#scholion

[deathlessathanasia]

I've found another account where Hera is the mother of the Charites, so thus far I know of the following:

Cornutus, Compendium of Greek Theology: "… the greater part of the tradition has it that the Graces are the daughters of Zeus. Some were born to him by ‘Eurydome’, … some from ‘Eurynome’, … and some from ‘Eurymedouse’, … Others say that Hera was their mother so that they might be the most noble of the gods by birth, as they are by their deeds."

Nonnus, Dionysiaca: "… Pasithea's mother, Hera the handmaid of wedded love" (here only one Charis is called her daughter, not the collective of Charites. This same parentage of Pasithea might, possibly, potentially, be implied in Homer's Iliad where Hera feels free to arrange Pasithea's marriage without consulting anyone. The only other goddess whose marriage is sometimes arranged by Hera is Thetis, whom she has raised.)

Colluthus, Rape of Helen: "They say that thou, mother of Ares, dist with travail bear the holy choir of fair-tressed Charites."

Other mothers of the Charites that I know about though probably there are even more, aside from the ones already mentioned (out of which Eurynome is the most frequent): Aigle (according to Antimachos), Eunomia (Orphic Hymn to the Charites), Euanthe (Compendium of Greek Theology), Koronis (Dionysiaca). Their father is usually Zeus, but Dionysos (either with no mother mentioned or by Koronis) and Helios (by Aigle) can be given this role. It is unclear who, if anyone, their father is supposed to be when Hera is the mother, but I hope we can all agree that out of Zeus and Dionysos, Zeus seems by far the most plausible possibility.

It is reasonable to imagine multiple groups of Charites: Pasithea is called one of the younger Charites in the Iliad, presumably meaning that there are elder ones as well, and there are the two Charites worshipped by the Spartans and the different duo worshipped by the Athenians. There certainly are enough named Charites for different groups to exist: Aglaia, Euphrosyne, Thaleia (these three generally go together), Charis, Pasithea, Kale, Peitho, Auxo and Hegemone, Phaenna and Kleta, etc. So it would also be easy to imagine the different groups having different parents.

[the-good-spartan]

Sources on the Krypteia

Below are all of the primary sources that mention the Krypteia from antiquity. These are taken from Ducat's 'Spartan Education,' and it is worth noting that he discards all but Plato, Aristotle and the scholion from consideration.

[This is a companion post to Stalkers in the Night: The Krypteia.]

Plato (Athenian, Late 5th C BCE):

Plato alludes to the Krypteia in his dialogue, The Laws:

‘There is also something called the Krypteia, which is an extraordinarily harsh form of training: in winter, neither footgear nor bedding; no slaves, so that each one looks after himself; and wandering all over the territory, night and day.’

Aristotle (Athenian, 4th C BCE):

Aristotle later mentions the institution also:

‘It is said that [Lykourgos] also set up the Krypteia, whereby, even to this day, men go out of the city to hide by day, and by night in arms… slaughter helots as they think necessary.’

Plutarch (1st C CE. Roman period, Boeotian):

Plutarch in his Lykourgos 28.1]

1. In none of this is there any trace of the equitable spirit and desire to dominate, for which people censure Lykourgos’ Laws, saying that while they may be admirably suited to whipping up courage, they lack anything that might foster the practicing of justice. 2. It is the so-called Krypteia (if indeed that really is one of Lykourgos’ institutions as Aristotle states) that may have inspired Plato in his opinion of the Spartan institution and its author. 3. This is how it worked: from time to time, the authorities would send out into the countryside though with no specific objective, those of the neon whom they judged most intelligent, supplied only with daggers and essential rations, nothing else. 4. By day, dispersed in concealed positions, they stayed hidden and rested; at night they came down onto the roads and cut the throat of any helot they could lay hands on. 5. Often, too, they would range through the fields, killing the strongest and most influential of them.

Phylarchos (Hellenistic, 3rd C BCE. Birthplace contested - Athens, Naucratis in Egypt or Sikyon.):

Phylarkhos is quoted in Plutarch, Kleomenes 28: 

‘2. Phylarkhos, on the other hand, claims that treason was the chief cause of Kleomenes’ defeat… 4. He summoned Damoteles, the commander of the Krypteia, and despatched him with orders to observe and investigate what was going on at the rear of, and around, the lines.’

The Scholion of Plato (Unknown. C. 9th C AD):

A scholion is an explanatory note added to an ancient text to explain that text to a (at the time) modern reader. Scholions may be useful to us as the author of these notes may have had access to sources now lost to us; however, as the sources they used are not sited, they could be completely unreliable; they might be much later even than Plutarch. In this instance, it seems clear that the scholar was summarising two different text with two different versions of what the Krypteia may have been.

‘A young man would be sent out of the city, with orders to avoid detection for a certain length of time. He was therefore forced to live wandering the mountains, sleeping with one eye open so as not to be caught, and without being able to use slaves or carry provisions. This was also a form of training for war, since each young man was sent out naked, having been ordered to spend an entire year wandering outside the city, up in the mountains, and to keep himself alive by stealing and other shifts of that kind, and to do it in such a way as to avoid being seen by anybody. This is why it was called the Krypteia: because those who had been seen, wherever that might occur, would be punished.

[sweetypagli]

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[buzzfeed24]

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 There are different types of academic writing. In academic contexts, we write for many different purposes. We write reading responses, book reviews, argumentative essays, literature reviews, empirical research articles, grant proposals, conference abstracts, commentaries, notes, etc. Each of these types of academic writing has its own purpose, organizational structure, and linguistic characteristics. Knowing more information about this please click here Scholion.

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 Academic writing is a means to produce, modify, transfer, evaluate, renew, teach and learn knowledge and ideology in academic disciplines. Being able to write in an academic style is critical to disciplinary learning and critical to academic success. Controlling academic writing gives you capital, power and freedom of action in knowledge construction, identity construction, disciplinary practices, social positioning and professional development.

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[trvgcdiv]

Medea didn't kill her kids.

Consider the following:

Medea and her Children in the Scholia in Euripidem (Ancient commentaries found in some of the manuscripts)

From E. Schwartz, Scholia in Euripidem, vol. 2, Berlin, 1891 (reprinted 1966).

ad 9 (the scholion to line 9 of the text of Medea)

A story is prevalent [? or widespread*; literally much-flitting] among scholars, which Parmeniskos also sets forth, that Euripides, upon receipt of five talents from the Corinthians, transferred to Medea the charge of murdering the children. For, in fact, Medea’s children were murdered by the Corinthians, incensed over her wanting to be queen because Corinth was her father’s allotment, which he transferred to Medea. Hippys and Hellanikos are our sources for her life in Corinth. That she was queen of Corinth Eumelus and Simonides narrate. Mousaios in the Isthmia relates that she was immortal and in the same work expounds upon the rites of Hera Akraia.

ad 264 (the scholia to line 264 of the text of Medea)

Parmeniskos writes word for word the following: 

The Corinthian women, not wishing to be ruled by a foreign woman and sorceress, plotted against her and killed her children, seven boys and seven girls. (But Euripides says she only had two.) They were being pursued and fled into the temple of Hera Akraia and sat as suppliants at the altar. Even so the Corinthians did not keep their hands off them but slit all their throats right on the altar. A plague fell upon the city and many people perished of the disease. When they consulted the oracle the god told them to expiate their guilt for Medea’s children. And so up to our own times every year seven boys and seven girls of the most notable citizen families among the Corinthians spend a year in the goddess’ precinct and with sacrifices appease the wrath of Medea’s children and the goddess’ anger on their behalf.

Didymus, however, disagrees, citing the evidence of Kreophylus:

For it is said that Medea during her stay in Corinth killed Creon, the ruler of the city-state at that time, with poisons; that in fear of his friends and relatives she emigrated to Athens; but her sons — since they were too young to travel with her — she placed upon the altar of Hera Akraia, believing that their father would look after their safety. But Creon’s relatives killed them and spread the story that Medea had killed not only Creon, but her own children as well.

[finelythreadedsky]

i think my issue with the "myths are fluid" argument is that like with tumblr's version of persephone it's not that ppl are reinterpreting her myth in the current climate, they're arguing that her myth has always been this modern and evil classicists were hiding the truth, if that makes sense

yeah, i think it’s a two-part thing. people are free to retell and reinterpret any story however they want, but issues arise when you try to claim either 1) that your version is the real/true/original/better/purer version or 2) that your act of retelling/reinterpretation/adaptation is continuous with the tradition of retelling and reinterpreting and adapting within antiquity. 

it’s the first thing i was initially getting at on that post, because speculation about what versions of myths existed prior to the earliest textual attestation is... very, very dodgy. it can be fun! i mentioned arachne because notoriously ovid is the first real narrative of her story and we don’t know anything about what form that story existed in, if any, before ovid-- he could have totally made it up and slapped the name of totally unrelated character somewhat linked to weaving (the only pre-ovid arachne reference i know off the top of my head is a scholion on nicander that mentions that athena taught weaving to arachne and war to her brother phalanx, but the siblings were turned into spiders after committing incest, a story apparently dating to the mid-3rd century bce. and that’s totally different). it can absolutely be interesting to think about what unrecorded stories and processes might have led to ovid’s narrative, but ultimately we can’t really know anything when there is pretty much no evidence.

and then a couple of people in the notes were doing the second thing and yes, they are right to some degree that making stuff up and posting it on the internet is participation in the creation of “oral” folk traditions, and that myths within antiquity did change and evolve. but this evolution is not continuous with the evolution of myth within antiquity. the evolution of myth on the internet and the development of the tumblr-version of the persephone story is a somewhat organically-developed folk tradition (as in, someone at some point invented it and then enough people knew it and repeated it that it essentially became the known or “canonical” version in some circles), but that folk tradition is not a continuation of the folk traditions of myths within antiquity.

[littlesparklight]

I have a question (°~°)/

I was trying to find info about the complot of the Olympians to bring down Zeus, leaded by Hera but I didn't find much info? I only found some mentions of Poseidon, Apollo, Ares but... I don't know, I don't trust.

And I still don't get what happened or even if it's real. So, can you help me, please? /puppy eyes/

If any of the info you’ve found mention Ares, it’s not quite correct, but that might just be someone extrapolating. But! It is indeed very (if scantily) real! The only thing that directly addresses this incident is this mention by Achilles in the Iliad (I’ve read somewhere some speculation that it’s an invention for the Iliad specifically to give Thetis more importance and hold over Zeus to get to him agree, but be that as it may, since it exists in the text we can use it);

Ofttimes in my father's house have I heard you glory in that you alone of the immortals saved the son of Kronos from ruin, when the others, with Hera, Poseidon, and Pallas Athena would have put him in bonds. It was you, goddess, who delivered him by calling to Olympus the hundred-handed one whom gods call Briareus, but men Aigaion, for he has more force even than his father; when therefore he took his seat all-glorious beside the son of Kronos, the other gods were afraid, and did not bind him. (The Iliad, Book 1)

The people directly involved (everyone else would’ve allowed it by not acting, most probably from fear of pissing Hera off rather than necessarily agreeing with what she was doing) are Hera, Poseidon, Athena - and as per at least one scholion to the Iliad, which links Apollo and Poseidon’s service for Laomedon at Troy as their punishment for this uprising, Apollo participates as well, or is instead of Athena. (Instead of, because several people thought it strange that Zeus’ favourite child should, if only once, turn against him, and thus put Apollo in that place, who, while favoured, does clash with his father more obviously.)

So what happens is that these three-four particular gods acted against Zeus, not to overthrow him but to make him change his ways (one fragment as per Gantz gives the reasoning because Zeus was “high-handed and outspoken”). I’m not sure how clear the text is on whether that “did not bind him” means they didn’t have any chance at all to do it because of Thetis’ action, or that they did manage it but then Briareos comes in and disrupts the proceedings and allows Zeus to free himself. (Though, in the case of the former I wonder how Thetis should’ve been able to find out the plot so early as to disrupt it before it could be fully implemented, but not before it was clear what Hera and the others were going to do. I find it more reasonable to say they did get as far as chaining Zeus up before Thetis could act, but not much more than that.)

Unless you use that scholion, no one gets punished for this (that bit about Hera being strung up by chains in punishment is a jumbling of events by later authors and belong to another incident entirely, also referred to in the Iliad.) - or at least we don’t know of any punishments, for Achilles doesn’t say anything about that.

As an aside, what I think is really interesting with this whole incident is that Hera, as the wife of the current head of the order has a very effective weapon available if she should indeed want to actually remove Zeus; her sons. Compare both Rhea and Gaia - they do not act directly themselves, but turn to their sons to overthrow Ouranos/Kronos. Hera, in this one incident where she does go for a nearly nuclear option to force Zeus to change, does not. She’s not interested in damaging or changing the current order, then, just get Zeus to change.

I hope that helped somewhat, anon!

[ofbloodandfaith]

Charity[edit] According to Aristophanes (Plutus Aristophanes, 380 BC) and a Scholion on Aristophanes in the Suda, (Suda, Epsilon 363, C10th CE) it was commonly known that the poor would take food offerings left for Hekate and this was seen as an act of charity. Current offerings of food or money to local food banks in Hekate's name is an emerging modern devotional practice.[19] Donating time at a soup kitchen serving meals is another act of charity and goodwill done to observe the Deipnon. Hellenic Polytheists who donate to charity during the Deipnon believe this is an ethical act keeping with Hellenic virtues, they are giving in Hekate's name so she may find them worthy of her blessings of prosperity, wisdom, and increase. Other modern adherents do not include charitable acts during the Deipnon and believe this modern practice is not in keeping with the religious intent of the Deipnon.[20]

Deipnon - Wikipedia

Current offerings of food or money to local food banks in Hekate's name is an emerging modern devotional practice.

I started donating to a local homeless charity this month.

[thetemple-smallinstitutions]

Thesmophoria

The Thesmophoria (Ancient Greek: Θεσμοφόρια) was an ancient Greek religious festival, held in honor of the goddess Demeter and her daughter Persephone. It was held annually, mostly around the time that seeds were sown in late autumn – though in some places it was associated with the harvest instead – and celebrated human and agricultural fertility. The festival was one of the most widely-celebrated in the Greek world. It was restricted to adult women, and the rites practised during the festival were kept secret. The most extensive sources on the festival are a comment in a scholion on Lucian, explaining the festival, and Aristophanes' play Thesmophoriazusae, which parodies the festival.

In Athens, the Thesmophoria took place over three days, from the eleventh to the thirteenth of Pyanepsion.[3] This corresponds to late October in the Gregorian calendar, and was the time of the Greek year when seeds were sown.[8] The Thesmophoria may have taken place in this month in other cities,[9] though in some places – for instance Delos and Thebes – the festival seems to have taken place in the summer, and been associated with the harvest, instead.[8] In other places the festival lasted for longer – in Syracuse, Sicily, the Thesmophoria was a ten-day long event

[nehetisingsforhekate]

Obscure Gods: Aiakos

If I do, then may the very Erinyes of tragedy persecute me and may Aeacus convict me at the assize in hell, and may one among Tityus’ vultures range to be my punishment, and then may I carry rocks, enduring the toil of borne by Sisyphus. - Propertius, Elegies 2.20, trans. Goold, via theoi.com

Aiakos was the most religious of all men… and Aiakos, even after death, is honored in the company of Plouton, and has charge of the keys of Haides’ realm - Pseudo-Apollodorus, Bibliotheca 3.159, trans. Aldrich, via theoi.com

Aiakos is one of the Judges of the Dead and his purview is over the fates of men from Europe, according to Plato. It is He who bears the Keys for Aides himself.  As a chthonic being, He lives in the House of Aides, and is known as Kleidouchos (Keybearer), Pyloros (Gatekeeper), and Pylartes (He who keeps the Gates of Haides). His likeness is on a tomb in Lefkadia. He is most often seen as a bearded old man, enthroned or leaning on a staff. Plato describes him as naked when judging the fates of men.  

Aiakos’ cultus is centered in Aigina, according to the literature, but there are no images of him that have survived on the island. He is the mortal son of Zeus and the Nymph Aigina. Elsewhere he is the child of Zeus and Europa. The Scholion to Pindar’s Nemean refers to his sanctuary as a Heroon, and mentions his children as being heroic themselves. The sanctuary has a low altar, as well as his grave, the location of which was kept secret. Pausanias also visited the Aiakeion, which he described as having architectural reliefs. We know of no surviving ikons of Aiakos in his sanctuary, though there are surviving accounts of statues travelling with armies in times of strife. Herodotus shares two occasions when Aiakos and his children were summoned for the purpose of victory in the war between Thebes and Athens.  

Oddly, in spite of his divine origin, he is not described as a god. And in spite of being heroic, and the father of heroes, he is not called a heros theos explicitly. And if he was a hero, traditionally, his tomb would have been celebrated, not kept secret.

As a son of Zeus, there are stories of his role as a just and pious ruler of Aigina, and father of the Aiakids, which includes Peleus and Telamon, Achilles and Ajax, and Neoptolemos. Aiakos is known for his wisdom according to Pindar. And yet he is featured in Aristophanes’ Frogs as incapable of recognizing Dionysos, and doing various comical deeds to judge the God of Liberty (disguised as Herakles) and his attendant, Xanthias.

It is told that Aigina was suffering from a drought, and Aiakos prayed to Zeus to save them, and when the King of the Gods answered the prayer, King Aiakos established a sanctuary of Zeus on the island.

He has two brothers, Minos, and Rhadamanthys, who are also Judges of the Dead, and sometimes the three preside together. Elsewhere Aiakos is not shown, and only his brothers judge the dead. As with all things in this topic, the beliefs vary depending on where and when we are searching.

Perhaps Aiakos began as a mythical King of Aigina, grand in his history, and heroic in his deeds. Upon his death, he ascended to become the Judge of the Dead, as described by Plato. Who knows which came first, the Hero or the Chthonic God?

When the time comes, I pray that the Judges are kind in their determination upon my life.

Sources:

Theoi.com

Aristophanes. The Frogs, Hackett Pub. 2015.

Polinskaya, Irene. A Local History of Greek Polytheism: Gods, People and the Land of Aigina, Brill, 2013.

Images:

Red figure volute krater with scene of the Underworld with Hades, Persephone, and Hermes in the palace and the Danaides below, 325-300 BCE, follower of the Baltimore Painter, southern Italy, now in the Hermitage. Photo by Wmpearl, 2014. Via wikicommons: https://commons.wikimedia.org/wiki/File:Red_figure_volute_krater_with_scene_of_the_Underworld,_follower_of_the_Baltimore_Painter,_Hermitage.JPG#/media/File:Red_figure_volute_krater_with_scene_of_the_Underworld,_follower_of_the_Baltimore_Painter,_Hermitage.JPG

[deathlessathanasia]

"Zeus as king of the gods made Metis his first wife, the wisest among gods and mortal men. But when she was about to give birth to the pale-eyed goddess Athene, he tricked her deceitfully with cunning words and put her away in his belly on the advice of Earth and starry Heaven. They advised him in this way so that no other of the gods, the eternal fathers, should have the royal station instead of Zeus. For from Metis is was destined that clever children should be born: first a pale-eyed daughter, Tritogeneia, with courage and sound counsel equal to her father's, and then a son she was to bear, king of gods and men, one proud of heart. But Zeus put her away in his belly first, (so that the goddess could advise him of what was good or bad." (Hesiod, Theogony 886-900)

"Out of this strife she [Hera] bore a glorious son by her devices, without Zeus who holds the aegis, Hephaestus, who excelled all the sons of Heaven with his skilled hands. But he [Zeus] lay with the daughter of Ocean and beautiful-haired Tethys, apart from fair-cheeked Hera, deceiving Metis, shrewd though she was. But he seized her with his hands and put her down into his belly, fearing that she might bring forth something stronger than his thunderbolt: for this reason, the son of Cronus, who sits on high and dwells in the aether, swallowed her down suddenly. But she at once conceived Pallas Athena: and the father of men and gods gave her birth by way of his head on the banks of the river Triton. Then, Metis was sitting concealed in Zeus’ entrails; she is Athena’s mother, who builds up works of righteousness and knows the most among gods and mortal men. The goddess [Athena] then received that [the aegis] by which she surpassed in her skilled hands all the immortals who dwell in Olympus. She [Metis] made the aegis, Athena’s host-scaring equipment. Together with it, he [Zeus] gave birth to her [Athena], who was wearing warlike armour." (Hesiod, fragment 343)

"Zeus had Intercourse with Metis, although she changed into many different forms in the hope of escaping it. While she was pregnant, Zeus forestaled future developments by swallowing her; for (Ge) declared that after having the girl who was due to be born to her, Metis would give birth to a son who would become the ruler of heaven. It was for fear of this that he swallowed her." (Pseudo-Apollodoros, Bibliotheke 1.20)

"Zeus, wishing to keep her by himself, swallowed Metis, daughter of Oceanus, who changed into various shapes, and who was pregnant by the Cyclops Brontes." (schol. bT ad Iliad 8.39)

[tarant8l]

#GeminiShift http://lulu.com/astrology #ILLVMINATI #ZodiacFix #AcademicZodiac #1008planets #ZodiacShift #QuarterSky #NWO #22odiac #16ascendants #RTRRT #Trading #FX $GE #16SunSigns

1) 111 stands for NEMO, MAGISTER TEMPLI, ox-goaded, ox-god Al speaks, samadhi, lack of default-mind (the mind of the world), ILLVMINATI… therefore initiation as often misunderstood by a Tarot “card” dubbed “the Fool”… 2) The real fool (raving madman) is default mind, the mind of the world: a blind program as enforced – even in “education”. EX DVCIS is quite the opposite of doing what you were told. 3) Or thinking that you do the thinking which you definitively do not: people do what they are told, nothing else even not seldom so. Scholion: there is ero chance that you actually come to terms with your own mind which will be occultated for ever from you as also everybody else. 4) Man can not access one’s own original mind. People don’t even know that they have one. They simply peruse one as perused by all. Proofs abound. How does default mind deal with proofs? 5) Default mind is skipper: it simply skips over inconvenient: go away, you do not exist.   6) To think is dangerous. One adjusts as to think like everybody else. One shall never think or do any independent move at all: default mind does not allow for independence. Many proofs today: social media censorship, algorhytms, people banned from apparently having a divers opinion, espionage; after Interent was replaced with Google, everything went contrary to moral norm. 7) If by “think” we refer accessing noumena within Thesairon Eidolon, then there you have it. 8) For now we refered to (in lack of better expressions) independent thinking. But what does NEMO do? NEMO does nothing, being no-one, an illumineted one – Tao itself, non-dual. 9) Try and think not for a sec. Not so easy, but anglers and Zen “people” do succeed in it. 10) Non-thinking is the gateway to original mind, which has nothing to do with cheap catalogs. 11) Binary catalogs, in fact. Dos and do-nots. Nuts and donuts. What is and what is not. 12) What is is Gemini as observable at north when (your fellow) madmen fancy it at east. 13) “Humanity” is so raving mad that no one noticed Gemini was never rising at east since Krishna’s own time: they are so good at pretending that they will never look. 14) You can point at 90 degree of difference but default mind will generously skip over any controversy, along with clear and present proofs, even eyesigght itself, in order to return to default slavery: a “safe” cell for everyone.  

[chthonicdivinebard]

Stars can be efficacious in healing illness since they may have been its cause. Poetic texts speak of illness "drizzling down from the udders of heaven" or "raining down from the stars;" charms for protection against some illnesses may state that it "has come down from the stars in the sky;" dew coming from stars may be evil as well as beneficial, as the phrases "evil dew of the stars" and "pure dew of the stars" show. More specific is the attribution to the planets Jupiter and Mars of spleen and kidney ailments...The commentary to a medical text in which [the first occurrence of melothesia] occurs does not make this connection clear. It cites the entry from a medical text and then comments upon it. The first entry is "If a man's spleen hurts him;" this is followed by the phrase that normally introduces "scholia": "as they say" (or "as it- scil the commentary- says"), and finally the "scholion" or explanation itself: "in the spleen=Jupiter;" a lexical equation, ŠÁ.GIG=ṭu-li-mu 'spleen,' ends the quote. The next entry is similarly structured: "If a man's kidney hurts him, (the disease comes from the God) Nergal, as they say: 'The Kidney-star is Mars.'" In this last "scholion" the tertium comparationis, namely "Nergal is Mars," has been omitted. It is well known, from Ptolemy and others, that Mars "governs" the kidneys; Jupiter "governs" the liver and the stomach.

“Astral Magic in Babylonia” by Erica Reiner (p 59-60)

[rottumeroog]

'Veritable Mixtum Compositum' Taal en inhoud van het Oud Friese  Manuscript  van Rüstringen (circa.1300)

’Rolf H. Bremmer Jr‘

INTRODUCTION

The Old Frisian that has come down to us in medieval manuscripts written in the terra Rustringa / Rustringorum or Riostringalond differs in some remarkable ways from the Old Frisian as we know it from contemporary or near-contemporary sources originating from other Frisian regions. The difference is most exceptional in its vocalism – a brief glance is sufficient to establish whether or not a text is written in Riustring Old Frisian. Most of the sound changes which gave this Old Frisian dialect its peculiar shape have been described long ago. In the present study, I shall first treat of the various medieval and post-medieval sources that together allow us to establish the rules that applied to Riustring Old Frisian. Next I shall draw attention to a number of problematic forms in the Riustring manuscripts that do not follow these rules. I conclude with a discussion of these deviant forms which, I shall argue, are relicts of exemplars written in a non-Riustring Frisian dialect. Their presence has unexpected implications for our understanding of the genesis of the manuscripts in which they have been recorded.

WESER OLD FRISIAN –THE BACKGROUND

At least since Karl Freiherr von Richthofen’s dictionary of 1840, Old Frisian has been divided into two main dialects, West and East Frisian. The borderline dividing these two branches is the river Lauwers, border between the province of Friesland and the province of Groningen only a small river today but in the Middle Ages an important watercourse which discharged the water of vast inland marshes to the North Sea. Even in Carolingian times, as the Lex Frisionum (c.802) tells us, the Lauwers constituted an im-portant territorial barrier. Later, Theodor Siebs subdivided East Frisian into a western branch which he called ‘Ems Frisian’, because it was spoken on either side of the Ems estuary, and an eastern branch which he termed ‘Weser Frisian’, spoken on either side of the Weser estuary.  Basically, the three main dialect branches of West, Ems and Weser Frisian concur – not entirely for tuitously it would seem – with the late-eighth- and early-ninth-century diocesan division of medieval Frisia: the bishoprics of Utrecht, Münster and Bremen, respectively. Weser Old Frisian survives in a number of sources of varying quantity and quality, but they have in common that all of them were produced in Rüstringen, the most important terra of the Frisian part of the Bremen diocese. We have no Old Frisian documents from the other Frisian terrae in this bishopric, Astringen, Wangerland, Harlingerland, Norderland and the eastern half of Brokmerland to the west, and the small trans-Weser ‘colonies’, Würden and Wursten, to the east of Rüstringen (see map on p.viii). Economically, socially and politically, these lands did not differ much from the other Frisian lands in the thirteenth century. Agriculture was one cornerstone of their prosperity, trade in agricultural products another. Their merchants plied the ‘water streets’ to Bremen and Hamburg, the coastal waters to Holland, Zealand, and the open sea to as far as England, France, Scandinavia and the Baltic shores. They were an adventurous people for whom no horizon seemed too distant. Adam of Bremen, author of the Gesta Hammaburgensis ecclesiae pontificum (c.1075), relates how Frisian sailors living on the Weser estuary ventured beyond the North Cape into the Arctic Ocean. In the late 1270s, the joint judges and diet of Astringen and Wanger-land wrote a request to King Philip III of France in which they asked for certain privileges for their merchants. Quite diplomatically, they also re-minded Philip of their participation in the crusade which his late father (St.)Louis had undertaken to Tunis not long before. By this time, the Weser Frisians had been free from feudal overlordship for more than a century. Instead it was their local aristocracy, consisting of allodial peasants, whosteered public life. From their midst they chose judges in rotation to regulate communal and political matters. It was their duty, amongst other things, to conclude treaties with external parties, to send delegations to the inter-Frisian assembly at Upstalsbam in Brokmerland, to draw up statutes for its inhabitants to live by, and to negotiate with neighbouring Frisian lands –more than once with Astringen – for the compensations of casualties and injuries after violent clashes.The Christian faith had been preached to the Weser Frisians by the Northumbrian St Willehad at the behest of Charlemagne in the 780s, after he had subjected all of Frisia Magna to his rule. It was in Blexen, Rüstringen, that Willehad died in 789. Around 1100, an anonymous anno-tator of Adam of Bremen’s History of the Archbishops of the Hamburg Church boasted in a scholion that the Frisian lands in the Bremen diocesecounted no fewer than fifty churches. The first monastery, a Benedictinefoundation in all like lihood, had been established in Reepsholt (Astringen)in 986, but it would take more than two centuries before the next ones followed. First, around 1200, a Benedictine double monastery in Meerhusen was established by Hathebrand, the first abbot of Feldwerd Monastery in Fivelgo. After a reform in 1228, Meerhusen became a nunnery, while its monks joined the Cistercians and founded a new monastery, Schola Dei, in Ihlow, a few miles south of Meerhusen. Both houses were situated in the vast and as yet unreclaimed moors of the Bremen part of Brokmerland. Rüstringen had to make do without monasteries except for a house of the Hospitallers of St. John which was founded near Varel before 1319. All in all, in the thirteenth century there was a considerable clerical potentialin and around Rüstringen. We have no information on the presence of schools there, but some kind of instruction must have been available; for advanced education the Bremen cathedral school seemed to be a good first option. Most evidence of Riustring literacy lies in the Latin charters; the formulas with which they were written and the seals attached to them bear witness to their participating in the international conventions of written diplomacy, but by whom they were written and where in Rüstringen, again, is unknown. Much the same applies to the vernacular documents.

Rolf H. Bremmer Jr

Voor het vervolg zie:

https://www.researchgate.net/publication/261848668_Language_and_Contents_of_the_Old_Frisian_Manuscripts_from_Rustringen_c1300_A_%27Veritable_Mixtum_Compositum%27

[pauljosephrovelli]

Liber V vel Regis

Liber V vel Regis Being the Ritual of the Formulation of the Flaming Star For the Philosophus

A.'.A.'. Publication in Classes C & D by

Frater Apollonius 4° = 7▫

AN CVI 2010 e.v.

Do what thou wilt shall be the whole of the Law.

"Now ye shall know that the chosen priest & apostle of infinite space is the prince-priest the Beast; and in his woman called the Scarlet Woman is all power given. They shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men."—AL:I.15

“Also I welded together the Flaming Star and the Sixfold Star in the forge of my soul, and behold! a new star 418 that is above all these.”—DCCCLXIII:I.11

The pentagram is a traditional magickal symbol; a five-pointed star with the Pythagorean elements attributed to its five points. It is Eliphas Levi in the mid-19th century, who generates a new analysis of this star in his master thesis Transcendental Magic:

"A reversed pentagram, with two points projecting upwards, is a symbol of evil and attracts sinister forces because it overturns the proper order of things and demonstrates the triumph of matter over spirit. It is the goat of lust attacking the heavens with its horns, a sign execrated by initiates."

He then further illustrates a connection with the Goat of Mendes; the mysterious symbol of Baphomet and connects this with the Devil Atu of the Holy Tarot. In The Key of the Mysteries, he writes:

"The flaming star, which, when turned upside down, is the hierolgyphic [sic] sign of the goat of Black Magic, whose head may be drawn in the star, the two horns at the top, the ears to the right and left, the beard at the bottom. It is the sign of antagonism and fatality. It is the goat of lust attacking the heavens with its horns."

But a few years later, Aleister Crowley re-evaluates the pentagram and determines that an averse or inverted pentagram represents the descent of spirit into matter—the involution, and what we might refer to as the formulation of the Flaming Star. To this end, Liber Reguli (the prince) is the beginning of the assertion, that yet needs to be matured into one final statement; declaring one’s kinghood. And so the following incantation (from Crowley’s scholion) should be recited at the climax of the ritual and before the final gesture.

I also am a Star in Space, unique and self-existent, an individual essence incorruptible; I also am one Soul; I am identical with All and None. I am in All and all in Me; I am, apart from all and lord of all, and one with all.

I am a God, I very God of very God; I go upon my way to work my will; I have made matter and motion for my mirror; I have decreed for my delight that Nothingness should figure itself as twain, that I might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows. I am not that which is not; I know not that which knows not; I love not that which loves not. For I am Love, whereby division dies in delight; I am Knowledge, whereby all parts, plunged in the whole, perish and pass into perfection; and I am that I am, the being wherein Being is lost in Nothing, nor deigns to be but by its Will to unfold its nature, its need to express its perfection in all possibilities, each phase a partial phantasm, and yet inevitable and absolute.

I am Omniscient, for naught exists for me unless I know it. I am Omnipotent, for naught occurs save by Necessity my soul’s expression through my will to be, to do, to suffer the symbols of itself. I am Omnipresent, for naught exists where I am not, who fashioned space as a condition of my consciousness of myself, who am the centre of all, and my circumference the frame of mine own fancy.

I am the All, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoughts are only the letters of my Name.

I am the One, for all that I am is not the absolute all, and all my all is mine and not another’s; mine, who conceive of others like myself in essence and truth, yet unlike in expression and illusion.

Love is the law, love under will.

[ofbloodandfaith]

The Meal: The specific foods mentioned most often in primary sources are those usually associated with offerings for the dead: raw eggs, some type of small cake, garlic, leeks and/or onions, and fish.[6] Most families placed the meal on top of or inside the small shrine to Hekate they had outside of their door after sunset. The street in front of their house and the doorway into the home created a 3-way crossroads, sacred to Hekate.[7] After the meal was set out, the person placing it did not look back at it, believing the restless spirits who dined became angry at anyone who looked at them; those who looked back could be driven insane.[8] Due to roaming spirits, Athenians did not leave their homes during the night hours of the Deipnon. Although some considered it sacrilegious, and that it would invite Hekate's wrath, persons in extreme poverty would eat the meal.[9] "Ask Hekate whether it is better to be rich or starving; she will tell you that the rich send her a meal every month [food placed inside her door-front shrines] and that the poor make it disappear before it is even served." - Aristophanes, Plutus 410 - (trans. O'Neill) However according to a scholion on Aristophanes found in the Suda,(Suda Epsilon 363, C10th CE, trans. W. Hutton) it was widely known that the poor would take the offerings and this was even encouraged by the goddess. "From her (Hekate) one may learn whether it is better to be rich or to go hungry. For she says that those who have and who are wealthy should send her a dinner each month, but that the poor among mankind should snatch it before they put it down.' For it was customary for the rich to offer loaves and other things to Hekate each month, and for the poor to take from them."

Deipnon - Wikipedia

What I find interesting here is what is said about the poor and homeless:

"From her (Hekate) one may learn whether it is better to be rich or to go hungry. For she says that those who have and who are wealthy should send her a dinner each month, but that the poor among mankind should snatch it before they put it down.'

What food is said to be for her and the dead:

The specific foods mentioned most often in primary sources are those usually associated with offerings for the dead: raw eggs, some type of small cake, garlic, leeks and/or onions, and fish.

And what is said about what makes a crossroads:

The street in front of their house and the doorway into the home created a 3-way crossroads, sacred to Hekate.