After making public my recent text on the Grammatēmerologion, the lunisolar calendar system I use for my Mathesis work, I’ve decided to go ahead and make another text for myself. This latter text is something I don’t plan on making available, since it’s little more than a compilation of oracular verses, wisdom texts, and hymns; due to the copyrighted nature of some of the translations (even if I’m changing them heavily to reflect something I find more fitting based on alternative translations from the original Greek), I don’t think I can or should make this public, as it’d probably put me on uncomfortably thin ice that I don’t care to skate on. If you’re interested in some of these original texts, here are some references for you to check out:
- The Oracles of Apollo: Practical Ancient Greek Divination for Today by John Opsopaus (2017)
- Biblioteca Aracana website maintained by John Opsopaus (Apollonius Sophistes)
- Oracle Bones Divination: The Greek I Ching by Kostas Dervenis (2013)
- Würfel- und Buchstabenorakel in Griechenland und Kleinasien by Franz Heinevetter (1912)
- Orphica: Nova editio accurata in usum praelectionum Academicarum et scholarum. Unknown author (1818).
- Hellenic Gods
The reason for my compiling this new text is that…well, basically, I don’t like having books in my temple space. It’s a personal quirk of mine, but if I can avoid it, I prefer to have my books on my bookshelves where the rest of them are, so that if I need to reference them, I can just reach out and grab one rather than have to enter my temple space unnecessarily. For instance, I’ve had Dervenis’ Oracle Bones Divination stashed with my Greek stuff because it’s the text I use for astragalomancy, or Greek knucklebone divination; it’s been down there for quite some time, so it’s ended up picking up that faint incense smell common to books gotten from New Age stores. I haven’t removed it from the Greek shrine area because I keep using it there, though at the cost of when I want to reference it, I typically put it off because I don’t like fiddling with my shrines if I’m not actually going to work with the shrines or, at least, not in a state of purity. Now, by compiling my own text, I can print out a copy of what I need, store it in a binder, keep the binder in the temple, and move the book to its proper place back on the bookshelf. I plan on also keeping a binder-copy of the Grammatēmerologion for much the same purpose, too.
It makes sense to me, at least.
One of the things I plan on including in this new binder-text are a selection of the Orphic hymns (Ὀρφικοί Ὕμνοι)—you remember those, right? They’re the hymns that were commonly associated with the religious sect of Orphism in the classical age, and were further attributed to their mythological founder Orpheus. Though they have mythological origins dating back to prehistory, it’s more likely that they were written anywhere from the 6th century BCE to the 4th century CE. Among many other esoteric, ritual, magical, and religious texts, the Orphic Hymns have withstood the test of time as an inventory of some 90-ish (depending on how you count them) prayers that invoke the various gods, goddesses, and spirits of the Greek spiritual cosmos. I’ve used them countless times both in my magical works as well as my religious offerings, and even Agrippa has great things to say about them when he discusses the power and virtues of prayers and hymns used as incantations both for religion and for magic (book I, chapter 71, emphasis mine):
Besides the vertues of words and names, there is also a greater vertue found in sentences, from the truth contained in them, which hath a very great power of impressing, changing, binding, and establishing, so that being used it doth shine the more, and being resisted is more confirmed, and consolidated; which vertue is not in simple words, but in sentences, by which any thing is affirmed, or denyed; of which sort are verses, enchantments, imprecations, deprecations, orations, invocations, obtestations, adjurations, conjurations, and such like. Therefore in composing verses, and orations, for attracting the vertue of any Star, or Deity, you must diligently consider what vertues any Star contains, as also what effects, and operations, and to infer them in verses, by praising, extolling, amplifying, and setting forth those things which such a kind of Star is wont to cause by way of its influence, and by vilifying, and dispraising those things which it is wont to destroy, and hinder, and by supplicating, and begging for that which we desire to get, and by condemning, and detesting that which we would have destroyed, & hindered: and after the same manner to make an elegant oration, and duly distinct by Articles, with competent numbers, and proportions.
Moreover Magicians command that we call upon, and pray by the names of the same Star, or name, to them to whom such a verse belongs, by their wonderfull things, or miracles, by their courses, and waies in their sphear, by their light, by the dignity of their Kingdome, by the beauty, and brightness that is in it, by their strong, and powerfull vertues, and by such like as these. As Psyche in Apuleius prayes to Ceres; saying, I beseech thee by thy fruitfull right hand, I intreat thee by the joyfull Ceremonies of harvests, by the quiet silence of thy chests, by the winged Chariots of Dragons thy servants, by the furrows of the Sicilian earth, the devouring Wagon, the clammy earth, by the place of going down into cellars at the light Nuptials of Proserpina, and returns at the light inventions of her daughter, and other things which are concealed in her temple in the City Eleusis in Attica. Besides, with the divers sorts of the names of the Stars, they command us to call upon them by the names of the Intelligencies, ruling over the Stars themselves, of which we shall speak more at large in their proper place. They that desire further examples of these, let them search into the hymns of Orpheus, then which nothing is more efficatious in naturall Magick, if they together with their circumstances, which wise men know, be used according to a due harmony, with all attention.
But to return to our purpose. Such like verses being aptly, and duly made according to the rule of the Stars, and being full of signification, & meaning, and opportunely pronounced with vehement affection, as according to the number, proportion of their Articles, so according to the form resulting from the Articles, and by the violence of imagination, do confer a very great power in the inchanter, and sometimes transfers it upon the thing inchanted, to bind, and direct it to the same purpose for which the affections, and speeches of the inchanter are intended. Now the instrument of inchanters is a most pure harmoniacall spirit, warm, breathing, living, bringing with it motion, affection, and signification, composed of its parts, endued with sence, and conceived by reason. By the quality therefore of this spirit, and by the Celestiall similitude thereof, besides those things which have already been spoken of, verses also from the opportunity of time, receive from above most excellent vertues, and indeed more sublime, and efficatious then spirits, & vapors exhaling out of the Vegetable life, out of hearbs, roots, gums, aromaticall things, and fumes, and such like. And therefore Magicians inchanting things, are wont to blow, and breath upon them the words of the verse, or to breath in the vertue with the spirit, that so the whole vertue of the soul be directed to the thing inchanted, being disposed for the receiving the said vertue. And here it is to he noted, that every oration, writting, and words, as they induce accustomed motions by their accustomed numbers, and proportions, and form, so also besides their usuall order, being pronounced, or wrote backwards, more unto unusuall effects.
In my work, I typically use Thomas Taylor’s 1792 English translation, which are arguably among the most well-known and are useful in magic for their rhyming and well-metered format, though Apostolos Athanassakis put out a new translation in 2013 which is arguably more literal and faithful to the original Greek. I’ll also take the opportunity to point out that Sara Mastros of Mastros & Zealot: Witches for Hire is making a new set of translations, as well, which you can check out on her Facebook page. HellenicGods.org has the original polytonic Greek texts for the hymns as well, which are useful in their own times and needs. All the same, regardless what translation or style you use, the Orphic Hymns have power that truly have withstood the test of time; I highly encourage you to use them, if you’re not yet doing so, or at least give them a read-over a few times, as they give period-appropriate descriptions of the gods the Hellenes and other Mediterranean peoples worshiped and invoked.
One of the things about the Orphic Hymns might confuse people is that there are sometimes multiple hymns for the same god; for instance, Zeus has three, Dionysos has four, Hermes has two, and so forth. Each hymn, however, is clearly labeled as being distinct; Taylor gives the ones for Zeus as To Jupiter, To Thundering Jove, and To Jove the Author of Lightning, or in their respective traditional Greek appellations, Zeus, Zeus Keraunios, and Zeus Astrapaios. Though these are all Zeus, what gives with the different prayers? The idea lies in something called epithets and aspects of the gods, which was easily understood in Hellenic times but may not be as easily understood to us modern folk. Basically, a single deity could reveal themselves in any number of ways, or take on special offices and patronage in certain circumstances that they wouldn’t necessarily take on otherwise, and each of these aspects had a different epithet to distinguish that specific instance of the god, and often had different temples as well. For instance, Poseidōn is the lord of the seas, to be sure, but there’s also Poseidōn Sōter (who keeps people at sea safe), Poseidōn Asphaleios (the averter of earthquakes), and Poseidōn Hippios (creator and tamer of horses). Poseidōn is Poseidōn is Poseidōn, but you wouldn’t go to Poseidōn Hippios to ask for no earthquakes in the coming year. You can kind of think of it like how Mary mother of God is also Our Lady of Good Counsel, Our Lady of Navigators, Our Lady Undoer of Knots, or any other number of titles based on specific miracles she works or in particular places where she’s appeared; another modern parallel is the notion of caminos or “roads” of the orisha in Yoruba or Yoruba-derived religions like Lukumí.
For me, the idea of having multiple aspects of a god that can be approached separately isn’t hard to understand, but what does bring up an interesting problem is how to make use of some of these approaches in a modern system. For instance, in my Mathesis work, I associate each of the letters of the Greek alphabet to an element, a planet, or a sign of the zodiac according to the rules of stoicheia. It would be great, then, to have a deity presiding over each letter to approach that deity specifically for the blessings and wisdom of that specific letter. However, there are overlaps between some of these sets of attributions. For instance, Zeus is the god of the planet Jupiter as well as (according to Agrippa’s Orphical Scale of 12 in book II, chapter 14) the zodiacal sign Leo. Moreover, using Empedoclēs as a guide for associating the gods to the elements (clarified by the ever-wonderful help of John Opsopaus), Zeus is also given rulership over the element of Air. In this case, we have three separate patronages under one god, which could be considered three mathetic aspects of Zeus. Not all the gods have this quality of having multiple stoicheic patronages, but a few of them do:
- Aphroditē: ruler of the planet Venus and the zodiacal sign Taurus
- Hermēs: ruler of the planet Mercury and the zodiacal sign Cancer
- Hēra: ruler of the zodiacal sign Aquarius and the element Earth (according to Empedoclēs)
- Zeus: ruler of the planet Jupiter, the zodiac sign Leo, and the element Air (according to Empedoclēs)
- Arēs: ruler of the planet Mars and the zodiacal sign Scorpio
Unfortunately, of these gods, only Zeus has three separate Orphic hymns, and Hermēs only has two (one of which is for Hermēs Khthonios, or Underworld Hermēs, which I find most apt astrologically to represent Mercury retrograde). This is also complicated by the fact that some stoicheic forces are associated with multiple entities I recognize that could be approached by, some of which have Orphic hymns and some don’t (those that do are linked in the list below):
- Earth: Hēra, Gē
- Mercury: Stilbōn, Hermēs (when Mercury is direct), Hermēs Khthonios (when Mercury is retrograde)
- Venus: Eōsphoros (when Venus sets before the Sun), Hesperos (when Venus sets after the Sun), Aphroditē
- Mars: Pyroeis, Arēs
- Jupiter: Phaethōn
- Kronos: Phainōn
All this is made more complicated by the fact that the footnotes from Taylor can be both helpful (in understanding the writing of the Hymns) as well as confusing (for us outside a strictly Orphic system), such as in a footnote from the hymn for Gē:
According to Orpheus, as related by Proclus, in Tim. p. 292. Earth is the mother of every thing, of which Heaven is the father. And the reader will please to observe, that, in the Orphic theology, Rhea, the mother of the Gods, the Earth, and Vesta, are all one and the same divinity, considered according to her essential peculiarities.
From that particular footnote, I glean two things:
- That the notion of aspects of gods is indeed something we should respect and understand in our modern practice, and even might be considered to apply at higher levels where individual un-epitheted deities may be aspects of a yet higher one (such as Rhea, Hestia, etc. of the Earth-Mother).
- That my attribution of the Sphairai of the Dyad according to my Mathetic Tetractys of Life to Heaven and the Earth is a solid one.
There’s also the issue of how far I want to go in associating some of the other entities of the Hellenic cosmos to the stoicheic forces based on what’s present in the Orphic Hymns. For instance, there’s a hymn To Fire, but this is more accurately “To Aithēr”, and aithēr is a whole lot more than just fire, both cosmically and religiously; do I want to equate the two for the purposes of stoicheic associations? What about Water with Okeanos, or Air with the hymns to the North, South, and West Winds? Do I want to give Pan to Spirit, along with Dionysus, or should I give that slot (or both) to Nature instead?
So what does this all mean, and where does this all leave us? For one, I doubt that any Orphics of the classical period managed to pass on their cult to the modern day, so I don’t think we have any living experts on the tradition to clarify some of the specific purposes of the Orphic Hymns to us, especially where one deity is given multiple hymns, sometimes according to multiple epithets and sometimes not, and even where epithets are given, they’re often exceedingly obscure (but if there are any, please feel free to hit me up, I’d love to ask you some questions). For another, I’m reminded that my ideas for associating the letters of the Greek alphabet to the Hellenic theoi and daimones still need some refining, either so that I end up with only one entity per letter, find a single epithet or aspect of an entity that has multiple letters for each letter, or a neat system that can accommodate multiple entities per letter. For yet another, given Taylor’s footnotes, I have quite a bit to read of Proclus and some of the other Neoplatonists so as to fortify my knowledge and make better-informed decisions about some of these associations. This isn’t to say I’m looking to set the map in stone from the get-go without deeply exploring the terrain first, but that I’m trying to plan my best first attempt at exploration based on the knowledge and resources available to me.
I love the Thomas Taylor hymns, and use them regularly in my own work. I don’t think you have to practice some sort of polytheistic Hellenismos to derive benefit from them, either — the hymns to Saturn, Hermes, Jupiter and so on work quite well for the planets; the ones to Nature, to Pan, to the Stars, and to the Winds seem to work quite well in modern local nature worship; the one to the Nymphs, Mnemosyne, the Muses, and so on work quite well for inspiration-seeking.
From a technical perspective, I DO think it’s beneficial to the mental training that goes alongside spiritual training, to learn to write poetry to a technical rhyme scheme and metrical scheme. Some sort of rhythmic and/or rhyme-scheme training has been part of the process of educating poets and priests and rhetoricians for thousands of years — and it’s for that reason that I wrote my Neo Orphic Hymns a few years ago. Ironically, though I’ve them to others for use, I rarely use them in my own rites myself; basically I charged and empowered them and let them go. Just as there’s something beneficial in learning to write the poetic forms yourself, there’s also something beneficial in hewing to forms set by others rather than just doing it the way you want to.
Agreed; I’ve been using the Orphic Hymns since my earliest days in Hermetic magic, apart and outside of any worship of the theoi. They work, enough said.
But oi, poetry can be hard, if you actually try to stick to meter. I had quite the time getting my geomantic orisons set right so that the meter matched within (but not across) each orison in a pleasant way. Definitely a learning experience, especially if you’re really sticking to constrained forms of writing!
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