Guess who's been into Greek mythology in these two months? Yeah, that's me, and I had to draw Hermes.
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Guess who's been into Greek mythology in these two months? Yeah, that's me, and I had to draw Hermes.
Hermes and the Infant Dionysus
Aka Hermes loves his wittle brother very very much
apollo
wip :)
--Didn't write this and don't know who did--
But I absolutely love this poem so much!!
"Hermes Psychopompos"; the guide of souls to the Underworld.
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One fundamental perception of Dionysos by the Italic people of Apulia, as we know him from their figure-decorated pottery, concerns the god’s role in the promise of a blessed afterlife. His connection with the underworld has been well established by a volute krater attributed to the Darius Painter, now in Toledo, where he touches the hand of Hades in the presence of Persephone. [Pictured above]. But this is a gentle underworld scene, where a tame Kerberos, tied to a column is teased by a cute paniskos, and maenads dance off to the left. This is the promise to those who participate in his mysteries. So, the nude youth, often called Dionysos, who participates in dozens of Dionysiac processions, is best understood, I believe, as the assimilation of the deceased with the god himself, and as such is a consoling image for the living who know that for them death will have no sting.
"Dionysos and the Blessed on Apulian Red-Figured Vases" by Thomas H. Carpenter, from A Different God?, 2012. Image from the Getty.
I’ve been listening to “Blood Moon” by Saint Sister a lot this season and it inspired this piece of a spooky Minoan Artemis dancing in the woods.
💀🍷 Dionysus and Ariadne
So I’ve been thinking about why this muse left me. And I think I figured it out. Much of what he was doing was too… vanilla.
Like, what is the essence of Dionysus? What is the core of his being? It’s formless chaos really. Who is Dionysus? He’s a god so beautiful and androgynous that its hard to tell what sex he even is, and he doesn’t particularly care, because he’s both and neither and more. He’s madness and drunkenness and debauchery and weirdness wrapped up in an ethereal beauty that cannot be described. Sometimes he wears the guise of a man, sometimes a woman, but he always leaves you questioning, and the more you question the better.
He’s the essence of an orgy and barhopping and quiet contemplation and a joyful celebration all in one. He’s the god of madness, of wine, of theatre, the patron god of all non-binary people, the joyful upender of morals and norms, the one who throws everything you knew about yourself and the world in the shredder and makes you question it all.
He’s the god of pleasure, not love, the god of kink and wildness and throwing caution to the wind; it should be strange, weird, bizarre, nasty, dirty, messy and wild; and yet it should also be intimate, intense, satisfying, curious, playful, joyous and serene.
He should enter the room naked, his dick glowing like the sun, and when someone blushes and objects he should ask why you can’t take your eyes off it and why anyone should be nervous or embarrassed about nudity. His very presence is drunkenness, his very spirit that of change.
He’s a being of metamorphosis, endlessly evolving, never the same twice, always leaving people on their toes. He doesn’t ask or think, he acts, always in motion and doing what he pleases, for he is the very spirit of youthful exuberance. He sweeps you off your feet and leads you to sensations you didn’t know were possible.
Other gods curse mortals by turning them into things, but Dionysus uses them as a blessing. To shift and change one’s form is divine, like an actor playing a role, and they range from the banal to the intriguing to the absurd and the terrifying. But never is it expected.
He gives you taste of the ambrosia, acts playful and enticing, and yet dangerous too, for his moods shift and change like the wind. He addicts you, enthralls you, drags you into new places you’re not certain you want to go but cannot come back from, and yet always leaves you wanting more. He leaves an impact upon your mind and body, irreversible and impossible to forget.
He makes you break your morals and your codes, makes you lose yourself and make mistakes, makes you question how you could do such things when you’re normally so restrained and in control. But he is the very essence of losing control, the very essence of you indulging in your wildest, most intense, sometimes most depraved pleasures, and he does not judge you for it. It comes without warning, without expectation, and you can’t say no, not because he forces you, but because you cannot find it within yourself to turn down what is being offered.
He is the reason you stare at yourself in the mirror, asking if you should go back to bed, knowing what awaits you there. Not out of fear of him, or of yourself, but out of fear whatever he shows you next might be your newest addiction, your newest perverse craving you can’t control. And then he wraps his arms around you, fills you with pleasure unending, assures you he’ll never judge or reject you, and you go willingly with him to bed, and the taboo experiences he provides and revels in.
He is comforting, and he is disquieting. He is beautiful and terrifying. He is unfocused and direct. He is the twice born god Dionysus, god of madness, wine, revelry, metamorphosis, pleasure, and theatre. Where he walks, people lose themselves willingly, for such is the pleasure he provides. He gives without hesitation, holds nothing back, and questions everything, for he is what he gives.
He is both exactly what you think he is and exactly what you think he’s not. He’s a wild eyed enigma, deep in his cups, and a clear eyed philosopher ready to refute your every objection.
He is Dionysus the Liberator, freeing you from all things, from your fears to your morals, showing you what truly exists in your heart, and giving you all the depraved pleasures you deny yourself, and many you cannot even fathom. Where others see horror, he sees new experiences. Nothing can deter him, and he’s liable to drag you with him.
He is Dionysus, endlessly dynamic, endlessly changing, impossible to define perfectly, for any definition is in and of itself limited. Dionysus has no limits of being, he is whatever he chooses to be.
Keen-minded Hermes, light-fingered one, light-footed one, quick and cunning, bright and merry, ever watchful, ever agile, ever sharp of wit.
The wings at your feet carry you to any landing-place, in any realm; wearing the cap of Aidoneus, you tarry, unseen by mortal mane. Wielder of the golden sword, player on the shepherd’s pipe, god of herdsmen, god of thieves, god of cities and of pastures, rustic and urbane, you walk the line between contradictions. Hermes of the borderland, Hermes of the threshold, god of the uncertain, consistent and contrary, you stand in the doorway, you stand at the edge; the knife-sharp boundary between two worlds is yours.
Hermes, child of rich-tressed Maia and thundering Zeus, I thank you for your many gifts, I praise your might.
I see many Neopagans who are unable to separate themselves from Christian ideas of "Grace" in that divine favor or blessings are something that are bestowed upon or withheld from you for a specific reason or as a reward or punishment, when that is not at all how ancient peoples thought about the Gods and their Providence.
Providence is, simply, the goodness of the Gods emanating outward, flowing out naturally from them to all corners of the world to each according to their individual ability to receive it. Providence is a spring that overflows and reaches all indiscriminately, unlimited and eternal.
The key here is our individual ability to receive it. If you don't notice the water flowing all around you, you go thirsty, and if you don't have a sufficient vessel for collecting it, you will only get tiny handfuls of water at a time. Blessings are received when we make ourselves a suitable vessel for them: We make ourselves more receptive to their goodness by improving ourselves through piety and cultivating virtue.
This is an attitude that I don't find very often in Neopagan spaces: Far too many people are preoccupied with offending the Gods, as if such a thing were possible, and being "cursed" or "abandoned" by them, when in reality the Gods are everywhere: There is nowhere that they cannot be, no corner of the universe that they do not reach. To fret about whether the Gods will curse or punish you is to wonder if the water from that spring won't like you: The question is silly, just drink when you're thirsty.
Providence is something we are solely responsible for making ourselves more receptive to: Anything else is superstition and latent Christianity.
Apollo Vanquishing the Serpent Python by Gustave Moreau (1885)
WIP. Shining Apollon. This is based off of some artwork that I no longer can locate. Just a study.
The worshipers of Dionysos acknowledged his presence in the raw flesh of wild beasts as well as the goblet of wine, in the phallus concealed in the liknon (a winnowing basket that may be used as a cradle for a baby), and also (among the Orphics) in the immortal human soul. Thus, one who was confronted with the presence of Dionysos and possessed by him might feel his power variously: in ecstasy, in inebriation, in sexuality, in spiritual bliss. Such a person became one with Dionysos, and in fact might be called Bacche (feminine) or Bacchos (masculine) after the god himself.
The Ancient Mysteries: A Sourcebook of Sacred Texts, edited by Marvin W. Meyer
We cannot talk about the initiates at the Eleusinian Mysteries learning the authoritative meaning of the events in the way that communicants learn the true meaning of the Eucharist. There were no authoritative texts that explained the Mysteries, and there was no mechanism by which initiates could be effectively taught what they meant. Instead, as Clement suggests, each initiate would have to think about their own experience and develop their own understanding of what they had been through. Experiencing the events a second time as an epoptes would no doubt help with this contemplation. And the initiates, who would be familiar with the story of the rape of Persephone, would quite probably relate their experiences to that story. But there was not necessarily an agreed relationship between the events of the Mysteries and the elements of the myth. If this is right, then we should think of the Homeric Hymn to Demeter itself as an exegetical reflection on the experience of being initiated, rather than simply using it as a key to work out what happened at Eleusis. It is striking that the focus of the hymn is not on the fate of Persephone but on the experience of Demophoon and the mortal household of his family in Eleusis.
Mystery Cults in the Ancient World by Hugh Bowden
and i sing of dionysus — o! ivy-crowned god with a smile as dark as the secrets he keeps. i sing and i dance, a flurry of humanity let loose until i am joy unbound! the bindings cannot hold me just as they could not hold you! sweet-smelling god, i ask you to bless me as you bless the vines of the wood. may i grow unfettered, reaching up, up, up! may my voice be loud! may my body shift and change! and may this change be a blessing unto you! oh, dark-curled god, flushed with wine and eternal youth — may i bloom, bloom, and bloom! give me the will to never back away from the awe-struck joy that it is to be alive — may i never shrink but only grow as you grew from impossibility. may i find favor in your heart & may your hands turn my meekness into wild opportunity.