this mess is a place

- jasper/jay - 30s - he/him - about - hermes devotee white nationalists, tradfems, fascists, terfs Fuck Off hellenistic-ish polytheist main blog @jasper-bug

[pagansprite]

hello and welcome !

🐛 my name is jasper and/or jay 🦋 🌱he/him lady and she/her dude🌼 🌞30s🌜

i've been a pagan for almost 10 years, my practice rn is mostly hellenistic but im very eclectic

my art tag (digital and writing) is #devart

my personal tag is #spritext

other's art is tagged #art

[bodhi-devotee]

While reading a hymn to the originally Egyptian, now worldly goddess Isis, I found the words applied to interpretations of Kybele/Cybele as well. Comparing their stories and domains only affirmed this. My view of Kybele includes her taking on the offices of Gaia, Rhea, and Hera, in the same way Zeus takes on the role of His forefathers and becomes the "beginning, the middle, and the end of all things". I believe this is a cosmology shared by Emperor Julian, but that's beginning to veer towards off topic.

When taking into consideration this interpretation of Kybele, her being the source of all material existence, of all gods and men, a syncretzation between her and Isis naturally falls together. I’ve talked about viewing the divine, the names and rituals human cultures build, as simply being our way of dividing and labeling a greater cosmic force for our better understanding. I believe there is a strong case that Isis and Kybele are of the same cosmic force; that Kybele and Isis have been refined into seperate autonomous and interactive spirits by humanity’s interaction with and interpetation of the same, ultimately undefinable cosmic force— the force that spurs Creation, Generation, Earth, and the natural world. (Don’t even get me started on the similarities between Kybele and Parvati/Durga!)

I decided to research to see if this syncretization was historically attested. I found someone who conducted their thesis on the subject, specifically in reference to the two goddesses sharing a physical worship cite at Pompeii. This specific theory is very speculative, which the author is the first to admit. But! The essay itself contains fantastic arguments and evidence supporting a well-spread historical syncretization of Kybele and Isis. It was a treat to read, and I decided to pull some of my favorite passages to share with you all. I encourage you to read the original text, linked below.

Mothers of the Gods: A Case for Syncretism in the Cybele and Isis Cults at Pompeii by Robert Caudill

Just a moment of further ado: Please let me know what you think of the passages, of the theory, of my interpretation of Kybele-Isis, or any experiences you have with those goddesses, synchronized or individual! This is an eager invitation for discussion, so sound off however makes you comfortable. Your voice is worth hearing and can enrich those around you, you just gotta use it! Now, the excerpts:

"An inscription marking the rebuilding of a temple at Malcesine notes a dedication to both Cybele (Matri Deum) and Isis for the temple. In this instance, there appears to have been a single temple to both the goddesses, and that they were sharing a ritual space in some capacity. The date for this inscription is unknown, so where the inscription falls in the timeline is unclear, but would seem to provide an example of the cults of Isis and Cybele interacting in a convergent manner. […] Vermaseren further notes a temple of Isis at Eritria that housed and shared space with Cybele."

“Both Cybele and Isis share the epithet of being mother gods. Cybele’s other Latin names by which she is referred, Magna Mater and Mater Deum, literally mean “Great Mother” and “Mother of the Gods.” Isis is occasionally found to have such titles attached to her as well, with an Alexandrian priest of “Isis the Great Mother of the Gods” being attested in the second century BCE, and a dedication at Delos to “Isis, Mother of the Gods, Astarte. In Book XI of Apuleius’ Metamorphoses, the narrator Lucius has a vision of Isis, who tells him of all the other names she is known by, including the “Mother of gods at Pessinus” to the Phrygians, a reference to her and Cybele being one and the same. With Apuleius writing in the century following the destruction of Pompeii, and possibly being an initiate of the cult, this could indicate at least some association between the goddesses within the cult of Isis by that point.”

“The mythological backgrounds concerning Cybele and Isis also offer some points of convergence to consider. The story of Cybele and her consort Attis involves the latter going mad and castrating himself, resulting in his death. Cybele then repents her actions, which caused Attis’ madness, and asks Zeus to grant that Attis’ body “should neither rot nor decay.” The idea of Attis surviving, though not necessarily being resurrected, is an idea that carried on into the Roman adaptation of the cult; that Attis is “saved from dissolution” and that “his disappearance is neither total nor final.” When the Romans adopted Cybele, a “strong emphasis” was put on fertility... Attis, though not necessarily deified, also has some impact on the idea of fertility in the cult of Cybele, as his cycle of sleep and reawakening in the mythological context is likened to seasonal changes as they pertain to agriculture. A strong similarity is present with the cult of Isis, as her husband Osiris is killed and then dismembered by his brother Set. Isis eventually restores his dismembered body, except for the phallus, and he is restored to life by the gods. Like Attis, Osiris’ restoration from death brings about the equation with seasonal fertility cycles.”

“A variety of different iconographic examples of Cybele and lions, in particular Cybele riding or being pulled in a chariot by a lion or lions, can be found throughout the Mediterranean world. Within the riding type, there are specifically the images of Cybele riding a lion in a side-saddle pose as the lion is shown bounding towards the right of the image. This type of iconography appears commonly within the Roman context. [...] While these examples are all from the second century CE or later, there is evidence to suggest that this iconographic image was used in conjunction with Cybele even earlier, with Cybele/Rhea being identified as the goddess riding a lion in a similar pose on the Pergammon Altar, constructed in the second century BCE. This intersects with Isis during the reign of Vespasian, when a coin was produced that included an image of the Iseum Campense on the reverse of the coin. On the pediment is an image that bears a striking resemblance to the images of Cybele riding a lion, but is identified by Turcan as being Isis riding the dog Sothis. Fourth century vota publica coins also bear the images of Isis seated on Sothis in a similar manner, this time clearly holding a cornucopia as well, which brings it even more in line with many of the Cybele images of this type. The significance, if any, of this parallel in imagery is not readily apparent, but it does provide what would appear to be an additional point of convergence in the cults, even if that convergence is just on a superficial level. The incomplete and fragmentary nature of the archaeological record makes it difficult to determine the exact time when each of these cults begins using this type of image, but would seem to stretch back to at least around the time of her importation to Rome with Cybele...”

"Also at Rhamnous, two votive inscriptions to Agdistis and Isis dating to the second and third centuries CE have been found. The legacy of shared space may go back even further, as a Hellenistic shrine to Cybele and Attis at Amphipolis, in Macedonia, was found to contain votive figures and a relief of Cybele, as well as a dedicatory inscription to Isis, Serapis, and Adonis. Again, the documentation provided for the Amphipolis example gives little contextual detail, and so only provides tentative evidence, but still lends some possible credence to the idea of convergence between the cults in this manner."

"In excavations between 1999 and 2001 in the commercial center of Mainz (formerly Mogontiacum), Germany, a portion of a sacred area was discovered which contained a sanctuary to Isis and Cybele... a complex of structures enclosed by a large wall was found, and is identified as sacred space to Isis and Cybele by way of the votive deposits and dedicatory inscriptions to the two goddess found there. [...] If the practice of sharing a cult center between Isis and Cybele had reached a city on the edge of the empire by the end of the reign of Vespasian in 79 CE, then the sharing of ritual space between these two particular goddesses may not have been a completely unknown practice much closer to Rome, in Pompeii, by that time."

[piristephes]

All things dance/Todas cousas dançam

The sun and all things in the morn, The echo of a lyre heaven-strung. The voice that beckons creation to harmony, The light that Phoebus casts, blinding. The peace that drips from the stars, The quiet of laurel burning in the altar.

português:

O sol e todas coisas na manhã, O eco de uma lira dedilhada aos céus. O timbre que enche a Criação co' harmonia, O luzir que Febo lança, ofuscante. O sossego gotejante das estrelas, O quieto louro no altar, queimante.

[wrathful-warhound]

May I request Hera and Zeus as parental figures? Tysm!! 🦚⚡️

Hera and Zeus, on being parental figures

[apollomes-supremacy]

Sometimes you need to accept you will never finish a neat piece and just post it

Abstract god’s design 🟪〰️🌀🔶

[thetelesterion]

While I was moving into my new apartment, my statue of Herakles broke into a few pieces. Finally took the time to repair it, (though my gf did most of the work) using the kintsugi method! I think it turned out wonderfully.

[sag-dab-sar]

Altar June 30 2026. Bit of a tour.

I moved all the Oikos Theoi (Household) to my main altar. So now I only have one altar plus my Kamidana.

On the left. Jar is Zeus Ktesios, purple bag is Agathe Tykhe, glass snake is Agathos Daimon. Statue in center is Zeus Herkeios and Hera Oikos. Right is the boundary Theoi: Hermes with his compass and coins, Apollo Argyieus, and Hekate. Hestia is up above and center of the whole altar (not in this photo). Her "hearth" candle is in the center. I'm very happy with their integration into my main altar.

The "health" Theoi/Diĝirene are in this corner. Hera Antheia she has flower earrings at the base of her statue because she "demanded" flowers on her statue if I was to have her on my altar, that was UPG many years ago but I dare not break it. Ninisina Gula is next to her, the snake she is holding is her son Damu. The white lady & black lord with a they/them bracelet is Nanaya. Hygeia has her purple lavender bag she "claimed" as well as a vanilla scented candle she "requested", I replaced her old big candle because it honestly really didn't smell like vanilla to me it was too faint. Asklepios, his statue has beads that represent the Asklepiades: Hygeia (again), Akeso, Iaso, Panakeia, Aigle; the blue tea candle is his wife Epione. There is also Athena, worshipped on my altar under four epithets but for the sake of this "section" she is Athena Paionia.

These gods get my morning prayer.

The box is for the heroine Pandora and daimon Elpis (hope), still working on how I will incorporate hero worship into my practice.

The other side.

Most importantly My Queen Ereškigal is upper left idol. On her is a pendant for Namtar her sukkal, the bracelet for Ninazu her son. Next to her the black statue is her husband Gugal-ana. He has the white beads of Ĝeštinana during spring & summer when she is a scribe in Kur. In front of them is Ereškigal's cuneiform plaque votive offering used for summer & fall: "Ereškigal Queen of Where the Sun Sets"

Also on this side is Damgalnuna, statue carrying water jug, and attached to her is an ancient replica of her husband Enki. The statue holding crops is Nisaba Gunida (though historically I believe this statue was a Canannite deity). The globe is Gaia & Uraš (yes, both), under the globe is a green stone for the current season Theros (summer). Nirah is the cobra snake, protector of my sacred space as he once protected Enlil's temple. Inana is here represented by the "burney relief", with the black beads representing Dumuzid during his time in the world of the living spring & summer. The red candle is a purification tool representing Gibil. On the wall is Enlil and Ninlil.

The pink saint candle is Mater Dolorosa I'm not sure if I plan to worship her but I placed her on my altar in case. She won't be a third tradition of mariolatry that I once tried, instead she will be worshipped as a hero Mariam in Hellenic hero tradition. This candle faces backwards usually so I don't get any questions.

Full Altar. The bowl on the left is the seasonal libation bowl for summer.

Gods I didn't mention in the close ups:

Ningirima Goddess of incantation is the bell that I ring when addressing the Gods (usually directly before a prayer or libation). On the wall: dagger is Ninĝirsu, the sun disc is Utu Ĝešnu'dikuda Zalage—Utu Shining Light of Justice— purposefully not worshipped as The Sun. The moon disc with stars is Nanna and his wife Ningal Si'iminbi. Athena under epithets: Erganê, Panhellênia, and Phrónēsis. Not really visible but at the foot of Athena is a fancy pen for Nisaba Geštug.

In the top photo you can see my devotional jewelry plate; it is removed during ritual. (Also I hadn't switched Ĝeštinana and Dumuzid's beads yet in that photo.)

If I choose to worship Zoë I'll probably tuck her statue out of sight as best I can as to avoid questions. Again I'm unsure of how my hero worship of Pandora, Mariam, and Zoë will actually develop.

Despite how overfilled this altar seems—like 46 if we count different epithets if they have different representations. The reason for this is, Theoi/Diĝirene are worshiped on specific days throughout the month, as well as some every morning (health), the rest simply listed each night with a short prayer. So while it may seem like a lot, when spread out over a month it doesn't feel that big. Altars/Shrines have always been a huge part of my practice, ngl I absolutely struggle when I don't have one.

All that being said, I only have a few idols ("cult statues").

"The Gods manifested themselves on Earth through the vehicle of their cult statues. Without exactly being the god, the statue was regarded as much more than his or her image, since it was imbued with (but did not in anyway restrict) the divine presence."— Gods Demons and Symbols by Black page 55-56

I had reconsecrated a few statues to be full fledged idols back in 2022, I have asked a few to return back to simple representations.

Now only 2 Diĝirene are fully consecrated as idols: Ereškigal and Inana. Gibil, Ningirima, Nirah should be based on function— I'll work on that probably during my "full altar" day on the 21st. So 5 in total.

Only 4 Theoi are fully consecrated idols— Hestia, Athena, Hygeia, Asklepios. Hera Antheia's old idol was consecrated but she is put away. I will probably consecrate her new one, no UPG but I believe she would like that. So 5 in total.

Thus despite this many Gods on my altar I still keep it manageable with only 10 idols. Any Theoi/Diĝirene/Daimon/Hero is very welcome to animate their representation fully as an idol if they so desire on their own (especially during ritual). I reaffirm this each month when I invite the gods to my altar after I clean and purify it.

-apologize for any spelling mistakes-

[luthienne]

“I beg you to have patience with everything unresolved in your heart and try to love the questions themselves as if they were locked rooms or books written in a very foreign language. Don’t search for the answers, which could not be given to you now, because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps then, someday far in the future, you will gradually, without even noticing it, live your way into the answer.”

— Rainer Maria Rilke, Letters To A Young Poet (via fables-of-the-reconstruction)

[great-gatsby]

every reread kills me a little bit more

[great-gatsby]

reread and enjoy <3

[apollomes-supremacy]

Some Apollo inspired by this post <3

[carpe-astrae]

"To Tethys-Thalassa, Thesis of the Sea"

I sing of the great Mother of the Seas, of Creation, of all things infinite and profound!

Untamable are you - the tides flow at your command, and no man can begin to measure or rival your strength.

Awesome and terrible you are, O goddess, for you are the ocean itself; all might and magnificence is yours,

You are the primordial Creation, the venerable, ever-flowing deep, sprung not from a mother's womb but from the very first moment of existence,

And ever since, you have relentlessly, tirelessly circled the sphere of life.

Ancient are you, yet never growing old, for you are eternal, and are eternity itself.

Your name is a great melody first sung at the beginning of time and never ceasing,

Your form is vast, beautiful, awe-inspiring, striking fear into weak-hearted men,

And adulation into the courageous, who sail upon your seas, who delve beneath your shadowy depths, who stand within your crashing waves with a spirit of pure reverence.

Terrifying are you, yet kind, for you are the waters in which all life finds its origin; all health-giving springs and rivers come from and return to you.

You hold all creatures of the deep as your beloved children, teaching and sheltering them, from the bright surface to the lightless abyss.

Even to men do you push and pull, rocking them in your embrace, testing their bravery, guiding them with your holy, mysterious ways.

All the oceans' colors, moods and depths are yours, for you are all-encompassing, O holy, mighty queen.

Hail to you, who is called Thesis, the font of creation, Tethys, the mother of life, Thalassa, the great omnipotent ocean!

I sing of you in awe and worship.

*Note - within my practice, I choose to syncretize parts of Homeric, Hesiodic and Orphic cosmologies, based on both tradition and personal gnosis, which includes uniting the syncretizations of Tethys-Thalassa and Tethys-Thesis as one primordial goddess of the ocean and creation. Such is the subject of this hymn.*

[leoninebeauty-deactivated202012]

I had to learn this today and I felt like typing this as a reminder and for perhaps anyone else that needs this :

Often times, you won’t have a dialogue with your gods every day, and sometimes they can even be silent for weeks or months. And that’s okay - part of that is learning to listen, and another part is, they just simply won’t have a message for you all the time. Silence doesn’t detract from their presence in your life nor does it detract from the significance or meaning of your relationship with them. And that can be really difficult to deal with, especially when you read and hear about so many pagans that seem to experience cool interactions with their gods all the time - just remember that you aren’t reading all the times they tried talking or praying to their gods and heard nothing in return. You also won’t get signs from the gods all the time either, and for most people they are rare. All of this is normal and okay. All droughts receive rain at the end - keep your head held high. Your gods care, and they are there, even if you don’t notice.

[pagansprite]

i havent posted it but i did a portrait of zeus and hera and he has a peacock feather earring and she has an eagle talon earring

[antflights]

Zeus design ✨✨

totally didn't get lazy and give up on cleaning it up 💯

[medusaspeach]

the littlest brother

[pagansprite]

praise artemis for the trees that give shade in the city. things would be so much worse without you.

[pagansprite]

also, i don't expect to talk about it a Lot, and def not a lot in detail, but if anyone wants me to tag for pregnancy/birth talk, just lmk