#greco-egyptian religion

[rosario-aurelius]

Love Under Will: An Introduction to Thelema and Its Antecedents

When Aleister Crowley coined the term “the aim of religion, the method of science,” he was advancing the tradition of humanism for the reunion of science and religion into what Eliphas Levi called the catholic or universal religion of humanity. The aim of scientific illuminism is the advancement of uniting these seeming opposites into a fabric whose unit, based on scientific analysis and…

[artifacts-and-arthropods]

2,000-Year-Old Fayum Portraits from Roman Egypt: also known as "mummy portraits," these funerary paintings were often fastened to the coffins of the people they depicted

Above: Fayum portrait of a woman from Roman-occupied Egypt, c.100-110 CE

Fayum portraiture was a popular funerary practice among the upper-class families of Roman Egypt from about 50 CE to 250 CE. Given the high mortality rates for children during this period, many of these portraits depict children and youths, but adults were often featured, too.

Above: portrait of a youth wearing a golden wreath, c.130-150 CE; the wreath and the background of the portrait are both gilded

The population of the Faiyum Delta, where most of these portraits were found, largely contained individuals with both native Egyptian/North African and Greek heritage. The Greek lineages can be traced back to the Ptolemaic period, when the Greeks gained control of Egypt and began to establish settlements throughout the region, gradually leading to a cultural diffusion between the Greek and Egyptian populations. The Romans eventually took control of Egypt in 31 CE, absorbing it into the Roman Empire and colonizing much of North Africa, but the demographics of the Faiyum Delta remained largely unchanged.

Above: portrait of a man with a mole on his nose, c.130-150 CE

Many of these Fayum portraits reflect the same blend of ethnic and cultural roots, depicting individuals with both Greek and native Egyptian heritage (a claim that is supported by both archaeological and genetic evidence). Some portraits may also depict native Egyptians who did not have any European ancestry, but had been integrated into Greco-Roman society.

Above: portrait of a bearded man, c.170-180 CE

These representations of native Egyptians provide us with unique insights into the actual demographics of Roman-occupied Egypt (and the ancient world at large). Non-European peoples are rarely included in depictions of the classical world; it's also interesting to see the blend of cultural elements that these portraits represent.

Above: portrait of a priest of Serapis, c.140-160 CE; the man in this portrait is shown wearing a fillet/crown that bears the seven-pointed star of the Greco-Egyptian god, Serapis

As this article explains:

In the 1800s and early 1900s, Western art historians didn’t know what to make of these portraits. Scholars of Roman history labeled them Egyptian. Scholars of Egyptian history labeled them Greco-Roman. These binary academic classifications failed to capture the true complexity of the ancient (or, indeed, modern) Mediterranean. In reality, Fayum portraits are a syncretic form, merging Egyptian and Greco-Roman art and funerary practices. They reflect the cosmopolitanism of both Roman and Egyptian history.

Above: portrait of a man, c.80-100 CE (left); portrait of a bearded officer, sometimes referred to as "Perseus," c.130-175 CE (right)

Above: portrait of a young woman in red, c.90-120 CE

Nearly 1,000 of these portraits are currently known to exist.

Above: portrait of a man wearing a gilded ivy wreath, c.100-150 CE

Above: portrait of a bearded man, c.150-170 CE

Sources & More Info:

Curationist: Fayum Portraits

Harvard Art Museums: Giving the Dead their Due: an Exhibition Re-Examines Funerary Portraits from Roman Egypt

Getty Museum: APPEAR Project

Getty Museum: Faces of Roman Egypt

National Geographic: Ancient Egypt's Stunning, Lifelike Mummy Portraits

The Athens Centre: The Myth of Whiteness in Classical Sculpture

Forbes: Whitewashing Ancient Statues: Whiteness, Racism and Color in the Ancient World

[jeanatartheartist]

Unveiling Mysteries of Ancient Egypt: Piety, Practical Religion, and Magic

Delve into the mysteries of Ancient Egypt and unlock the secrets of piety, practical religion, and magic. 🐫🔮 #EgyptianReligion #AncientEgypt #JeanatarTheArtist #webology

Egyptian civilization, with its stunning architecture, art, and religious practices, is one of the most intriguing and captivating of all ancient cultures. But what do we really know about the daily lives and beliefs of the people who lived in this extraordinary world? In this article, we’ll delve into the fascinating world of Egyptian piety, practical religion, and magic, exploring the ways in…

[chthonic-sorcery]

PSA for new Pagans❗️🚩🚩🚩

(Overlooked pagan holidays)

Paganism isn't a singular religion,

it is an umbrella term for thousands of different pre-christian polytheistic faiths that span Antiquity. Heathenry (Norse polytheism) Mesopotamian, Phonecian, Hellenic Polytheism, Kemeticism/Netjerism, Slavic Polytheism, Celtic, Roman, Basque, etc. It goes on and on. Sometimes, these religions are even combined or synchronized, like Greco-Egyptian polytheism.

So, no, not all pagans celebrate Yule, or Beltane, or whatever.

Yule itself seems to be more of a Wiccan (new age) revival than a continued tradition.

There are quite literally thousands of holidays and traditions celebrated that no one talks about because people, especially newer converts, seem to believe paganism is its own singular religion.

So, here are some of my favorite holidays I celebrate that aren't usually talked about:

The Anthesteria:

A 3 day drunken celebration in honor of Dionysus and the Dead. Houses would be decorated with spring flowers, ghosts swept from the home; feasting and drinking no matter your status, and offerings given to the Dead and the Furies so that may not harm you, as they were said to roam the earth at this time.

Tar/pitch was also spread onto doorframes and black hellebore was hung to protect the home.

It was held each year from the 11th to the 13th of the month of Anthesterion, around the time of the first full moon of the year.

The Haloea:

The closest Greek equivalent of "Yule" celebrating the winter solstice and which honored Demeter, the goddess of agriculture, crops, fertility, and harvest.

During the festival, people would celebrate by preparing a rich meal with dough cakes in the shape of genitalia, telling lusty jokes and swearing with vulgarity, singing, drinking, and dancing.

The festival took place in Athens and ended in Eleusis during the month of Poseideon, which is December.

The Dionysia:

where plays originated! Comedy, tragedy, and drama.

The Festival of Dionysus, otherwise known as the “Greater Dionysia” took place in the spring (around our March) when playwrights would compete to entertain Athenian citizens,

complete with parades of giant phalluses and sacrifices of bulls!

The Feat of Sekhmet:

an annual festival at the beginning of the year, which began around August for the Egyptians following Wep Ronpet, or the New Year.

The festival was a time of drunkeness with red beer and wine, where Egyptians would dance, play music.

The goal was to imitate the drunkenness that had once stopped the goddess Sekhmet from destroying humanity.

According to Egyptian mythology, Sekhmet became so bloodthirsty from humanity betraying her father Ra, that she nearly destroyed all humans on Earth. The other deities asked Ra to stop her, and he eventually pacified her by making her believe the wine or beer was blood and she drank herself to sleep, turning into either Hathor or Bastet.

the Aphrodisia:

The festival of Aphrodite! The festival occurred during the month of Hekatombaion, which modern scholars recognize as starting from the third week in July to the third week of August.

the first ritual of the festival would be to purify the temple with the blood from a dove, the sacred bird of Aphrodite. Afterwards, worshipers would carry sacred images of the goddess, as well as Peitho, in a procession to be washed.

During the festival it was not permitted to make bloody sacrifices, since the altar could not be polluted with the blood of the sacrifice victims, which were usually white male goats.

This of course excludes the blood of the sacred dove, made at the beginning of the ritual to purify the altar. In addition to live male goats, worshipers would offer fire, flowers, and incense.

This was even celebrated in Thebes, Egypt, where Aphrodite had a large cult following.

Wep Ronpet:

Wep Ronpet is the Kemetic New Year.

It falls usually somewhere btwn late July and mid-August. The date for Wep Ronpet varies each year, as it is marked by the rising of Sopdet, modernly known as Sirius. Wep Ronpet is in fact one day long.

However, there are 5 days of excitement leading up to Wep Ronpet that we typically call the Epagomenal Days, or the Intercalary Days.

The Epag. days came about from a myth where Nut got pregnant with 5 kids. Ra got upset about this and forbade her from giving birth on any day of the year. Thoth, being the tricky guy that he is played a game of Senet with the moon, and upon winning this game of Senet, he received a small portion of the moon which he used to create an extra 5 days which she can use to birth her five children.

Traditionally, these days are said to be a little weird because they are ‘outside of the norm’. Usually great care was taken not to take too many risks.

So, each day is dedicated to the god that was born on that particular day. The order that it goes in is:

Osiris

Heru-wer (Horus the Elder)

Set

Aset

Nebhet (Nephthys)

Normally, celebrations of Wep Ronpet include prayers to Sekhmet against the 7 arrow or plagues of the year: libations and offerings to the Netjeru, song, dance, feast.

Ritual bathing for purification is sometimes done afterwards.

Personally, I like to perform execration, banishing all the illness, negativity and harm from the previous and coming year.

[grey-sorcery]

[Title]: Taglocks: How to Target a Person or Place

Related to Taglocks

Threshold Theory Binding Basics Introduction to Gnosis Energy Work Fundamentals Anchors Energetic Constructs Spell Logs Path of Least Resistance Blood Magic Spellcasting Basics

Introduction

A taglock stands as a fundamental element of spellcasting, bridging the material world with the energies, places, and people practitioners seek to influence. A taglock is, at its core, a tangible object that establishes a direct link to a specific target. This object serves as a conduit through which energy can be directed, manipulated, or harnessed in various spellwork and ritualistic practices. 

The term "taglock" itself is derived from the concept of 'tagging' or marking something with a specific identifier, and 'lock,' which implies securing or anchoring a connection. Thus, a taglock effectively anchors the essence or energy of a person, place, or thing to the practitioner’s ritualistic focus. This tangible item could be something inherently connected to the target, such as a personal belonging or a biological sample, thereby ensuring that the magical workings are precise and targeted.

History

The use of objects to establish a connection with a person, place, or entity is a practice that can be traced back to ancient civilizations. The principles underlying taglocks are fundamentally tied to the broader concepts of sympathetic magic and animism, both of which have been integral to human spirituality and ritualistic practices for millennia.

Ancient Civilizations

Mesopotamia and Egypt: In ancient Mesopotamian and Egyptian cultures, magic was an integral part of daily life and religious practice. Objects such as amulets, talismans, and personal artifacts were often used to protect, heal, or curse individuals. These items were believed to carry the essence or influence of the person or deity they were associated with. For instance, in ancient Egypt, hair, nails, or pieces of clothing were sometimes used in magical rituals to exert influence over an individual, embodying the early concept of taglocks.

Greece and Rome: The Greco-Roman world also embraced the use of personal items in magic. The Greek Magical Papyri, a collection of ancient magical texts, includes numerous spells that call for the use of personal objects such as hair, nails, and garments. These items were believed to create a sympathetic link to the target, enabling the practitioner to influence them from a distance. This practice reflects the underlying principle of sympathetic magic, where "like affects like," a foundational concept for the use of taglocks.

Medieval and Renaissance Europe

Folk Magic and Witchcraft: In medieval Europe, the use of personal items in folk magic and witchcraft was widespread. Cunning folk, wise women, and witches often employed objects belonging to their clients or targets in their spells and rituals. These objects served as conduits for magical influence, much like modern taglocks. For example, poppets (dolls representing individuals) were frequently stuffed with hair, nails, or clothing scraps from the person they were intended to influence.

Grimoires and Magical Texts: The grimoires and magical texts of the Renaissance period also provide evidence of the use of personal items in magic. The "Key of Solomon," a well-known grimoire, includes instructions for using personal items in rituals to bind or influence others. The "Malleus Maleficarum," a notorious witch-hunting manual, documents the belief in and fear of witches using such items to cast spells.

Indigenous and Non-Western Cultures

African Diasporic Traditions: In various traditional religions and spiritual practices, the use of personal items for magical purposes is common. For example, in Vodou and Hoodoo, personal items such as hair, clothing, and personal effects are used in rituals and spellwork to create a link to the target. These items, often referred to as "personal concerns," function similarly to taglocks by establishing a direct connection between the practitioner and the individual they wish to influence.

Asian Traditions: In Asian cultures, particularly in traditional Chinese and Japanese practices, the use of personal items in magic and healing is also prevalent. In Chinese folk religion and Taoist magic, personal items are used in rituals to heal or protect individuals. Similarly, in Shinto practices in Japan, personal items can be used in purification and protective rituals.

Modern Revival and Adaptation

Contemporary Witchcraft: The modern revival of witchcraft, particularly since the mid-20th century, has seen a resurgence in the use of taglocks. Contemporary practitioners draw on historical and cross-cultural practices, adapting the use of personal items to fit modern magical frameworks. Books on witchcraft and magic frequently discuss the use of taglocks, emphasizing their importance in creating a tangible link to the target.

Neo-Pagan & Occultist Movements: Neo-Pagan movements, such as various forms of Wicca, have incorporated the concept of taglocks into their practices. These movements often emphasize the importance of personal connection and the use of physical objects to ground and direct magical energy. While these practices have evolved, they continue to reflect the ancient principles of sympathetic magic and the use of personal items to establish a magical connection.

How do Taglocks Work?

Energetic Connection and Sympathetic Magic

In the practice of traditional witchcraft, the efficacy of a taglock lies in its ability to establish a connection between the anchored spell and the target. This connection is primarily rooted in the principles of sympathetic magic, a foundational concept that posits that objects can influence one another through their inherent similarities or direct associations; as well as energetic entanglement, the process through which identical energetic compounds can interact without direct spatial contact. 

Sympathetic magic operates on the premise that a taglock, due to its intimate connection with the target, acts as a proxy or representative. The energy directed towards the taglock is believed to transfer seamlessly to the target, facilitating the intended transformation or influence. This is often articulated through the maxim "like effects like," underscoring the principle that items connected by similarity or direct contact can impact each other even when physically separated.

The energetic link established through a taglock is akin to an invisible thread that connects the practitioner’s will to the target. This thread is not a physical entity but an energetic conduit through which influence flows. The strength and clarity of this connection depend on the nature of the taglock and the amount of genetic material it carries. For instance, a strand of hair or a piece of clothing with trace amounts of skin cells creates a more potent connection than a mere photograph or written name. This is due to the energetic compounds that are unique to each person’s genetic sequence and their higher probability to be energetically entangled. While a sympathetic connection works well in most situations, having an energetic connection is significantly more reliable.

Incorporating Taglocks into Spellwork

Anchoring is a necessary step in the utilization of taglocks, involving the establishment of a lasting connection between the taglock and the target within a spell. This process entails affixing the taglock firmly to the desired magical outcome, thereby ensuring that the energy directed through the taglock manifests effectively in the target’s life. Anchoring is not merely about physical attachment but the energetic binding of the taglock to the spell's energetic design.

To anchor a taglock, the practitioner must first select a taglock that has a strong and clear connection to the target. The effectiveness of anchoring is directly proportional to the relevance and potency of the chosen taglock. The next step involves ritually preparing the taglock. This can include cleansing the taglock to remove any extraneous energies, thereby ensuring that it is a pure conduit for the spell’s purpose. Common methods of cleansing include using elements like water, fire, or salt, each method tailored to the nature of the taglock and the spell.

Once cleansed, the practitioner imbues the taglock with the desired energy through a ritual. This may involve chanting, the use of symbols, or the invocation of natural forces to charge the taglock. The ritual acts as a ceremonial binding, infusing the taglock with the energy necessary to enact the spell’s purpose. During this process, the practitioner focuses intensely on the connection between the taglock and the target, reinforcing the energetic link.

Finally, the taglock is integrated into the spell structure. This can be achieved by pulling an energetic conduit from the taglock and into the spell’s anchor. This way, a solid circuit can be established. The key is to position the taglock in a manner that aligns with the natural flow of energy, ensuring that the spell’s influence is directed towards the target with minimal resistance. Just placing a taglock into a jar with other elements has a chance of establishing its own energetic connection, however it is not very likely. 

Unbinding Taglocks

Energetic Dismantling

The most effective method of unbinding a taglock is energetic dismantling, which requires the careful and deliberate dismantling of the energetic connections that have been established during its use. Energetic dismantling is a method that involves consciously deconstructing the energic structures and pathways that link the taglock to its target. This process ensures that the influences exerted through the taglock are effectively neutralized, preventing any residual effects from lingering.

The practitioner utilizes their energetic awareness in order to visually and mentally map out the energetic connections emanating from the taglock. This step is crucial, as it allows for a clear understanding of how the energy has been structured and directed. Once these connections are identified, the practitioner then introduces energetic compounds that are of the opposite frequencies of the energetic connections. This will cause the energetic connections to cancel out and become inert.

After all the connections have been severed, the practitioner proceeds to cleanse the taglock to remove any residual energy. This can be done using elements such as water, salt, or incense, depending on the nature of the taglock and the preferences of the practitioner. The cleansing process ensures that the taglock is fully neutralized, rendering it inert and free from any remaining influence.

Anchor Destruction

Anchor destruction is a more direct and often physical approach to unbinding taglocks. This method involves the literal destruction of the taglock itself, effectively dismantling the anchor that connects it to the target. Anchor destruction is particularly effective when the taglock is a physical object that can be easily manipulated or disposed of.

The first step in anchor destruction is to identify the nature of the taglock and choose an appropriate method of destruction. For physical objects, this could involve burning, breaking, or burying the taglock. Each method carries its own symbolic significance and energetic impact. For instance, burning a taglock in a fire ritual symbolizes purification and transformation, reducing the object to ashes and dispersing its energy into the air. Breaking the taglock into pieces represents a forceful severing of the connection, while burying it in the earth signifies grounding and neutralization.

During the destruction, the practitioner may recite incantations or prayers to reinforce the unbinding process, so long as they do not cause the practitioner to break their state of gnosis. This could serve to solidify the practitioner's will and direct the energy towards severing the connection. As before, cleansing is also recommended afterwards.

Cord Cutting (Not candle divination)

Cord cutting is a technique used to sever the energetic cords or ties that bind the taglock to its target. These cords represent the strings of fate, or channels through which energy flows, maintaining the connection established by the taglock. Cord cutting is a powerful method for releasing these ties, allowing both the practitioner and the target to move forward unencumbered.

To perform a cord-cutting ritual, the practitioner begins by grounding and centering themselves, creating a stable foundation for the work ahead. The taglock is then placed before the practitioner, and a clear intention to sever the energetic cords is set. This intention is crucial, as it directs the focus and power of the ritual.

A common tool for cord cutting is a ritual knife or athame, though other tools such as scissors or even one’s hands can be used depending on the practitioner’s preference. The practitioner then uses their awareness to feel for the energetic cords extending from the taglock and uses the tool to cut through these cords. Each cut is made with deliberate precision.

During the process, the practitioner may also employ visualization techniques to enhance the effectiveness of the ritual. This could involve imagining the cords dissolving into light, evaporating like mist, or being absorbed back into the earth. These visualizations help to solidify the disconnection on both an energetic and psychological level so long as one is aware that visualization in and of itself is not a spell nor energy work.

After the cords have been cut, the practitioner performs a cleansing ritual to purify the space and themselves. This ensures that any residual energy from the cords is fully cleared away, preventing any unintended consequences or lingering attachments. The taglock, now devoid of its energetic ties, can be safely disposed of or repurposed as desired.

Cord cutting not only releases the target from the influence of the taglock but also frees the practitioner from the energetic investment in the spell. This liberation allows for a fresh start, unburdened by the previous connections, and opens the way for new magical endeavors.

Taglock Alternatives

Taglock alternatives are useful in situations where obtaining a physical item linked to the target is impractical or impossible, such as when working at a distance or in covert operations. Methods like visualizations, sigils, memories, elemental representations, and astrological correspondences may still establish a sympathetic link to the target. However, these alternatives often lack the direct energetic connection that taglocks provide, making them less efficient. The inherent uncertainty and reduced potency of these methods can lead to weaker or less reliable spell outcomes, requiring greater effort and near flawless spell design from the practitioner to achieve the desired effects.

Sigils and Symbols: Creating a unique symbol or sigil that represents the target can be a powerful tool. This symbol can be charged with energy and intent to direct the spell's effect.

Visualization Techniques: Instead of using a physical object, practitioners can employ detailed mental images of the target. This involves deeply focusing on the target’s attributes and characteristics during the spellcasting process.

Memories of an individual or location: Using specific memories that encapsulate the essence or identity of the target can serve as a focal point. Repeatedly recalling or chanting the target’s name or a descriptive phrase can help direct the spell.

Elemental Representations: Associating the target with a particular element (earth, air, fire, water) and using that element in the spell can establish a connection. For example, water could be used to represent a person with a flowing, adaptable nature.

Astrological Correspondences: Using the astrological sign, planetary influence, or birth chart of the target can provide a non-physical link. Aligning the spell with specific astrological times or planetary hours that correspond to the target can enhance the connection.

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[what-even-is-thiss]

Depending on what pantheon/mythology you’re looking at if you claim your goal is to kill a god there will be varying degrees of probability and possibility for you.

The things we’re worshipping is kind of the earth and animals and people themselves of course they die (various forms of animism and ancestor worship)

Dying is kind of a promotion in this religion if you’re important enough (some types of Buddhism, Catholicism from certain points of view)

Technically possible to kill a god and it has happened before but you probably won’t be the one to do it (Egyptian, Norse, Aztec, some other polytheistic religions)

Lol and also lmao gods don’t die. You can stab them though. (Greco-Roman mythology)

God(s) became mortal on purpose you’re not special L + Ratio this was part of the plan the whole time (Christianity, some avatar stories in Hinduism)

What are you gonna do? Stab the entire universe? You’re picking a fight with reality itself. Idiot. (Most monotheistic religions)

[givemearmstopraywith]

i just watched someone saying "christianity is and always will be the cultural appropriation of religions" and they mentioned the resurrection, which surprises me a little. do you know what they could be referring to? they also called it a very common trope and i'm no theologian, don't know that much about other religions or mythology, so maybe you could help?

resurrection narratives are absolutely not unique to christianity. there are resurrection narratives in the religion of ancient egypt (osiris), greece (adonis, zagreus, dionysus, and attus), and sumer (dumuzid and inanna). all of these predate christianity by centuries. to consider resurrection myths appropriation is, however, rather ignorant: the mythologies of the ancient near east are absolutely woven together, to the point where they are almost indistinguishable from each other, especially in the early history of the hebrews. the roman empire was heavily influenced by hellenic culture, religion, and philosophy. consider dionysus, the god of wine: plutarch stated that the stories of osiris and dionysus were identical and that the secret rituals asociated with them were obviously paralleled: the second century AD saw the emergence of greco-egyptian pantheons where the god serapis was synonymous with osiris, hades, and dionysus. this is also similar to the interrelationship between inanna, ishtar, asherah, astarte, and multiple other near eastern female deities (and she likely played an influence in the development of lilith as well). how much did the cult of dionysus influence later rites of the wine and the eucharist in early christianity, especially given that within fifty years of christ's death most christians were greeks? romulus and remus were said to have been born to a virgin, and so was the founder of zoroastrianism, zoroaster, a religion that influenced platonic philosophy and all abrahamic faiths.

christianity is more guilty of appropriation that most other faith practices of appropriation because of the crudeness and hatefulness with which it borrowed judaism and then turned on the jews. but attempting to divide western and near eastern religious traditions into pure (original) and impure (appropriated) is next to impossible. otherwise we can start trying to particularize everything as either pure or impure and discard what we deem as "impure" or unoriginal because we think it is valueless, hackneyed, or unethical. religion does not work like that. christianity does require critical consumption and practice because it has both appropriated judaism and because the way in which it exerted itself as a dominant religion over other faith practices. and the appropriation of judaism must be especially viewed as troubling, because judaism cannot be compared, historically, to religions like those of ancient egypt and greece because until the state of israel it was never a dominant or state religion, and the fact that it survived some odd thousand years without being recognized as a state religion is part of why it's particularly interesting. of course, that has changed now, but this ask isn't about israel/palestine and i won't dwell on it this issue much except to reaffirm that christianity appropriating an oppressed minority religion that emerged out of colonial contexts is very different than christianity utilizing aspects of ancient greek religion or zoroastrianism, and also different from jesus being included in islam, for instance.

interestingly, quetzalcoatl, from the ancient aztec religion, was the patron of priests and a symbol of resurrection. this gestures to the hidden sacred, eliade's hierophany: the hidden holiness, the sacrality and beingness of something beyond ourselves, that underlies all existence, with its own explicit truths that emerge consistently in faith practices that, unlike those of the near east, never interacted. maybe we all carried the same stories out of the cradle of civilization; maybe there is a perpetual and accessible truth that transcends boundaries. i don't know. but everything is borrowed. everything is copy. humanity is not capable of true originality: and isn't that beautiful? everything is taken in communion. everyone is interconnected. everyone wants to believe something, and we seem to be universally compelled by the same truths, motifs, meanings, and stories.

[whencyclopedia]

Old Testament

Old Testament is the Christian name for the books of the Jewish scriptures that constitute the first half of the Christian Bible. "Old" in this sense was a means to distinguish Judaism from Christianity at the creation of the New Testament beginning in the 2nd century CE Jewish believers do not consider their scriptures old, as in no longer valid; they remain at the center of Jewish life and practice.

Etymology

"Testament" became the English translation for a shared religious and cultural concept in the ancient world, that of "covenant." A covenant was a legal contract upheld and sworn to by oaths and rituals. We have examples between overlords and constituents. The Egyptian pharaoh Ramesses II (r. 1279-1213 BCE) and the Hittite king, Hattusili III, signed such a covenant in 1259 BCE. Both called upon their distinct gods to validate the agreement, an early example of a peace treaty after the Battle of Kadesh.

The Hebrew for covenant, beriyth, meant a promise or a pledge but may also have derived from a root word that meant "cutting." Covenants were "sealed," legally attested, by passing cut pieces of the flesh of sacrifices between the parties. It may also have been derived from ancient Akkadian, for "between," an agreement between people.

In the Greek translation of the Hebrew scriptures, beriyth became diatheke, a Greco-Roman concept of jurisprudence, "agreement," "will," that described "a last will and testament." The King James version used the English "testament" for the biblical books, understanding God's covenants as eternal. We still refer to someone's "last will and testament," directions for the disbursement of their property and assets, as legally binding.

All ancient religions had contracts between their gods and humans. The contract detailed the relationship between society and the divine. Covenants had two essential elements: 1) the god's promise to help the community to prosper in return for worship, which meant the sacrifices, and 2) law codes that detailed behavior and gender roles. Law codes were manifest in forms of governing, originally through kings, and were validated by the fact that they were given by the gods. There was no distinction between divine and civic laws. Elected Roman magistrates carried the power of imperium, the religious authority and duty to carry out the dictates of the divine.

Continue reading...

[juniorig0327]

Random 2:30 Thought

So I'm just up thinking and honestly I'm thinking about HOO and like, what if the conflict between the Greek and Roman camps was bigger than what it was.

Like, thinking about a way to integrate the Ottomans and Franks (I wanted to put Byzantine but they didn't have a religion pre Christianity and I'm sure not sure how that would be integrated, maybe in a way similar to Egyptian magicians??)

Because the Greeks have a long history outside of Romans and basically struggled for true independence for a very long time.

Could possibly develop an issue that goes deeper than the Athena Parthenos, grudges of the ancestors still being carried by modern demigods, just because they were told to hate these people.

Have the Seven be a mixture of all of these (could get a magnus chase crossover with the Franks since their religion was essentially of Norse origin I think lol.)

We have characters learning to overcome their prejudice and going through conflicts. Having one character (probably Percy) being the one to truly bring everyone together. The Uniter of [insert some cool title here] and bringing everyone together.

Them trying not to fall apart in the inevitable Tartarus fall and them pulling themselves back together on their way to the house of hades and the doors of death and becoming found family.

(I still think Percy should've killed Gaea imo and he was written off too quickly as not an option, especially when he was talking about killing Gaea w his bare hands or something like that so.) And finally at the end the camps (or whatever they'd consider themselves to be) finally uniting with the "death?" of Percy and his honorable sacrifice, the beginning of a new future, ambassadors being set up, facilities being built. All of the camps would unite maybe under an alliance, one more step to the actual safety of demigods (now that they're being claimed).

I dunno it sounds sort of cool since Greece and their history is really crazy, so bringing it all together against one of the strongest primordial beings, fixing what's broken, bringing hope for new generation of demigods is just wow.

As I'm writing this, I honestly could do something for the Byzantine Empire as far as including them, I'd just make them more like the Egyptian Magicians compared to demigods.

As for how they'd meet for the first time, that's a little complicated, especially because having five leaders or people from five separate camps seems a little too much.

Maybe the quest would go as normal but like at the beginning it's just Jason, Percy, Hazel, and Annabeth (maybe not "officially" being apart of the Seven but instead just being there for the Mark of Athena? I just feel like Hazel would only really work as apart of the Greco-Roman pantheon just because of her backstory directly relating to Gaea like it does so I wouldn't be able to revamp her character and drop her in another pantheon) traveling to pick up the rest of Seven.

Anyways I've been writing this for twenty minutes so I think I'll stop lol.

[violetmoondaughter]

Knot of Isis

This ancient egyptian symbol is called Tjet or Knot of Isis and it's a sign usually connected with the power of the goddess Isis/Aset. Isis is one of the main deity of the egyptian pantheon, sister/wife of Osiris, goddess of magic and wisdom, goddess of kingship and protectress of the kingdom. She was seen as a universal mother goddess connected with beauty, love and fertility. In the Book of the Dead the tjet sign was addressed with the words "Blood of Isis" symbolizing the lifegiver power of blood, especially connected with the menstrual blood where the power of the goddess lies.

This sign resembles the ankh, except that the transverse arms are folded downwards, and resembles a knot of cloth and may have originally been a bandage used to absorb menstrual blood. Others suggest it represents the female reproductive organs and represents Isis in her role as the universal mother. Knots were commonly used in ancient egyptian religion as magical amulets and spell crafting. Large knot in a mantle were worn by Egyptian women from the Late Period onward and we tend to see the Knot of Isis tied into clothing during the Greco-Roman period.

The tyet can be compared with the Minoan sacral knot, a symbol of a knot with a projecting loop found in Knossos, Crete and with the Knot of Inanna.

The tjet was usually placed in tombs and was made with red semi-precious stone like jaspers. The blood of Isis was often combined with the djed-pillar especially in the decoration of temple ,walls, beds and sarcophagi. The djed is a pillar-like symbol associated with the god Osiris and it is commonly understood to represent his spine. When combined the two symbols alluded, via Isis and Osiris, to the unity of opposing world forces and with that to the unconquerable nature of life.

The tjet represents the female generative power of the goddess in which the magical source of isis lies and thus represents an ancient and very powerful symbol of protection and power.

[khensaptah]

Mystic Egyptian Polytheism Resource List

Because I wanted to do a little more digging into the philosophy elements explored in Mahmoud's book, I took the time tonight to pull together the recommended reading he listed toward the end of each chapter. The notes included are his own.

MEP discusses Pharaonic Egypt and Hellenistic Egypt, and thus some of these sources are relevant to Hellenic polytheists (hence me intruding in those tags)!

Note: extremely long text post under this read more.

What Are The Gods And The Myths?

ψ Jeremy Naydler’s Temple of the Cosmos: The Ancient Egyptian Experience of the Sacred is my top text recommendation for further exploration of this topic. It dives deep into how the ancients envisioned the gods and proposes how the various Egyptian cosmologies can be reconciled. ψ Jan Assmann’s Egyptian Solar Religion in the New Kingdom: Re, Amun and the Crisis of Polytheism focuses on New Kingdom theology by analyzing and comparing religious literature. Assmann fleshes out a kind of “monistic polytheism,” as well as a robust culture of personal piety that is reflected most prominently in the religious literature of this period. He shows how New Kingdom religious thought was an antecedent to concepts in Hermeticism and Neoplatonism. ψ Moustafa Gadalla’s Egyptian Divinities: The All Who Are The One provides a modern Egyptian analysis of the gods, including reviews of the most significant deities. Although Gadalla is not an academic, his insights and contributions as a native Egyptian Muslim with sympathies towards the ancient religion are valuable.

How to Think like an Egyptian

ψ Jan Assmann’s The Mind of Egypt: History and Meaning in the Time of the Pharaohs is my top text recommendation for further exploration of this topic. It illuminates Egyptian theology by exploring their ideals, values, mentalities, belief systems, and aspirations from the Old Kingdom period to the Ptolemaic period. ψ Garth Fowden’s The Egyptian Hermes: A Historical Approach to the Late Pagan Mind identifies the Egyptian character of religion and wisdom in late antiquity and provides a cultural and historical context to the Hermetica, a collection of Greco-Egyptian religious texts. ψ Christian Bull’s The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized Wisdom provides a rich assessment of the Egyptian religious landscape at the end of widespread polytheism in Egypt and how it came to interact with and be codified in Greek schools of thought and their writings.

How To Think Like A Neoplatonist

Radek Chlup’s Proclus: An Introduction is my top text recommendation for further exploration of this topic. It addresses the Neoplatonic system of Proclus but gives an excellent overview of Neoplatonism generally. It contains many valuable graphics and charts that help illustrate the main ideas within Neoplatonism. ψ John Opsopaus’ The Secret Texts of Hellenic Polytheism: A Practical Guide to the Restored Pagan Religion of George Gemistos Plethon succinctly addresses several concepts in Neoplatonism from the point of view of Gemistos Plethon, a crypto-polytheist who lived during the final years of the Byzantine Empire. It provides insight into the practical application of Neoplatonism to ritual and religion. ψ Algis Uzdavinys’ Philosophy as a Rite of Rebirth: From Ancient Egypt to Neoplatonism draws connections between theological concepts and practices in Ancient Egypt to those represented in the writings and practices of the Neoplatonists.

What Is “Theurgy,” And How Do You Make A Prayer “Theurgical?”

ψ Jeffrey Kupperman’s Living Theurgy: A Course in Iamblichus’ Philosophy, Theology and Theurgy is my top text recommendation for further exploration of this topic. It is a practical guide on theurgy, complete with straightforward explanations of theurgical concepts and contemplative exercises for practice. ψ Gregory Shaw’s Theurgy and the Soul: The Neoplatonism of Iamblichus demonstrates how Iamblichus used religious ritual as the primary tool of the soul’s ascent towards God. He lays out how Iamblichus proposed using rites to achieve henosis. ψ Algis Uzdavinys’ Philosophy and Theurgy in Late Antiquity explores the various ways theurgy operated in the prime of its widespread usage. He focuses mainly on temple rites and how theurgy helped translate them into personal piety rituals.

What Is “Demiurgy,” And How Do I Do Devotional, “Demiurgical” Acts?

ψ Shannon Grimes’ Becoming Gold: Zosimos of Panopolis and the Alchemical Arts in Roman Egypt is my top text recommendation for further exploration of this topic. It constitutes an in-depth look at Zosimos—an Egyptian Hermetic priest, scribe, metallurgist, and alchemist. It explores alchemy (ancient chemistry and metallurgy) as material rites of the soul’s ascent. She shows how Zosimos believed that partaking in these practical arts produced divine realities and spiritual advancements. ψ Alison M. Robert’s Hathor’s Alchemy: The Ancient Egyptian Roots of the Hermetic Art delves deep temple inscriptions and corresponding religious literature from the Pharaonic period and demonstrates them as premises for alchemy. These texts “alchemize” the “body” of the temple, offering a model for the “alchemizing” of the self. ψ A.J. Arberry’s translation of Farid al-Din Attar’s Muslim Saints and Mystics: Episodes from the Tadhkirat al-Auliya contains a chapter on the Egyptian Sufi saint Dhul-Nun al-Misri (sometimes rendered as Dho‘l-Nun al-Mesri). He is regarded as an alchemist, thaumaturge, and master of Egyptian hieroglyphics. It contains apocryphal stories of his ascetic and mystic life as a way of “living demiurgically.” It is an insightful glimpse into how the Ancient Egyptian arts continued into new religious paradigms long after polytheism was no longer widespread in Egypt.

Further Reading

Contemporary Works Assmann, Jan. 1995. Egyptian Solar Religion in the New Kingdom: Re, Amun and the Crisis of Polytheism. Translated by Anthony Alcock. Kegan Paul International. Assmann, Jan. 2003. The Mind of Egypt: History and Meaning in the Time of the Pharaohs. Harvard University Press. Bull, Christian H. 2019. The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized Wisdom. Brill. Chlup, Radek. 2012. Proclus: An Introduction. Cambridge University Press. Escolano-Poveda, Marina. 2008. The Egyptian Priests of the Graeco-Roman Period. Brill. Fowden, Garth. 1986. The Egyptian Hermes: A Historical Approach to the Late Pagan Mind. Cambridge University Press. Freke, Tim, and Peter Gandy. 2008. The Hermetica: The Lost Wisdom of the Pharaohs. Jeremy P. Tarcher/Penguin. Gadalla, Moustafa. 2001. Egyptian Divinities: The All Who Are The One. Tehuti Research Foundation. Grimes, Shannon. 2019. Becoming Gold: Zosimos of Panopolis and the Alchemical Arts in Roman Egypt. Princeton University Press. Jackson, Howard. 2017. “A New Proposal for the Origin of the Hermetic God Poimandres.” Aries: Journal for the Study of Western Esotericism 17 (2): 193-212. Kupperman, Jeffrey. 2014. Living Theurgy: A Course in Iamblichus’ Philosophy, Theology and Theurgy. Avalonia. Mierzwicki, Tony. 2011. Graeco-Egyptian Magick: Everyday Empowerment. Llewellyn Publications. Naydler, Jeremy. 1996. Temple of the Cosmos: The Ancient Egyptian Experience of the Sacred. Inner Traditions. Opsopaus, J. 2006. The Secret Texts of Hellenic Polytheism: A Practical Guide to the Restored Pagan Religion of George Gemistos Plethon. New York: Llewellyn Publications. Roberts, Alison M. 2019. Hathor’s Alchemy: The Ancient Egyptian Roots of the Hermetic Art. Northgate Publishers. Shaw, Gregory. 1995. Theurgy and the Soul: The Neoplatonism of Iamblichus. 2nd ed. Angelico Press. Snape, Steven. 2014. The Complete Cities of Ancient Egypt. Thames & Hudson. Uzdavinys, Algis. 1995. Philosophy and Theurgy in Late Antiquity. Wheaton, IL: Quest Books. Uzdavinys, Algis. 2008. Philosophy as a Rite of Rebirth: From Ancient Egypt to Neoplatonism. Lindisfarne Books. Wilkinson, Richard H. 2000. The Complete Temples of Ancient Egypt. Thames & Hudson.

Ancient Sources in Translation Attar, Farid al-Din. 1966. Muslim Saints and Mystics: Episodes from the Tadhkirat alAuliya. Translated by A.J. Arberry. London: Routledge & Kegan Paul. Betz, Hans Dieter. 1992. The Greek Magical Papyri in Translation, Including the Demotic Spells. Chicago: University of Chicago Press. Copenhaver, Brian P. 1995. Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation, with Notes and Introduction. Cambridge: Cambridge University Press. Guthrie, Kenneth. 1988. The Pythagorean Sourcebook and Library: An Anthology of Ancient Writings which Relate to Pythagoras and Pythagorean Philosophy. Grand Rapids, MI: Phanes Press. Iamblichus. 1988. The Theology of Arithmetic. Translated by Robin Waterfield. Grand Rapids, MI: Phanes Press. Iamblichus. 2003. Iamblichus: On the Mysteries. Translated by Clarke, E., Dillon, J. M., & Hershbell, J. P. Atlanta: Society of Biblical Literature. Iamblichus. 2008. The Life of Pythagoras (Abridged). Translated by Thomas Taylor. Whitefish, MT: Kessinger Publishing. Lichtheim, Miriam. 1973-1980. Ancient Egyptian Literature. Volumes I-III. Berkeley: University of California Press. Litwa, M. David. 2018. Hermetica II. Cambridge: Cambridge University Press. Majercik, Ruth. 1989. The Chaldean Oracles: Text, Translation, and Commentary. Leiden: Brill. Plato. 1997. Plato: Complete Works. Edited by John M. Cooper and D. S. Hutchinson. Indianapolis: Hackett Publishing. Plotinus. 1984-1988. The Enneads. Volumes 1-7. Translated by A.H. Armstrong. Cambridge, Massachusetts: Harvard University Press. Van der Horst, Pieter Willem. 1984. The Fragments of Chaeremon, Egyptian Priest and Stoic Philosopher. Leiden: E.J. Brill.

[rosario-aurelius]

Lamb of God: Horus, Christ, and the Labarum

The development of the Sun-god archetype in Early Christianity was shaped by the preceding language and symbolism of Egyptian and Greco-Roman religions. When Constantine first beheld the vision of the labarum, the prevailing patterns of syncretism had already provided a shape and direction for the form that the early Christian Sun-god would take. It was represented by the Greek symbol of Chi-Rho.…

[childofthenightuwu]

The Otherworld, Different Dimensions, and Otherkinity.

The under/otherworld has been attested to in various different cultures in many different ways, most of which stemmed from the Ancient Egyptian and Ancient Mesopotamian religions through not only the blood of the people but the culture as well. This can be seen in indo-european, Greco-Roman, Indigenous North and South American, as well as various Asian cultures. Each one had their own path traveling from Africa to their home continents.

The idea of the underworld being both underneath the earth, closer to the fire core and beneath the primordial ocean, but also in a somewhat different reality than ours where time goes much quicker and things which happen in that world can affect this world is present in many of the cultures I mentioned above.

One of the best examples of this double world effect comes from pagan Irish legends of the fae realm. One would stumble upon a faerie circle and be transported to the otherworld to join in their partying. To them, it would feel as though it had only been hours, but when they escaped, it had been years.

The fae realm is depicted as under the burial mounds and beneath the earth's crust, specifically when dealing with dead humans or animals who became faeries (in the sense of spirits). The god of the dead, depicted as Dis Pater by Caesar in his accounts of the Gauls, was also associated with the faeries. He was said to be the king of the other/underworld and dwell in the dark part of the forest as well as the primordial sea where one would go when death took them. He is often seen as the Horned god in more modern depictions.

Various portals to the under/otherworld exist on the European continent with rich cultural mythology surrounding them. Most of these are caverns leading out to the ocean or into the darkness.

This underworld is where the fae realm resides and all fae creatures, including more contemporary faeries, house spirits, Demons, genii, satyrs, kelpie etc. live.

In the ancient Egyptian belief the Sekhem was the shadow of a person in a spiritual sense. The double living the same life with the same Ka though in darkness rather than the light of the sun. Now where would one live in darkness? Under the earth where the light does not penetrate.

I believe that the Sekhem is the underworld version of the animal or their double in that separate realm.

This had me thinking though, if one is otherkin could their Sekhem possibly be that form? As a dragon the idea of the fae realm feels very close to home and many believe dragons originate from there.

Giant flying lizards are definitely possible looking at dinosaurs but perhaps dragons are similar animals just in a different realm where things work differently. That would mean that each dragon living in a human form would be living half in the underworld, their soul home, and the middle world or this world.

If you compare hominids in the mid world to the smaller and different looking hominids in the underworld, being brownies and the like, you can begin to make comparisons between the two worlds. It is a difference of dimension rather than one of species.

These dimensions do overlap though. At certain times of the year when the veil between worlds is thinnest the dead travel to the underworld and depending on what you believe live out their second life. In my personal belief system when one dies in the mid world they're reborn in a different dimension, either being the underworld, the upper world (or astral plane), or perhaps a different dimension entirely. The world tree map of dimensions in religions such as the pagan norse and celtic show various dimensions on each branch.

Multiple exist on the middle plane, the underworld plane and the upperworld plane. This makes sense with our current understanding of different dimensions in science as well as it has been proposed at least five separate dimensions exist, each slightly different to our own.

Perhaps in some way, death, travel, etc. Otherkin from different dimensions came to this one. For some this is an explanation of their past lives, for others like myself it is their soul travelling to another dimension and deciding to be reborn there for a few centuries.

Regardless, this interdimensional way of viewing otherkinity may explain Bilocation and Aura shifts.

When one shifts, it is them experiencing their past or true body and connecting to their home dimension. This can explain otherkin from different planets as well who possibly have their own world trees.

[mythologyolympics]

Mythology Olympics tournament round 1

Propaganda!

Isis was a major goddess in ancient Egyptian religion whose worship spread throughout the Greco-Roman world. Isis was one of the main characters of the Osiris myth, in which she resurrects her slain brother and husband, the divine king Osiris, and produces and protects his heir, Horus. She was believed to help the dead enter the afterlife as she had helped Osiris, and she was considered the divine mother of the pharaoh, who was likened to Horus. Her maternal aid was invoked in healing spells to benefit ordinary people.

In the first millennium BCE, Osiris and Isis became the most widely worshipped Egyptian deities, and Isis absorbed traits from many other goddesses. Rulers in Egypt and its southern neighbor Nubia built temples dedicated primarily to Isis, and her temple at Philae was a religious center for Egyptians and Nubians alike. Her reputed magical power was greater than that of all other gods, and she was said to govern the natural world and wield power over fate itself.

*Dyēus was conceived as a divine personification of the bright sky of the day and the seat of the gods, the *deywṓs. Associated with the vast diurnal sky and with the fertile rains, *Dyēus was often paired with *Dʰéǵʰōm, the Earth Mother, in a relationship of union and contrast.

While its existence is not directly attested by archaeological or written materials, *Dyēus is considered by scholars the most securely reconstructed deity of the Indo-European pantheon, as identical formulas referring to him can be found among the subsequent Indo-European languages and myths of subsequent cultures.

Commentary from the submitter: *Dyḗus ph₂tḗr is a hypothesised prehistoric god - a patriarchal sky god and precursor to figures like Zeus and Tyr - known only from traces in descendent languages/cultures. Everything points to a figure like this having existed, but no direct evidence survives, because he comes from a time before writing was invented. Even his name has to be written with an asterisk to mark it as hypothetical! On one hand, I think it's incredibly cool that we can know that he was (almost certainly) once worshipped, while on the other, I think there's something poetic about a forgotten god around whom the narrative is now defined by our inability to be certain that he ever existed, even in his worshippers' minds and myths.

[ancientcosmicsecrets]

The Ancient Gods of Egypt

Step into the captivating world of ancient Egypt, where colossal pyramids, majestic pharaohs, and mystical gods have fascinated humanity for centuries. The pantheon of Egyptian deities weaves a rich tapestry of stories and powers. Let's delve into a few of the most prominent figures:

Osiris: The god of the underworld, Osiris embodies the themes of death, resurrection, and the Nile floods that sustained Egypt's fertile lands. His myth is a gripping tale of betrayal, dismemberment, and the unwavering efforts of his wife, Isis, to bring him back to life.

Isis: Revered as a devoted wife and mother, Isis played a pivotal role in Osiris's resurrection and cared for the deceased in the underworld. Her influence extended far beyond Egypt, reaching as far as Great Britain and Afghanistan during the Greco-Roman period.

Horus: The falcon-headed god, Horus, symbolized kingship, protection, and divine justice. His "Eye of Horus" represented healing and restoration, making him a figure of immense significance.

Ra: The sun god Ra, with his hawk head, was a central and compelling figure in Egyptian mythology. He sailed across the sky in his solar boat, bringing light and life to the world.

Anubis: The jackal-headed Anubis oversaw mummification and guided souls to the afterlife, crucial in ensuring a safe passage for the departed.

The Sphinx: Guardian of Secrets

Now, let's shift our focus to the Sphinx, the enigmatic creature standing sentinel near the pyramids of Giza. The Great Sphinx, with its lion body and human face, has captivated scholars and adventurers for generations. But did you know that similar sphinxes existed beyond Egypt?

Egyptian Sphinx: The iconic Egyptian Sphinx, carved from limestone, embodies mystery and wisdom. It gazes eastward, possibly modeled after Pharaoh Khafre, and served as a protector associated with the sun god Ra, standing as a sentinel near royal burials and temple entrances.

Sumerian Sphinx: In ancient Mesopotamia, the Sumerians revered the sphinx, depicting it with the body of a lion and the head of a man or a ram. These Sumerian sphinxes stood guard at temples and city gates, symbolizing strength and intellect.

The Nibiru Connection: Cosmic Threads

Ah, Nibiru—the elusive planet that has sparked countless theories and debates. According to Babylonian astronomy, Nibiru was associated with crossings and transitions. Some even speculate that it could be a hidden planet or brown dwarf in our solar system.

But what if Nibiru's influence extended beyond astronomy? Ancient Egyptian texts hint at celestial connections. The five visible planets—Mercury, Venus, Mars, Jupiter, and Saturn—played roles in Egyptian religion. For instance:

Horus was linked to Venus, known as the morning and evening star.

Osiris had ties to Venus's father.

Mercury was associated with Seth, Osiris's brother and murderer.

Could Nibiru be a cosmic bridge between worlds, influencing gods and civilizations alike? Perhaps it's a key to unlocking hidden truths.

Atlantis: Sunken Echoes of the Past

And now, let's turn our attention to the pièce de résistance: Atlantis! Plato's dialogues, "Timaeus" and "Critias," introduced us to this lost city. According to Critias, Atlantis existed around 9,600 BCE, beyond the Pillars of Hercules (Strait of Gibraltar). It was a mighty civilization, but catastrophe struck, submerging it in a single day and night.

Some speculate that Atlantis echoes the volcanic eruption of Thera (modern Santorini) around 1500 BCE. Could this cataclysmic event have inspired Plato's tale? And what if Atlantis's legacy lives on, hidden beneath the waves?

So, dear reader, as we embark on this journey through myth and history, remember that truth often lies in the spaces between legend and reality. Atlantis, Nibiru, and the Sphinx—they beckon us to explore, question, and dream. Who knows what secrets lie submerged in the depths of time? Keep your eyes open, for the past whispers mysteries to those who dare to listen.

[mask131]

Seasonal theme: Magical summer (beginning)

This summer will be a season of wonders and enchantments, of spells and wizards - a magical summer!

Here is a list of beings, entities, objects and concepts you can check out if you want to add some magic to your summer:

In the myths, legends and so-called “real” world...

In the Arthurian literature: Merlin the enchanter, most famous of all wizards, derived from the legendary Welsh figure of Myrddin. Morgan le Fay, the ever-so-ambiguous enchantress of Arthurian mythos. Excalibur, the greatest and most iconic of all magical swords.

In Greek mythology: Hecate, the goddess of magic and witches. Circe, the divine enchantress of the Odyssey. Medea, the most frightening sorceress of the Greek legends. Lamia, a Greco-Roman bogeywoman that medieval times assimilated with various monsters and witches.

In Norse mythology: seidr, the old Norse magic, and its patron goddess Freya. Loki, expert shapeshifter and trickster supreme.

Christian legends, myths and beliefs: the Malleus Maleficarum, the unfamous manual used by many witch-hunters during the great witch hunts throughout Europe - a manual which was not accepted by the Church, unlike what many people believe. The Ars Goetia, both the art of invoking demons and the grimoire containing the secrets of said art. Astaroth, a demon often associated today with witchcraft. The famous witches sabbath, that was the great terror and fantasy of devil-fearing men of the Middle-Ages and the Renaissance. The paintings of Goya, which illustrated the various superstitions and beliefs surrounding witches in Spain.

The folklore of the British Isles: the British Grimalkin, with its cousins the English King of Cats and the Celtic Cat-sith. Lugh, the Irish Celtic god that mastered all of the arts, including magic.

Vaïnämöinen, the great bard-enchanter of Finland, and one of the sorcerer-heroes of the Kalevala alongside the magical blacksmith Ilmarinen, all fighting against the evil witch-queen Louhi.

In fairytales: the fairytales of the brothers Grimm brought many of the famous fairytale witches, from the evil queen with her magic mirror in Snow-White to the witch living in a house of bread and sugar in Hansel and Gretel. In Slavic fairytales, the great and iconic witch is the dreaded Baba Yaga. The French fairytales also brought the archetype of the fairy godmother: Cinderella, Toads and Diamonds, Donkeyskin, Cunning Cinders, The Hind in the Woods/The White Doe, Prince Marcassin... And let’s not forget Carabosse, the wicked fairy of the fairytale Princess Mayblossom, that became thanks to Tchaïkovsky’s ballet the old antagonistic fairy of Sleeping Beauty. Plus: the seven-league boots, one of the most famous magical items of French fairytales, appearing in Little Thumbling or The Orange Tree and the Bee.

The world of alchemy: the famous philosopher’s stone, elixir of life, and panacea that formed the ultimate goals of alchemists. Hermes Trismegistus, the mythological patron and ancestor of all alchemists (himself a mix of the Greek god Hermes and the Egyptian god Thoth). Nicolas Flamel, the 14th century book-seller everybody believed to be the discovered of the philosopher’s stone.

Some famous grimoires of our world: The Book of Abramelin, a tome of sacred Jewish magic. The Lesser Key of Solomon, a demonology grimoire of the 17th century inspired by the older book of sacred spells known as The Key of Solomon. The very famous duo of French grimoires known as the Grand Albert and Petit Albert. The Book of Shadows, a type of grimoire originally part of the Wicca religion, and that became popularized in America media thanks to the television series Charmed.

Principles, beliefs, personalities and practices of our world (which, as you will note, frequently mix magic with religion and folk-healing): Nostradamus, the great French prophet. The magi of Persia, Zoroastrian priests and astronomers that gave birth to the concept of the “mage” as we know it today. The original mana - not the video game mechanic, but the supernatural force of Oceanian beliefs. The Celtic druids and the most famous of their sacred sites: Stonehenge. The marabout, a type of Muslim holy man from Africa to whom was attributed some magical powers in folk-belief. The shamans of Siberia, the ones from which the very principle of “shamanism” was codified in the West. The medecine people of the First Nations in Northern America. The sangomas of Southern Africa, one of the most famous types of African “witch-doctors”. The Haitian Vodou and the Louisiana/New-Orleans Voodoo, folk-religions and magic beliefs deriving from the Vodun religion of West Africa (not to be confused with their various “cousins”, such as the Vodu of Cuba, the Jejé of Brazil or the Hoodoo).

More general magic tropes and concepts: the magic potion. The flying broomstick. The magic wand, or its variation the wizard’s staff. The familiar of the witch. The trope of the wizard duel, which, despite its prominence in modern literature and contemporary folk songs, has roots in ancient mythological fights and legendary magic hunts. The tempestarii, or the belief in weather-influencing, weather-changing sorcerers.