#evoheal

[paganizmturkiye]

Io Evohe'nin Gerçek Anlamı

“Io Evohe” ifadesi Wicca'da batı gizem okullarından ödünç alınarak çok yaygın bir şekilde kullanılmaktadır. Uzun bir süre bunların sadece “barbarca kelimeler”* olduğunu düşündüm. Küçük bir araştırma öyle olmadığını gösterdi. Bu ifadenin bir çevirisi olup olmadığını merak ettim. (*Barbarca bir isim, büyü ritüellerinde kullanılan anlamsız (veya görünüşte anlamsız) bir kelimedir.)

Barbarca sözcükler, anlamsız sözcükler yaratmak için bir araya getirilmiş tohum seslerinden oluşur. Bazen saçma deriz çünkü sesler, seslerin yarattığı belirli titreşimlerin bir sonucu olarak konuşmacının zihni üzerinde dönüştürücü bir doğaya sahiptir. Ses zihni dönüştürebilir. Bu durum özellikle içsel benliğinizi değiştirmek için zikredilebilen bazı tanrıların isimleri için geçerli olabilir.

İfadenin ilk kelimesi çok basittir. Mısırlı bereket tanrıçası İsis'in Latince çevirisidir.

İkinci kelime biraz daha karmaşıktır. Collins İngilizce Sözlüğü bize “evohe'nin, Bacchic çılgınlık ünlemi” olan “evoe”nin bir varyantı olduğunu söyler.

Latince'den Cermen diline çeviri yaparken sıkça rastlandığı üzere, orijinal upsilon (u), ki bu genellikle şu anda “v” olarak bildiğimiz karakterle temsil edilir, olduğu gibi kalmış ancak muhtemelen yanlış anlaşılmıştır. Dolayısıyla yukarıda okuyabildiğimiz yazılışlara sıkı sıkıya bağlı kalmamız gerekmiyor.

Hellenicgods.org web sitesinde Dionysos'un pek çok ismini açıklayan bir makale bulunmaktadır. Özellikle bir giriş göze çarpıyor.

Évios - (Euius; Gr. Εὔιος, ΕΥΙΟΣ) Évios, Diónysos'un bir sıfatı olup, Tanrı ve ona tapanlar ve alemlerine katılanlar tarafından çıkarılan coşkulu sevinç ulumasına, εὐαἵ, εὐοἱ atıfta bulunur.

Sözlük girişi: Εὔιος (Εὔἱος EM391.15, krş. Lat. Euhius), ὁ, Baküs'ün adı, lirik pasajlarda εὐαἵ, εὐοἱ haykırışından; Εὔιος, = Βάκχος. II. εὔιος, ον, Adj. olarak, Bacchic. (L&S s. 717, sol sütun, sadelik için düzenlenmiştir.)- “Romalı şair Persius'un (M.Ö. 34-62) hocası Cornutus, bize şarap içenlerin Tanrı'ya ‘Bakchos’ ve ‘Euios’ gibi çeşitli isimlerle yakardıklarını söyler. [Cornutus, Theologiae graecae compendium XXIX.] M.S. 691 yılındaki İkinci Konstantinopolis Konsili Trullianum'da bu sahnelere atıfta bulunulmuştur. O tarihe kadar şarap taşıyıcılar hala 'Dionysos' diye bağırıyorlardı, ancak bu artık yasaklanmıştı. [μἡ τὸ τοῦ βδελυκτοῦ Διονύσου ὄνομα τοὑς τὴν σταϕυλὴν ἐκθλίβοντας ἐν τοῖς ληνοῖς ἐπιβοᾶν, aktaran P. Koukoules, Βυζαντινῶν βίος καὶ πολιτισμός , s. 293.]” (Dionysos: Yok Edilemez Yaşamın Arketipsel İmgesi, Carl Kerényi, 1976, Princeton Univ. Press. s. 67)

(ed. Évios, Dionysos'un bir adıdır ve “Aferin oğlum!” anlamına gelir. Zeus'a atfedilen bu sözler, Baküs'ün devlerle mücadelesinden zaferle döndüğünü gördüğünde söylenmiştir. Evoe ya da Evan, Baküslülerin orjilerinin kutlanması sırasında Tanrılarını çağırdıkları ünlemdi. (CM*p.181)

Yukarıda bahsedilen davetkâr haykırış öylece unutulup gitmedi. 1903 yılında Ginn & Company, Allen and Greenough's New Latin Grammar for Schools and Colleges adlı kitabı J. B. Greenough, G. L. Kittredge, A. A. Howard, Benj. L. D'Ooge, Ed. Yukarıdaki her iki tanrının adı da sevinç ünlemleri olarak belirtilmiştir.

Kesişmeler

[*] 225. Bazı ünlemler sadece doğal duygu ünlemleridir; diğerleri konuşmanın çekimli kısımlarından türetilmiştir, örneğin em, lo (muhtemelen eme, take için); age, come, vb. Tanrıların isimleri herclē, pol (Pollux'tan) vb. şeklinde ortaya çıkar. Birçok Latince ünlem Yunancadan ödünç alınmıştır, euge, euhoe, vs. gibi.

[*] 226. Aşağıdaki liste yaygın kullanımdaki ünlemlerin çoğunu içermektedir:- ō, ēn, ecce , ehem, papae , vāh (şaşkınlık). iō, ēvae, ēvoe, euhoe (sevinç). heu , ē˘heu, vae, alas (üzüntü). heus, eho, ehodum, ho (çağırma); st, hist.êia , euge (övgü). prō (tasdik): prō pudor, utanç gibi.1 Bunlardan bazıları zarfların sınıflandırılmasına dahil edilmiştir. Ayrıca Korelatifler listesine bakınız. § 152.

Altın Şafak Tarikatı'nın 1903 yılında İngiltere ve Amerika'da popülerlik kazanmakta olduğunu belirtmeliyim. Başka hiçbir okült örgüt çağdaş cadılık hareketi üzerinde Altın Şafak kadar etkili olmamıştır. Bugün kullanılan ritüel kavramlarının çoğu Altın Şafak tarafından kodlanmış ve aktarılmıştır.

“Io Evohe” diye bağıran bir cadı, bir sevinç ünlemi olarak dişi ve erkek bereket tanrısının isimlerini haykırmış olur: ”İsis! Bacchus!” Şimdi siz (ve ben) binlerce cadı sorusundan birini yatağa atabiliriz.

Güncelleme: Tüm bunların orijinal telaffuzla uğraşmak isteyenlere yardımcı olmayabileceği dikkatimi çekti. İstemeyenler için, bu ifadeyi geleneksel olarak “EE-oh ee-voh-HAY” şeklinde telaffuz etmek her zaman kabul edilebilir.

Hem Latince hem de Yunanca, hangi hecenin vurgulanacağını belirlemek için bir dizi kurala sahiptir. Genellikle, içinde kısa bir sesli harf olmadığı sürece “sondan bir önceki” (sondan ikinci) hece telaffuz edilirdi. Bu durumda vurgu “sondan bir önceki” heceye (sondan ikinci hecenin yanına, yani sondan üçüncü heceye) kayardı. Vurguyu son heceye veren istisnalar her zaman olmuştur.

“Io” örneğinde, sadece sesli harfler mevcuttur. Bazı ünlüler çift hece oluştursa da, i+o için çift hece yoktur, dolayısıyla bunlar ayrı hecelerdir. Yukarıdaki kuralı ve Latince telaffuzu kullandığımızda “EE-oh” elde ederiz. Bu, Latince O'nun Yunanca omikron yerine Yunanca omega'dan geldiğini varsaymaktadır. Eğer orijinali omikron ise, isim “EE-aw” olarak söylenebilir ve “Be off” ifadesiyle kafiyeli olabilir.

Diğer ismin çeşitli telaffuzları olabilir. Kilise Latincesi V'yi V olarak telaffuz ederken, klasik Latince W olarak telaffuz ediyordu. Yunancada H, “eh” gibi ses çıkaran Eta sesli harfidir. İlginç bir şekilde, bu kelimenin H'yi düşürerek “evoe” haline getiren başka bir yazılışı daha vardır. Bu, orijinal kelimenin Yunanca olduğuna ve H'nin İngilizce'de bildiğimiz nefesli harf yerine Eta olduğuna dair bir ipucu olabilir. Bu da eta sesli harfinin “oe” çift sesinden hemen önce geldiği anlamına gelir. Tüm bu sesli harfler “oy” gibi bir sese karışır, Bu da modern ya da klasik Latince telaffuz tercihinize bağlı olarak telaffuzu “EY-voy” ya da “EY-woy” gibi bir şey yapar.

[feral-ballad]

Cristina Peri Rossi, tr. by Diana P. Decker, from These Are Not Sweet Girls: Poetry by Latin American Women; "Evohe"

[Text ID: "I feel something undefined"]

[beatingdrumspouringwine]

Dionysian Khernips Prayer

I'm popping in two prayers ahead of my Lenaia prep tonight: this one is a blessing of water to make khernips, and specifically asks Dionysos to bless the water. I don't believe khernips are necessary, but for me, it helps to get my mind into a state in which I feel prepared to worship :) The setup isn't super complicated: just a bowl, some water, optionally some salt, and a willingness to pray

[preferably done after a primary invocatory prayer to Dionysos, such as the Orphic Hymn to Dionysos]

Dionysos Hagios, pure and holy God, God who raised Semele from below to become Thyone, God who raised Ampelos to become His very blood, God who raised mortal Ariadne to become the immortal Bacchic Queen, I pray with this water I may briefly be raised as well.

Dionysos Iatros, healing God, May this water be clean like the tears You shed over those You love, May it be clean like clear springs on Your holy mountains, May it be clean like the showers that bring life to Your sacred plants, So that through it I may be cleansed and healed.

Dionysos Lysios, God who frees, Bless this water so it may wash away my aches and pains, Bless this water to imbue it with blessed divinity, Bless this water, and bless everything it touches. Evohe, my God, I praise You for what You have blessed!

[superkooku]

Perseus' Grandson : first impressions

Ok ! I found a way to translate the Russian version of Perseus' Grandson from Henry Lion Oldie in a way that's actually readable (not perfect, but still...)

Btw I'd like to thank @alaknog for being willing to help me on this journey. I have some questions, feel free to answer them when you can, be it in a reblog or a DM.

And thanks to @sarafangirlart for exposing me to probably the best Perseus retelling (in my opinion) out there. Idk, the plot summary already sold me 😂. If it keeps its promises, then I'm in for a good time.

I'll post my first few impressions on my blog. Spoiler alert, obviously. I'll try to summarize the story so it's understandable, but those are mostly impressions and rambling. If anyone has a question, feel free to ask.

The parod

Genius title for a first part. Referencing ancient greek tragedies, especially with such a beginning.

Btw, it's about Perseus' death. Yeah,

He lies on his deathbed, surrounded by his loved ones. I like that we don't make him die in battle, that's more personal.

Andromeda is still alive, presented as a severe and headstrong woman that doesn't cry, despite being besides her dying husband. Idk it's different from the usual damsel in distress/self-sacrificing stuff we have. It's a welcome change :3

There's also Sthenelus, Gorgophone and ofc Amphitryon (our main character). The whole family is here on this tragic occasion. Idk it's weird in a good way to see them being acknowledged.

Ok, so the translation says "little Medusa/baby Medusa", and I was confused for a while. But I realized it's about Sthenelus' daughter, Astymedusa.

It talks about Zeus bringing his "son" to Olympus. But Perseus is dying, so is he being deified or is Oldie talking about someone else ?

Pretty original opening chapter, honestly. It begins on a strong/sad note and we're introduced to the family.

Episode 1 - Part 1

Ok, this scene was super confusing until @alaknog told me that there were OCs. I spent 30 minutes of research for nothing, lol.

Also, the translator keeps changing their names.

There's a dude called Lycus, his twin brother Firay (It doesn't sound that greek, but it's a translation from a russian reading of an OC name. We'd probably read it as Phireus or smth like that)

Plus one of Leucothea's sons with a mortal captain named Triton. All OCs

The argument is about Amphitryon being cursed because of Pelops' bloodline and him denying it.

They're fishing on a boat.

Little details about Amphitryon's youth like his mother calling him "my bull" or him biting Pelops' finger on their first meeting as a baby. Idk, I like it.

The twins are constantly teasing Amphitryon about him being cursed. And they have each other's back. They're rowdy boys.

They have two other OC siblings : Chrysus and the youngest called Polyphemus (obviously not the cyclops)

Annnnd that's when the chapter becomes less "teenage boys making fun of each other" and darker.

There's Chrysus, panicked, that comes announces that Polyphemus got killed by their own mother.

And the mother is dancing in the courtyard like nothing happened...

Oh wait... the mother killing her offspring... like Agave and the Minyades ! I'm smelling some good ol' dionysian madness over here.

If I'm right, then I'm in for a good time.

So far, I don't have much to say about the character dynamics, except for funny sibling interactions and the nice side of getting to know Amphitryon. Not much about his personality, though again, the translation makes it hard to understand subtext.

Episode 2 - Part 2

Oh goodness 😱😱, I was right ! The boys, probably searching for the mother, find her doing, well, maenad stuff (screaming Bacchos in an evohe, running around with torn clothes, etc.)

She's even dancing on the baby's corpse like he's not even there... ok, he's not even in the book yet but I can already confirm this is the most accurate adaptation of Dionysus I've seen

The twins' father is here. I think she's injured him and he has a broken arm. Anyway, he's crying. Understandable reaction.

I love how she's compared to an Erynie working for Hades and are like "no he's not the one responsible". Funny involuntary jab at Clash of Titans 🤣.

Lycus tries to get his mother back to her senses but his dad and Phireus push him, like "ARE YOU STUPID OR DO YOU WANT TO DIE ?".

The men are terrified of who will be targeted by madness next. Again, understandable. Dionysus' wrath would be a nightmare to handle

Ok, so the people are stuck in a dilemma : Dionysus' wrath or the Basilei's (the king's)

The king is Perseus, who comes in to see the mess. He's introduced like an uninvited guest, a stranger, who could be in his 60s.

This chapter takes place before the beginning considering, yeah, he's still alive.

Also, he's bald ??? We have bald Perseus now ??

I love how Amphitryon instantly glosses over the crazy woman dancing with a baby corpse and is like "yay ! Gramps !" 😂

But it means Perseus is a good grandfather who spends time with his grandson, super nice detail

Anyways, Perseus comes to the crazed mother and recognizes an invisible presence (jee, I wonder who it may be 🤔...)

Then she attacks him like a wild beast, but he firmly holds her arm, restraining her.

Also, he defeated her until she was lying unconscious on the floor, not showing any emotion. Probably because he's done it before or because any sign of weakness could be used against him.

The mother is clearly dehumanized. Her name isn't used, she's compared to a monster, an Erynie, a creature. It serves the scary factor pretty well. It's not a mother anymore, but a tornado, an animal, subject to godly insanity.

Perseus crushes grapes on her wrist and... she's neutralized. Does the maenads' strength come from magical madness grapes here ? Or is crushing grapes a metaphor ?

If Perseus is emotionless, Spartacus much less so. According to the dialogue, they went to neutralize some group of maenads but he couldn't do the same for his wife.

I say neutralize because I don't know if she's still alive or not. Probably...

Ok : more about Perseus and Amphitryon. The former drags the latter away from the chaos, in private.

Amphitryon seems to both admire and fear Perseus. He's a pretty intimidating man but, since he's pretty old, his grandson struggles to see him as the youthful gorgon-slayer. The more Amphitryon grew, the more he admired Perseus... interesting.

Lol, the text says that the people fear Perseus more than Zeus' lightning, because the lightning is far from them. Latina mom energy 😂😂

Perseus "the destroyer" they call him.

Lots of good stuff in this chapter !!

I like how he implications of having a maenad wife are shown. Perseus knows she doesn't recognize her husband and doesn't mind slaughtering any obstacle, but Spartacus doesn't have the strength to fight her.

Also, the baby killing. Yes that actually happened in mythology 😅 (not with this character, that's an OC, but to king Minyas' daughters for example. They refused to worship Dionysus and that didn't end well...)

And anyone following my account for a while could see how much I was craving scary Dionysus stuff in adaptations. Here it is ! And it doesn't disappoint. I don't care about the messy translation anymore, I have to continue.

Istg Dionysus is treated like an ominous distant enemy. His name isn't spoken, only the two first letters by (I think) Lycus, before being interrupted. Cthulu-like enemy, lol. I'm curious about the "crushing grapes" thing as well.

But small bald Perseus is so funny to picture XD. I like him so far, he's like one of those cranky grandpas who are war veterans. Or like strong old men in anime. And he had a badass moment, confronting a maenad while everyone else was terrified.

You know what ? From now on, he looks like this in my mind :

Like an angry Master Roshi with an armor, lol (imagine Perseus, like Master Roshi, being able to hide his muscles to seem like a chill old man and then BOOM: the destroyer is there !)

[sylvanauf]

🌲🍄Hello to all fellow fae 🧚🏻‍♀️🧝🏻‍♀️

I'm a faerie spirit currently in a physical 'human' form, (a changeling). wandering this world with my faerie cat familiar:>. I'm new to the kin community so I'm quite ecstatic to meet and befriend the fellow faeries visiting this plane :> looking forward to making your acquaintances 🌲✨

We'll especially get along if your interests,practices or superstitions include:

📜Etymology (the root meanings and origins of words)

🪄Magick (of any kind, other than malevolent)

🍄🌲Mycology & botany (study of fungi and the study of plants)

🌌Oneiromancy (divination and magick pertaining to the dream realm)

🌝animism (the attribution of a soul, or personhood to plants, 'inanimate' objects, and natural phenomena.)

🏺 classical studies ( refers to the study of the languages, literatures, material culture, and history of the societies of the ancient world)

🐝🦋 and if you like bugs:>

(also I'm polytheistic so I follow and believe in several deities/spirits from different pantheons.

Evohe!, Io patéras tis psychís mou, dionysios.)

[materialsscienceandengineering]

Ethylene Vinyl Alcohol (and Multilayer Plastic) Recycling

Ethylene vinyl alcohol (EVOH) is a common copolymer used in packaging and medical equipment. While it is technically recyclable on its own, it is most often used in conjunction with other plastics in multilayered plastic materials. As such, EVOH is not typically considered recyclable, as separation of plastics is challenging. Most EVOH ends up regular trash streams. However, as with polymers and plastics in general, there is a growing interest in being able to recycle these materials. One particular avenue of research is the STRAP process, first published in 2020, that uses a solvent to separate out multiple plastics. Research like this is only the first step: the original work was only demonstrated on a polyethylene terephthalate, EVOH, and polyethylene film. More work needs to be done before EVOH recycling is commonplace.

Sources/Further Reading: (Image source - University of Wisconsin) (2020 article) (CitizenSustainable) (Waste Nil)

[19evi88]

Great Mother without Beginning, without ending...

IO IO, EVOHE EVOHE Blessed be !

[dolphin1812]

“ Nevertheless the police keep an eye on him, and the result is a highly dramatic situation which once gave rise to a fraternal and memorable cry; that cry which was celebrated about 1830, is a strategic warning from gamin to gamin; it scans like a verse from Homer, with a notation as inexpressible as the eleusiac chant of the Panathenæa, and in it one encounters again the ancient Evohe. Here it is: “Ohé, Titi, ohééé! Here comes the bobby, here comes the p’lice, pick up your duds and be off, through the sewer with you!””

Hugo continues his elevation of the gamin to a character worthy of being centered. Although the authorities look down on them (with the police scrutinizing them here), their words are compared to Homer’s work, placing them in the “canon” of Western literature. Hugo also tries to capture their slang here (I think - it’s difficult to tell in translation, but it seems that the elisions and the sounds are a way of illustrating how they speak), putting their dialect on the same level as epic poetry. 

And now on to my favorite part of this chapter: pears!!

“ from 1815 to 1830, he imitated the cry of the turkey; from 1830 to 1848, he scrawled pears on the walls.”

I don’t know if the turkey sound has a specific political significance, but the pear drawing refers to this:

The caricaturist Charles Philipon was put on trial in 1831 for supposedly offending the dignity of the king with his satirical publications. During the trial, he argued that anything could be made to resemble the king, with the transformation of Louis Philippe into a pear here serving as an example. The pear came to be a commonly used symbol in criticisms of the king, hence its popularity with the gamin. Hugo himself wasn’t opposed to Louis Philippe, which may be why he depicts him as being good-humored enough to help a gamin finish his pear drawing and then pay him, but pears overall were meant to mock the king, often for his weight or a supposed lack of intelligence. Although Hugo’s position on Louis Philippe can be odd in this novel (given that there’s so much criticism of France under his rule but not of the king himself), I do think it’s hilarious that one of the ways of portraying him more positively is having him make propaganda against himself.

(drawing from the British Museum - Croquades faites à l'audience du 14 nov. (Cour d'Assises))

[thegrapeandthefig]

Thank you for answering about why you chose Thasos. You said you could do a whole post on the UPG and the inscription alone. No rush but when you have time I'd love to read it!

(This took me much longer to put together than I wish it had, my apologies for the wait. Fair warning to everybody who isn't the anon, this is a follow-up question to this post. I strongly recommend you read this preliminary post first for important context).

Let me start with the inscription, since it requires a bit of commentary. Here is my translation (from French to English; as it was published without the full ancient Greek text):

For you, an open-air temple, enclosing an altar, and its cradle of (grape)vine, O prince of the Maenads, a beautiful evergreen cave. That is, Dionysus Bakkheus, what Timokleides, son of Diphilos, founded; and for the initiated, a venerable oikos where to sing evohe, and the wave of the Naiads Nymphs with pure radiance; this is what with your grace, willing to mix the sweet nectar that pauses the worries of men has consecrated your priest, O blessed one; and you, in your turn, keep a physician in Thasos his homeland, keep him safe, you who always return young from year to year.

*the Greek term here is θυηπόλος which means “who performs sacrifices”, “priest” but also “diviner/soothsayer”. The French translators chose the term “minister”, and I’m choosing “priest” for simplicity’s sake, but while Timokleides was clearly the one performing the sacrifice that is linked to this dedication and this altar, but it’s impossible to say if he was a “Priest” from the term alone (as in city, temple-bound priest).

To give some background: This inscription was found in Thasos and dates back to the 1st century AD. It gives us information on the dedicant - Timokleides - who self-describes as a local doctor. The overall context, which is supported by other, more fragmentary, inscriptions from Thasos is that the island was the home to private dionysian associations (thiasoi, but not always) whose presence on the island span between the 1st century AD to the 3rd century. What hints at an associative context here is the mention of “the initiated”. The altar Timokleides was dedicating was both for his personal use and the use of the member of the association he was a part of.

But what made this inscription stand out to me isn’t the associative context. It was those first few lines: “For you, an open-air temple, enclosing an altar, and its cradle of (grape)vine, O prince of the Maenads, a beautiful evergreen cave.” and it is precisely this description that led researchers Jaccottet and Wyler to write a dedicated article about it. Before I start summarizing their analysis on the matter, let me explain where my UPG comes in the picture.

My UPG was specifically a very vivid (lucid) dream in which the setting corresponds to the description given, with emphasis on the words I’ve put in bold. If I were to choose a picture to illustrate it, I’d choose something like this:

Except it was denser, wider, taller and seemed endless. I can recall the yellow-green colour of a harsh sun hitting the leaves, very much like on the brightest parts of the picture above. He was there, mostly silent, if not for a sentence about a ring on his finger that was of a stone sharing the same hue of bright green.

So when I read that description, a good few months after having this UPG, it rang a massive bell, but as I said in my last post, I had no clue what to do of the information and let it simmer. And it also didn’t come to me to check the location the inscription was linked to at the time.

Then I found the article, titled ‘‘Le bel antre toujours vert’’ : une architecture éphémère, entre texte et imaginaire by Anne-Francoise Jaccottet & Stéphanie Wyler. It was impossible to miss, because “un bel antre toujours vert” is the French translation to “a beautiful evergreen cave”. In this article, the authors focus on the ephemeral quality of certain altars, and especially the ones for Dionysus. They contextualise the important role of the idea of a cave in Dionysus’ myth (think the cave in which Semele gave birth, and then where the nymphs raised him.) They argue that the Ancients, in order to replicate the mythical idea of the verdant cave of Nysa and to link themselves with the Dionysian retinue (maenads and satyrs), have found architectural alternatives to create a vegetal “cave”, which has taken various forms throughout the centuries.

Now, concerning the Thasian inscription in particular, the authors come to a very similar conclusion to the one I ended up with through my UPG:

“Si ce temple en question n'a pas de toit en dur, le feuillage vert de la vigne se charge de lui en fournir un dont la nature sied particulièrement au dieu que l'on y compte honorer, Dionysos, dieu de la vigne et du lierre. Que cette structure, couverte de l'entrelacs des pampres, comme une tonnelle, soit reprise dans la dédicace par les termes d'"antre toujours vert" ne saurait dès lors paraître incongru. La verdure de la couverture végétale du temple fait écho au qualitatif aeithales, alors que la forme extérieure de l'ensemble, structure bâtie pour sa base et couverture de pampres, se conçoit assez naturellement comme une métaphore de l'antre.”

“If the temple in question does not have a hard roof, the green foliage of the vine provides it with one, the nature of which is particularly suited to the god it is intended to honour, Dionysus, god of the vine and ivy. The fact that this structure, covered with the interlacing of vine branches, like an arbour, is referred to in the dedication as an "evergreen cave" cannot therefore seem incongruous. The greenness of the temple's plant cover echoes the qualitative of aeithales*, while the external shape of the whole, a structure built for its base and covered with vine branches, is quite naturally conceived as a metaphor for the cave.” *ἀειθαλής = evergreen

The article itself is a call for historians to revisit the existing archaeological evidence with the knowledge of the existence of this type of structure, which might have been hard to notice.

So there it is. The full explanation of how I lost my mind trying to make sense out of this mess. In hindsight, I am glad it all spanned over several months to get from the UPG to Jaccottet's thesis to the last article I summarized, because otherwise the overload would have been real. It's only after all this that I decided to dig deeper into Thasos as an island, which links back to what I described in the first ask you sent. I am typically wary when it comes to sharing UPG because it is intrinsicly subjective, but this is a case where I feel I have enough material outside of it to justify why this isolated inscription was the turning point in my (very) personal practice.

[alpinefibcsblog]

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[dionysusmybeloved]

Evohe! I'm back lol.

[beatingdrumspouringwine]

Palaios

Dionysos Palaios, You danced in the clouds at the dawn of creation, The stars were placed to play roles in Your tales, The galaxies twirled around You like glorious chitons.

Di-wo-nu-so, You have been venerated for thousands of years, The Minoans praised You with wine and offerings, Your glorious wife came from their holy stock.

Διόνυσος, You were roaring through Greece in times of old, A young God You were, with old eyes, All who saw You knew to praise You.

Dionysos Palaios, You stretch across time to modernity, Your followers see themselves reflected in You, And You provide them reminders of long-forgotten holiness.

Evohe, evohe, evohe, Praise to ancient Dionysos, Praise to Dionysos Palaios! Your glory lives on, And we will never let it die!