darkness of a cave. The river of woe joins with the river of hate; the river Styx that seems to have no end. Kharon moves the boat forward in a steady rhythm. You reach the dock sooner than you expected to. Kharon waits silently for you to get off of his boat. You dare not move. Beyond is a field of grey, a sunless cavern filled with the shadows of the dead. The fields of Asphodel; the dreary resting place of the common Hellen. Before the fields stand a huge gate, and an equally huge dog, with three growling heads, foaming at each mouth. Kharon waits, and then you are in the field. The gate stands behind you, Kerberos a constant reminder you can never go back.

You wander, still remembering much of your life. The fall you took as a child that gave you a weak knee, the smile of your spouse on your wedding day. You remember your child being born. It makes being here impossible to bear. The memories will not fade, because before your judgement, you are not allowed to forget. You hold on to them as long as you can, but then you walk through the field, to the compound in the distance. Hades' compound, where the Dread Lord and His beautiful wife live. You walk to forget. Thus, you come upon the judges. 

Rhadamanthys, Minos and Aiakos wait for you at the trivium in the courtyard of the compound; the trivium, Hekate's sacred crossroads. If you still had a heart, you would feel it beating in your throat now. But you do not. Any decision the judges make is alright. The memories hurt. You are cut off from your loved ones, from Helios' powerful rays. Tartaros is not your place, you know that much. You have honored the Theoi, you have done right by your family. You do not fear judgement. You wish to go back to the Asphodel meadows and drink from the river Lethe; you wish to forget. More, you wish to reach Elysium, the island of the blessed. In the distance, the Lord of the Dead and his Queen Persephone must be.

Your life is judged, you are judged. You wait, and look to each side. Left for Tartaros, where the river Phlegethon burns, but leaves everything it touches intact. Right for Elysium, where the ghosts of the blessed reside amongst the blameless heroes. Or back the way you came for the meadows where Lethe flows free, where the dead flutter around like bats, and those initiated into the Mysteries drink from Mnemosyne, so they will not forget their previous life when they reincarnate. You wait, and are judged."

For the ancient Hellens, this is what dying would look like. This is how I see my 'life' after death. When I pass, I will walk to my judgement. Sadly, life after death may be the closes I will ever get to the ancient Hellens, and the Theoi, so because of that, I have a great bit of interest in the Hellenic Underworld. So lets look at the short story I wrote--I won't call it a meditation, because traveling to the Underworld is something one should not attempt in any way, shape or form--to learn a bit more about the last resting place of the ancient Hellens and modern Hellenists.

The Underworld is described as lying in the west in the Odysseia, and there is an entrance that can be reached overseas. Yet, the dead enter the Underworld through one of five rivers surrounding the Underworld.

Acheron (Αχέρων) - The river of woe. This is the river that Kharon ferries the dead across, from the land of the living, to the realm of Hades.
Kocytus (Κωκυτός) - The river of lamentation. Those who could not pay Kharon, were destined to walk the banks of this river--a side river to the river Acheron--for one hundred years.
Phlegethon (Φλεγέθων) - The river of fire in the Underworld. It's a side river of the river Styx and is said to be permanently on fire, yet never burn anything it touches. It's located in Tartaros.
Lethe (Λήθη) - The river of forgetfulness. It runs through the Asphodel meadows, and the dead have to drink from it to completely forget about their lives on Earth. Those who were initiated in the Eleusinian Mysteries--linked to Demeter and Persephone--were allowed to drink from Mnemosyne and are allowed to remember.
Styx (Στύξ) - The river of hate. The Acheron joins with the Styx at the moment the land of the living makes way for the Underword, and as such, She is a portal, and the most famous of the five rivers. It is said to wrap around the Underworld nine times. Styx was also the river upon which the Theoi, and mankind, swore oaths which could not be broken, an arrangement agreed upon by Zeus and the Goddes Styx in return for her aid in the Titan Wars. If a Theos or Theia did break an oath made upon the river Styx, they were forced by Zeus to drink from the river, upon which They fell into a deep coma for a year, and were then cut off from Their worshippers for nine more. For mortals, breaking an oath on the river Styx was something you simply did not do, and it's the gravest vow to make, one that is not made lightly.

The Underworld has various areas where the dead are housed, but also where the various Gods and Goddesses of the Underworld--called 'Theoi Khthonioi'--reside. Several of the Gods and Goddesses have already been discussed; all the rivers are Gods or Goddesses who have their home in the Underworld, and there are Kharon, Kerberos, and the judges: Rhadamanthys, Minos and Aiakos. Yet, there are a lot more. The most well known are Hades and His consort, Persephone.

Hades, brother of Zeus, son of Kronos, is the Lord of the Dead. The Underworld is His domain. He rules it with his beautiful wife--and niece--Persephone, whom He stole away. She resides with Him in their home, a large mansion at the crossroads between the Asphodel meadows, Tartaros and Elysium. This crossroads is sacred to Hekate, and located in the courtyard of the mansion. The maiden Goddess Hekate is a companion of Persephone, whom she led out of the Underworld after Zeus decreed it to be so. She vowed to Demeter to stay with Persephone in the months She spent under the earth, and takes this vow very seriously.

Kronos is an Underworld deity as well: Zeus eventually released His father and made Him king of the Elysian Islands. Other Gods, like HypnosErebos, Nyx, Makaria (daughter of Hades and Persephone, who watched over the blessed dead, who had been initiated into the Mysteries), and the Erinyes (three Goddesses of vengeance and retribution) also make their home in (a part of) the Underworld. The Moirai, the three Goddesses of fate, have their own space in the Underworld as well. Other Immortals who share the Underworld are deamons and nymphs.

In the daímōn-section, we have the the Arai (daímōnes of curses), Askalaphos (who tended to the orchards of Hades and was transformed into a screech owl by Demeter for bringing Her bad news about Her daughter), Kakodaimones (Deamones which cause all kinds of harm), Empousa (a daímōn with flaming hair, the leg of a goat and a leg of bronze, who parents vowed would come after their children if they didn't behave), the Oneiri (dream spirits) and Epiales (the daímōn of nightmares). Other daímōnes include: Eurynomos (who stripped the flesh off of the corpses of the dead), the Lamiai and Mormolykeia (vampiric, succubus-like, daímōnes in the following of Hekate), Melinoe (who led the souls of the dead back to earth to haunt the living). Menoites, furthermore, herds the black-skinned cattle of Hades, and Thanatos, the winged daímōn of death, is Hades' minister.

There are also a few Underworld nymphs: Daeira (a companion of Persephone), the Lampades (torch bearing nymphs in Hekate's following who may have looked over the blessed dead on their way to Elysium), Leuke (a nymph abducted by Hades and transformed into a white poplar which stands in the Elysian fields), Mynthe (a beowed nymph of Hades, who Persephone turned to dust and Hades turned into the mint plant), and Orphne (wife of Acheron).

As for the dead, they had three places to go in the Underworld: Tartaros, where those who were punished for all eternity remained, the Asphodel meadows, where everyone who had lived a good life wandered about endlessly, and the Elysian fields, where the children of Gods, the blessed dead and those who had lead extraordinarily honorable, brave or otherwise well-respected lives resided.

The ancient Hellens believed the Underworld was a neutral place. One did not desire to go there in the least, but it was part of life, and as far as the afterlife went, it was dull and sunless but nothing like the hell of Christianity. The worst part about it is being without the touch of loved ones, and forgetting who you were. In the Odysseia, Odysseus meets his mother's spirit at one of the entrance points to the Underworld. She tells him:

"Oh, my child, most unfortunate of men, Persephone, Zeus’ daughter, does not deceive you: this is the way it is with mortals after death. The sinews no longer bind flesh and bone, the fierce heat of the blazing pyre consumes them, and the spirit flees from our white bones, a ghost that flutters and goes like a dream."

Nobody wants to think about dying and the dead for too long, so I will end this post here. May it have given you some insight into the workings of the Underworld. 
Welcome to part three of the constellation series. I think I forgot to mention that I'm basing this series off of the works of ancient Greek astronomer Ptolemy. He set out forty-eight constellations, based in Greek myth, of which some are still recognized to this day, and others got broken up or otherwise rearranged or added in the years that followed. The next is Ara: the altar. It's still a recognized constellation.


The constellation represents a very important item in Hellenic mythology: the altar used by the Olympic Gods to swear a vow of allegiance before they went to war against the Titans. The nearby Milky Way represents the smoke rising from the offerings on the altar. I have described the Titanomachy (Τιτανομαχία) or War of the Titans, which would last ten years and end with the victory of the Olympians and the incarceration of Kronos--and all who supported him--in Tartaros, before. The moment all of it began, was forever immortalized in the constellation Ara.

In another Greek myth, Ara represents the altar of King Lycaon of Arcadia, on which he sacrificed Arcas, son of Zeus and his own daughter Callisto. He then serves his grand child to Zeus as a meal, to test Him, and is turned into a wolf for his hubris. Zeus' anger then causes the death of fifty of Lycaon's sons, as they are struck down by lightning bolts. The tale isn't pretty and I prefer the first explanation.

Ancient Hellenic navigators believed that, if the Ara constellation was the only one visible in a cloudy sky, this was a sign of storm at sea.

Ara was visible in the skies of the ancient Hellens, but due to the precession of the equinoxes the constellation was progressively displaced towards the south, becoming an austral and invisible circumpolar constellation for the zone of the Mediterranean cultures. The altar is visible at latitudes between +25° and −90°. It is best visible at 21:00 (9 p.m.) during the month of July.
I remember being new to Hellenic mythology. My first contact with the myths was through a study book in elementary school and focussed on the rise of Zeus over the Titans and, most importantly, his father Kronos. It was the basic story; Kronos was King of the Titans, son of Ouranos; Theos of the Sky, who was foretold one of His sons would cast Him off of the throne. To stop this from happening, Kronos ate His children whole, right after they were born. Rhea, his sister and wife, grew desperate and before giving birth to the last of Her children and ran to her mother, Gaea, for advice. Gaea told Her to hide Her child after birth and offer Kronos a rock to swallow. So done, Zeus was hidden from His father and grew up to a strong and competent young man who went on to overthrow His father, got Him to regurgitate Zeus's brothers and sisters and started the Titanomachy (Τιτανομαχία) or War of the Titans, which would last ten years and end with the victory of the Olympians and the incarceration of Kronos--and all who supported him--in Tartaros.

All I remember thinking was; 'Kronos is such a jerk! It's a good thing Zeus cast Him off of the throne!'

Now I'm a good deal older and a lot more versed in Hellenic mythology, I've come to rethink this position. I've since learned a good few things about Kronos that made me reconsider my opinion of Him. For one, Kronos, like Zeus, repeated a pattern He had learned from His parents. Ouranos did virtually the same to Kronos and the rest of His children as Kronos did, and for the same reason. Instead of eating them, Ouranos locked His many children in Tartaros. Kronos was the only one of Ouranos' children to take up the sickle His mother Gaea offered to Him and was eventually the one who cut off Ouranos' private parts and cast him down. 

Under Kronos' rule, men lived in a Golden Age. As Hesiod writes in Works and Days;

"First of all the deathless gods who dwell on Olympus made a golden race of mortal men who lived in the time of Cronos when he was reigning in heaven. And they lived like gods without sorrow of heart, remote and free from toil and grief: miserable age rested not on them; but with legs and arms never failing they made merry with feasting beyond the reach of all evils. When they died, it was as though they were overcome with sleep, and they had all good things; for the fruitful earth unforced bare them fruit abundantly and without stint. They dwelt in ease and peace upon their lands with many good things, rich in flocks and loved by the blessed gods."

After Kronos was cast down and men were ruled by Zeus, men slipped into the Silver Age, an age far worse than the Golden one;

"Then they who dwell on Olympus made a second generation which was of silver and less noble by far. It was like the golden race neither in body nor in spirit. A child was brought up at his good mother's side an hundred years, an utter simpleton, playing childishly in his own home. But when they were full grown and were come to the full measure of their prime, they lived only a little time in sorrow because of their foolishness, for they could not keep from sinning and from wronging one another, nor would they serve the immortals, nor sacrifice on the holy altars of the blessed ones as it is right for men to do wherever they dwell. Then Zeus the son of Cronos was angry and put them away, because they would not give honour to the blessed gods who live on Olympus."

When taking this under consideration, Zeus's actions against his father seem like a bad move for humanity. Although more ages followed, it never was again like it was in the Golden Age for us. It's something to think about, at least.

Kronos is often confused with Khronos; creator of the Gods and Lord of Time. Kronos--considered a harvest God for his link to the Golden Age--is outdated by Khronos by a few generations. In the Orphic cosmogony, Khronos was alone in the void. He created both Aether and Chaos who produced the Primordial Egg from with the hermaphroditic Theos Protogonos emerged. From Him, Ouranos was born, making Khronos, Kronos' great-grandfather. They are neither the same God, nor do they rule over the same domains. Most of the confusion comes from the Roman deity of Saturn, who is a harvest God, Father Time and the father of Jupiter--Zeus' equivalent--combined.

Saturn has His own festival in the Saturnalia but within Hellenismos, Kronos is honored during the Kronia. The Kronia was--and is--held on the twelfth day of the Attic month of Hekatombaion. I'll delve deeper into the Attic (Athenian) calendar in another post but this year, the Kronia was on July 2. I celebrated it today in a light but respectful manner. I followed standard practice, offered the darkest chocolate I could find (as well as Storax incense and barley) and read to Him the myths above, in which He overthrew His father and ruled over the Golden Age. 

Kronos is a a formidable Deity, a Titan of immeasurable power. Offering to Him seems only just. He's a strong ruler, a powerful harvest deity and a good example of the two sides every coin has. 

Did you celebrate Kronia? If so, how did it go? What are your experiences with Kronos? The comments section is open.