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3rd Bardot Blog: New Greek Mythology: A Recent Literary Review of the LABA

Charting of Greek AgesOld Stuff as Real Stuff, and New Stuff, therefore:

The Author of a very recent book, Adam Nicholson, exemplifies most of what is wrong with the academic adherence to the Pre-Classical Tradition of Classical Greek Scholarship. It strictly stipulates the Olympian Pantheon as the only valid belief system ascribed to the centuries before the Greek Dark Age, from 1190 to 800 BC. It c0nsigns to purdah any writing of prehistorical fiction that replicates the greatest myths originated by pre-Hellenes’ and earliest Greeks’ Great Oral Tradition, 1625 to 1220 BC. He affects himself as a prehistorian, but reveals himself instead just another autodidact out of so many at the solely literary perspective of what Early Greek Mythography recited and howsoever rendered.

Why Homer Matters has been under recent review, by Bryan Doerries for the New York Times Book Review Section. The yachtsman baron Nicholson insists that we learn of the several epiphanies inspirited by Homer through his own recited cruising over the many seas that still comprise the Mediterranean Sea as known by their names during the Late Aegean Bronze Age. As usual he names them and terrestrial locales and mythic personages by spellings in Latinized English in what’s called the Oxbridge manner of their orthography. Having brought himself to ports or landfall settings of those seas’ once exotic shores, he suddenly vaunts himself under the Muse Mnemosyne, and by her allowances he expresses her supposed pet peeve that nobody really can understand Homer as an armchair scholar. That is also the take of the Reviewer, a drama critic, upon Nicolson’s departure from “the reigning orthodoxy” about the origins of the Trojan War Era. Its hostilities must be held a composite conflict drawn from warfare as far back as 1800 BC, subsequently redacted, then distilled to recitative epics since the 13th century BC. What was finally brought too alphabetic writ just before 700 BC ended the reigning orthodoxy of Hesiod at affixing seas, lands and personages by the prehistoric Greeks of his Heroic Age. For it was that Age that led into the Classical Greek Mythology that Homer and he conditioned their contemporaries as the only acceptable historical opera of Classical Greek Mythology.

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Legend: From bottom to top, a charting of Greek Prehistory by its Prehistorical Progression to Ancient Greek History >

Because this particular writer is now an old man, he can just barely guess where Nicolson got his special updates on Homer, of the conventional sort that he began to learn as a boy student of Greek. I must hazard the author possesses a highly redacted retention on whatever he learned about the Master, notwithstanding the Mother Muse. For instance, most all classic scholars from the 1950s onward had to suffer still the pestering of the pre-WWII Oxbridge Dons while their learnings of the Late Aegean and Eastern Mediterranean Ages. I prefer to call them the High Professoriats by conceding them enormous, even outsized influence upon how and what is (or must be) taught of Greek and Roman cultural literacy for mainstream retention by well-educated humankind. Such a stripped down literacy has been replete with mistakes about what the prehistory of the Ancient Greeks because they were poor historians who had purged or expunged so much that they deemed disgraceful by their disgraced forbears. It should be recalled that the High Professoriats once insisted that the Trojan War was a century older than its best substantiated duration, from 1250 to 1240 BC by the middle dating method of the Egyptologists. Carl Blegen estimated that particular duration late in his successful lifetime upon two very famous digs — of Nestor’s Anaktora at Ancient Pylos, the Chora of Messenia today, and of Fortress Ilion and City Troy at unearthed Hissarlik, Turkey. Those highly offending arm-chair scholars defined the bardic career of Homer to have spanned from early in the Greek Dark Age of the 12th century BC. For only by way of recitative compositions of rhapsodists living from 1187 to 777 BC could Homer’s oral tradition of epic recitals have survived so marvelously intact.

The latter date demarcates the Lyric/Archaic Age by a beginning epoch which is best termed the Greek Renaissance. It was as brief as that one century because Homer and Hesiod passed their lifetimes and creative careers within it as well. For the High Professoriats have always refused to tell us of college matriculations that the Ancient Greeks soon arisen after them both had not the least idea of how to date the Trojan War or any great events before it. Somehow Nicholson fails to mention the many worthy prehistorians that have placed Homer for living in the 12th century, but then the 11th , and for a very long time afterwards, during the 9th century. Hesiod was first deemed an admiring younger fan of Homer at festival poetry recitals of the 10th century’s most talented rhapsodists, although nobody could pin down the existential facts that lay behind his talents for misogyny, such as permeated his acculturation as first master by the Ancient Greeks. Scholars have finally had to admit of an Athenian/Ionic orthodox polytheism centered upon their Greek Olympian Pantheon as religion sine qua non. The ancient stylizations of gods and goddesses intrusive into the lives of personages who populated the Heroic Age just happened to turn-out slyly disrespectful and sometimes defamatory of great heroines, titanesses, queen matriarchs and queen consorts to patriarchs. So the Eighth century thrust of the brief Greek Renaissance came out of an obscure era of earliest “Archaic” Greek festival drama, which had not survived as written down, but was festively enacted from really awful playbooks by ahistorical Greeks.

Ignorance Remains a Bliss:

Pedant Dons and autodidacts like Nicolson haven’t ever conceived possible an early literary Greece by an evolution of mythic writ off syllabaries. Or one that serendipitously anticipated the masterpiece recitations of wondrous rhapsodists plying the recitative trades throughout the Greek Dark Age. They also do not consider west coastal Anatolia as early established of such a literacy, offering mainland and offshore haven in waiting for active scribes such as crossed from the once most ascendant regions and cultures such as the Saronic Gulf Rim. Instead, the tenet of high academia still goes, nothing could ever have been written off any of the pre-Hellenic syllabaries of either Linear A Minoan or Linear B Oldest Greek, Both were well-employed during the six Late Aegean Bronze Age centuries, and especially so by the early Fifteenth and throughout the Fourteenth and Thirteenth BC. To amend that consensus had taken Michael Ventris to prove otherwise, that scribes at their syllabaries availed themselves of sufficiently viable portable media. The scripted Oldest Greek at length captured the euphony of a robust, highly nuanced vocabulary and a grammatical range of astonishing linguistic advancements. Such had become of its popular rules and traditions awhile strictly orally recited and brought to writ by scribes of syllabaries .Such a vista into the far past works hypothetically for our own working purposes, albeit a jotting down best suited to tabular writ. The last form of scripting a recitative language has itself barely survived from the entablature of accountancy and annotation (effectively only jottings). And yet across the Aegean, the west coastal Greeks of Anatolia never knew of cuneiform writ which managed to expound Hatti, or Hittite speech, long before their Imperial Age, 1380 BC, ff.

From Alice Kobers’ clarity at constructing consonant/vowel pairings, and proving syllabic writ at advanced evolution, Ventris finally realized the decoding of Linear B; what had been called for most decades before the 1950s Linear Minoan B entablature. Discovered and compiled off the digs, that Minoan language proved a Greek in replication of an advanced evolution as writ. Scholars were still only reluctantly induced to admit, after much protest shouted loudly, that a very mature Oldest Greek was achieved by an advanced literate elite along the mains and fareways of Greek exported maritime commerce. Heralds and couriers employed scribes along the entrepôts most frequented during the Fifteenth century BC, ff… That preceded 1450 BC, the still established pivotal date for when Mycenaean conquest of Minoan Crete to dominate thereon the highly advanced culture of the Island. Until the abandonments of the Cretan palace metropols of the Late Minoan Palace Era, Linear B Oldest Greek must have been productive of mythography by syllabic writ over a fifty years span.

Some big questions still remain of a gestalt nature: ‘Why wasn’t Minoan syllabic writ, either Linear A or B, transposed from literary tablature to some alternative portable media elsewhere deposited? Why not authors at good yeoman duty as scribes alike Ancient Cypriots or Rhodian Islanders, either of whom lived in small colonies or enclaves over the last three centuries of the Late Aegean Bronze Age? Why weren’t the copious recitations comprising the Trojan War Saga transposed into Greek Mythography off the popularly performed rhapsodies overlapping the first centuries of the Greek Dark Age?

Answer: The Sub-Mycenaean and Iron Ages no longer utilized syllabaries because illiterate Illyrians, Dorians, or Denaric Alpiners in general compelled a waning highly literate age to become lost within their savagery and ugly ignorance.

Is that, though, really to be believed?

The Rhapsodists of both Light and Dark Age Floruits

Those are the queries that lead me to hypothesize working syllabic writ of whole works of a literate equivalence to popular rhapsodic recitation. The rhapsodists were the unwitting, perhaps even the inadvertent transcribers who subsequently enabled a convergence of popular transcription until they became instead the first transpositions or “translations” into alphabetic Greek by the early Eighth century BC? For therein lies the answer to the composite big questions poised above. Too which I can add, the robust subject matter of heroes, heroines and glorious regions of the Heroic Age fed popular interest to compose by either forms of an excellent, most orally recitative Greek.

Hypothetical big questions can and do lead into other sound working hypotheses. They yield at last robust and yet realistic speculations about robust compositions read aloud rather than silently read.. That quick-step evolution cannot disgrace the earliest writ accomplished by Lyric Age Anatolians who could barely but who spoke eloquently an Oldest Greek of an Ionian inflection, or of dialect developed from Greek of the alpine Peloponnesus’ Arcadia, before the Trojan War Era (1260 to 1200 BC) had ended. Why, accordingly, weren’t Homer’s copious sources from within an ending Light Age, so early admissible as epic redactions of copiously verbose recitations by  rhapsodists who sprung up early in the Greek Dark Age? They, all else said, were the popularizers of writ, and rhapsodists such as Homer had elite scribes available them to take down dictation or transcribe collaborations of literate scribes and inspirational bards… The two masterpiece epics, earliest ever composed to draft writ, became copied regularly, thus further popularized.

That means only a final quick step, or easy leap, to masterly edited manuscripts. For that’s how I once was taught were the richly sponsored versions so formally commissioned into full manuscript projects and exercises. Illustriously directed by the tyrant Peisistratus of Athens in the Sixth century BC, thereby the first cited full manuscripts of The Iliad and The Odyssey. With that edit milestone by Greek prehistory, so too when Athenian historic mythography The Bardot Group concludes its careful explications of how and why Homer mattered so early and greatly to both the Great Oral Tradition and to the pell-mell excitement which charged earliest alphabetic Greek so immediately within the Eighth century BC.

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Legend: A Portrait of Peisistratus which enacts his bold and vainglorious moment during his Archonship to rule Athens, whereby he appeared as though appointed to the title of governance by Athena in appearance herself to the masses. Here he’s at parade with the Goddess standing beside him, before he used his dramatic sensation to pull off a coup d’etat over earliest Greek democracy by becoming a tyrant by divine acclamation. Peisistratos subsequently commissioned a transcription of Homer’s epic masterpieces to the first ever manuscript known and contracted.

The Intolerances of the Ancient Greeks and Ancient Historians

Allow me a brief exposition of how the Athenians made sure that Homer mattered very little to their orthodox histories of the earliest Greeks: They were in control of what mattered, and they used their powers without honest recollection of how Early Greek Myth originated historicity. For honest recollection unsullied by revisionism is what prehistorians are seeking. But that said, the failure to find historicity within the content of myths might just beg the main question: What’s so impossible about the possibility of a writ by Oldest Greek syllabaries which long preceded the Sixth century manipulations of prehistory authored by Athenians of Ancient Greece? Weren’t Homer’s masterpieces redactions of some eight major epics recited well and frequently before his lifetime at passing onward honest remembered recitations and/or compositions that agreeably proved Homer’s sources of written epic? Or were the rhapsodists so greatly inspired him also so much more artistic at preserving his source content than the most proficient scribes who were enabled at last to take him down by dictation? There would then have emerged controller of alternative media besides oval clay slabs whose firing into tablets became all that survived.to validate Oldest Greek as spoken to good uses? Why, therefore, was it so impossible that the honest original sources, either oral or by writ of syllabary surviving, came over a few centuries as clean copy for the Greek alphabet plagiarizers, or mostly dishonest Athenians? Or is it so impossible that lost compositions of syllabic media composition became at last most expeditiously transcribed just as soon as the Greek alphabet’s popular diffusion began?

Finally, why did the Athenians handle such materials with so much deliberate dishonesty? And why has that slander of them been so ably and continuously repressed throughout our Ages of High Professoriats? Or doesn’t Homer much matter very importantly any longer, just as Nicholson seems to seriously infer?

Fiction versus Non-Fiction: Early versus Classical Greek Mythology

If Homer to still matter to all living this 21st century AD and beyond can only prove out by being in keeping with his superb artistic portrayals of the Heroic Age of Greek Culture, Values and Beliefs. They were, however, mostly late Bronze Age constructs, at loss of all content historicity by the Iron Age, or, alternatively, upon the lapse of the Late Helladic Period 3C. Both prehistory and history must attend the intellectual honesty that Homer imbued to those past times as settled afterwards in his own Iron Age. Despite all that the Ancient Athenians have done at violating that honesty, Nicholson doesn’t seem conscious that authentic take-offs of period representations of very much importance. The Bardot Group does.

Nicholson also seems to ignore how Homer was so careful to avoid reverse anachronisms while at his popular condensation of the Heroic Age, and awhile his earliest collaborative composition with a contemporary master of writ. His Iron Age culture could not have any pertinence to his treatments of strictly Bronze Age customs and habits. Because they weren’t.

That’s why Homer should, and likely will, matter immensely to future times.

The most famous cited instance of such care and avoidance of anachronism by Homer as a conservative prehistorian has been his treatment of chariot warfare particular to the fields of battle described within the Iliad. The Master renders himself acutely aware that chariot warfare was going out of practice at the end of the Late Bronze Age. So, too, for a waning of tactical repertoire and state-of-the-art, either as martially speaking. Teams of paired steeds hitched to the pillar of a chariot were mostly handled by equerries in a manner to expedite their heavily armed liege champions and heroes across opposing battle ranks to a best place or station at demonstration of his formidable fighting value on foot. So chariots served solely as taxis, and that way of the carts comes across as a poignant example of their sustained usefulness. Despite the wane of chariot warfare as full charges of foes against each other — such as the versions of the Egyptians and Hatti at the 1286 Battle of Kadesh render strategically, historically and respectively through hieroglyphs and cuneiform epigraphy. Moreover, at only fifty years apart two non-fictional chronicles about that chariot warfare evidenced the downward trend to how useful the actual war practice. And yet that very tactical impact was put to durable record through a most honest fictional epic recited and finally composed by a complete foreigner, an Anatolian Greek out of either Chios Island or mainland Smyrna.

I have to suffer a few hard rules. I am a prehistorian at writing non-fictional expository subject. I’m a proto-historian, which to say a writer strictly of fiction, when I write about the Heroic Age of the Greeks. My sources are strictly oral as the latter when I’m writing mythography by Early Greek Mythology, although I use Classical Greek Mythology as a means to getting back into the times when the greatest myths and sagas were originated.

As a modernist, therefore, I contrast myself favorably to the Ancient Greeks, who were dishonest prehistorians about their own forbears of the Bronze Age, and gross revisionists by making up a make-believe Heroic Age. Much of the early Ancient History of the Greeks was by Athenians who were forcing upon their famous dramatists an orthodox polytheism and wrong facts of history that was essentially fictional, or plain spoken mythography. My provided image of Peisistratos, Tyrant of Athens, serves a rigorous example.

What must also amaze us, and what spurs me to revive the honest mythography that Early Greek Mythology is by the Great Oral Age from 1590 to 1190 BC, is the genius and innate capacities of Greeks living long before the Ancient Athenians to remember exactly what they heard. In modern times we greatly acclaim the photogenic mind for the capacity of the brain that enables one. But we do not know well, if at all, any audiogenic minds whose brains served bards and rhapsodists their capabilities to enunciate exactly what they heard from oral recitals. What also must amaze us is that the audiogenic mind that retained all of any myth at its time of origination. It means nigh perfect retention of accents, inflections, period idiom and expression, and for my purpose of these Bardot Blogs, any historicity embedded in original accounts about real persons who became heroes and heroines by make-believe regions, wholly undated times and mostly by lost or expunged ascendant civilizations.

The Final Olympian Pantheon and How it Evolved:

For the purpose of concluding this Bardot Blog posting, I wish to discuss to run down the prehistory Oldest Greek religion by articulating as briefly as possible how the Greek Olympian Pantheon has never been properly treated by our academic High Professoriats. Because that sets up my arguments why we should be quashing them so that Homer can really matter from this current century going forth to the many far future.

Image:  The Greek Olympian Pantheon as a First century AD Bas Relief affecting an Archaic Age Stylization

I take off from the final pantheon realized by the Fifth century BC in accordance with what the Masters of Greek Drama probably deduced it from Lyric Age Greeks. What follows does not accord with the positioning of the deities from left to right, but Hestia appears at the extreme left as inclusive the Pantheon.

Zeus, who declines by Greek as though by nominative person Dios originally, was for most of Greek prehistory before the Dark Age addressed as Son-of-Kronos. That had him a titan grandson of Gaia the Earth Mother by the Greeks’ Oldest and Ancient Beliefs. A Cretan “Man-God” by origination and meaning of his evolved proto-Indo European name from Dyaos, Zeus underwent a very important transformation of his godhead during the Trojan War Era. On account of that conflict, Greeks brought him home from fallen Ilion as a Storm God, but still the grandson of Ouranos son-of-Gaia by the first primordial order of her immortal progeny. What really mattered, moreover, was a new Zeus, a forged replica of Teshub, the monotheistic chief deity of the Hatti and their Imperial Age. A people we have best known as the Hittites from the Holy Bible were really an advanced equestrian culture best named Hatti.

Hera, the Queen All-Holy-One over the earliest settled Greek Pantheon, presents us with complex issues of philology concerning her final name before it became so agreeable to all Ancient Greeks. It derives from Rheia daughter-of-Gaia, a sister of Ouranos, but she was originally the Cretan Earth Mother and Creatrix. Primordial mainland Greeks replaced her with Gaia or Gë as the crone Goddess over a trinity to which Rheia was the matron deity. Hera proved a paramount exception to such trinities, however, by a religious rule of ranking especial to herself which hearkened from later Orders of Creation populated by preeminent matriarchal deities. Hera was excepted from trinity characterizations of earliest known goddesses as (1) transcendent crones of specific aspects, whose daughters of synonymous aspect ruled (2) as matrons, who gave birth to maiden daughters (most often only one) empowered with an immanence to incarnate themselves as mortal. Hera, however, born from Rheia, became composite as her mother, perhaps as Errhea, until finally Hera proved composite Hera a crone, Hera a matron and a maiden Hera as a single embodiment of divine trinity. No longer believed such during the Dark Age of Homer’s Eight century lifetime. Hera became famous immanent for her eternal beauty, allure and fecundity, or of the form she presented to the fantastic Judgement of Paris, By it she still lost to Athena, another matron form goddess as originated, and to  Aphrodite, the Titaness embodying Love, Lust and most stupefying loveliness of figure. By consolation, Hera-Hera-Hera became the paramount tutelary deity of the alpine Highlanders who fought for their stolen Queen Holy Matriarch. This is an essential observation, moreover, to a full understanding of why the Highlanders’ Great Goddess achieved her pre-eminence over the Greek Olympian Pantheon throughout the Trojan War. She matched herself against Teshub and Apollo (see below) to win the war for Greeks, but the Dark Age set her back to wife, mother deity and queen once the Greeks became misogynist and strictly patriarchal after the manners and culture of Asians.

Poseidon encompassed the three original ethnicities of earliest Greeks as the foremost Man-God of the pre-Hellenes who coalesced them. Peculiarly, his name is derivative from the Cretan Sea Goddess a/o Sea Mistress Poseidonia. He originated other name, too, which were epithets. Foremost he was (a) the Cretan Consort God of Fonts & Springs, who had irrigated the Earth Mother to create all deified rivers and springs; (b) the Aeolian Horse God, thus paramount by the equestrian culture by the Pelasgian “Pony People.” The first waves of Aeolians, and then the Minyans and finally the Achaeans were converted from their homeland deities to veneration of Poseidon. His last name, or epithet, was (c) the Earth Shaker. He became by the Dark Age at very high place in the Man-God Trinity of Dyaos, Dön and Dis, the primordial precursors to the Olympians (1) Zeus/Dios, (2) Poseidon and (3) Hadis or Hades. He assumed the powers of Ourania and Thalassa, whom Gaia had invested as her granddaughters and Titanesses, Sky and Sea Goddesses by Second Order progeny of the Creatrix. Became the Olympian Sea God, named Neptune by Roman Classical Mythology, and no longer the Consort of Cretan Poseidonia, he married Amphitrite the eventual Sea Mistress over all creatures of the Abysmal Depths. His earliest and still most famous depictions have him a Titan Triton at seizure of reins harnessed to eight sea-stallions. He coursed their drawn chariot through waves at tumultuous speed, the seas of passage thrashed by their fishy hindquarters appending fluked tails.

Demeter, the Goddess of Agronomy, was wrongly considered by the Ancient Greeks. One of the oldest Olympians, nonetheless, her Eleusinian Mysteries were celebrated and protected by the Saronic Gulf Rim Powers in loose league with each other. Ruling Agronomy as its science and art, she reflected the last era of mostly matriarchal religion and venerations of the Late Helladic Period Bronze Age Greeks. Her tutelary capacities over farmers and herders went back no earlier than the Late Bronze Age as the “Mother Measurer” or “the Apportioner,” pertaining to times of the Idyllic Age when Gaia’s newly created mortals need not toil upon the land or render earth movements conducive to reliable agriculture and cultivation of tilth. She was revered at par with the goddesses Cretan Rheia, the Goddess Hostess Hestia, and crone Themis. They were a loose Trinity, representative of the practical wisdom and mantic traditions which evolved humankind throughout the LABA. Anatolians did not believe in Demeter, but she was at par with their Aphrodite, thus subsumed within a decidedly Asiatic Great Goddess who bore the same prime aspects and gifts to humanity, those of fertility and procreative force. Always to be emphasized of Demeter is her duality as a matron goddess and maiden daughter Korë, “the Corn a/o Grain Maiden.” As matron she ruled the bounteous fair weather growing season while the Maiden ruled the blighting five winter months of her mother dormancy. In fact, the later name for the Maiden Korë was Persephonë, which can be translated idiomatically as “Destroyer of Killing” (or Wintertime Blighter), tantamount to regeneration of bounteous earth by quiescence of Demeter’s kinetic force.

Aphrodite “the Surf Maiden” was a mostly aloof, imperious matron goddess until she became the alleged mother of the Trojan War hero Aeneas. Worshipped throughout northeast Anatolia, and by genesis of native Assuyawans, she was akin to the Anatolian Hatti’s Great Mother Goddess, the “Lady of Arina.” She was matched to Levantine Astartë and Ashtoreth, and like them both she became greatly reduced of veneration upon the preeminence of patriarchy (Teshub, et al.). Those goddesses were all still great over the various imperial ages of Mesopotamia and the Eastern Mediterranean Shore. Aphrodite achieved of a highest stature by the Greeks as a formidable Titaness, because she was supposed borne into the Second Order of immortal creations. She was never autochthonous or earth-born, because her genesis has her arisen from the sea as sired by the cast-off genitals of her father grandfather Ouranos. His invested totalitarian force of pre-ordination was “murdered’ by the scythe of her half-brother Kronos’ wield. Love and Lust were the Goddess’ most powerful inducements, of course, because she controlled the irrepressible urgency of All Living Things to procreate. Her force was both catalytic and of strongest “material” impetus as deemed carnal by the Greeks. They must not be underestimated at their beliefs in strong emotions of humankind as having physical force “of matter.” Under the name Baubo, Aphrodite was incidentally tutelary over prostitutes and women coerced to carnal debasement by being enslaved or indentured outside the bonds of wedlock.

Hephaistos was the Greek God of highest skilled Crafts and Metallurgic Creations by origination of the oldest oriental peoples before and after the Levantines of the Near East. Those venerating coastal nation races of the Eastern Mediterranean extracted ores and minerals throughout that sea’s basin. Their family and clans discovered all of its vastness and exploitable resources while remaining homeland centered upon fortress harbor cities along modern Syria and Lebanon. He was popularly venerated by the Greeks as a deity of greatest inspiration of smiths who could forge or engineer practical devices by his unique material sciences, all alike alchemy. And yet he was capable of most wonderful creations by his transmutations of the Earth Mother as his only provider of resources. By Classical Greek Mythology his mother was deemed Hera, but that was a maternal kinship born no earlier than the Greek Dark Age. Of course, he was equated powerfully with the ensuing Iron Age, but most of myths and stories about him originated by odd ways and means to Athena, whose practical arts and sciences seemed counterpart to Hephaistos’ by her genius so strongly related and inspirational of his practical powers to wield inorganic matter. She was foremost at art, moreover, whereas he was the paramount deity by the sciences of wielded power and forced transmutations of matter as by hand.

 Athena: Her genesis is primordial by her mother Themis who rendered her aspect of a primal city “queen matron goddess” before there were few, if any, cities. But she owned an aegis under whose powers mortals gained many divisions of skilled labor requiring works in mass. For warrior she was Goddess of Strategic Powers invoked to defeat enemies, but that was mostly by her love for valiant and shrewd men such as the famous Odysseus of the Trojan War. She most certainly had her favorites but her powers were limited to her inventiveness to be conjoined by other goddesses and gods to her purposes. The Ancient Greeks rejected Themis as a moth and excluded her from their Olympian Pantheon. She became a favorite of Zeus “for being of his same mind,” because her genesis was to be born freakishly out of a lobe of his brain. Those much later Greeks also had Hephaistos messing around with her, although his covet of her charms — she was distinctively beautiful for vying with both Hera and Aphrodite, but only because the Ancient Greeks conceived them all as maiden goddesses of they chose to be immanent by that form.

Apollo: Never a god of a primeval order of creation, he was not a Greek or Olympian God until he was discovered during the Trojan War as the Trojans pre-eminent God, albeit in second place as such to Teshub as venerated by their imperial masters the Hatti. (refer back and above). He also was named by epithet as Smintheus, and venerated by that invocation by the large Lesbos Island and the mainlanders who lived across its Adrymittion Sound. His martial force was that of archery, by aiming deathly darts upon victim rendered diseased by illnesses. Such silent death dealing had considerable force sensibility to the Greeks, who picked up on his awesomely attractive image and made him one of their paramount Olympians. Both the Greeks and Romans stole powers from other deities as gifts of immortal grant to Apollo: Powers of Prophecy taken from Themis; Gifts for Music from Hermes; and the Sun’s Luminance of Day from Helios Hyperion, the dual father/son God of the Son as both created by Gaia.

Artemis: The Greeks considered this truly great Goddess of Asia as the sister of Apollo, because of her mastery of archery and prowess at hunting and enabling hunters. She came out of Asia during the Trojan War, where she was a matron form Goddess of Fecundity, or a supreme goddess of many goddesses of fertility. The Greeks ceded to Homer by making her a barely nubile maiden of an eternally virgin teenager. Before they did so, however, the Greeks had venerated the Huntress Maiden as the daughter of the matron Goddess Beasts Wild, and granddaughter of Gaia/Gë. I am somewhat a unique mythologist for believing with conviction that this subject goddess solely by epithet as Huntress Maiden was integral to the land-locked, deep interior alpine domains of the North and South Mainland Highlanders. Her immanence among hunters and gatherers was no only earliest primordial, but she was tutelary of a unity of all tribal matrons and their male leaders over hunting brotherhoods. They in turn adopted and nurtured run-aways and refugees from displacing conquerors, who stole their lowland homelands to make them the formidable coastal powers that they were by the Late Bronze Age. The Ancient Greeks, by contrast eschewed such connections to primordia and made her into a midwife to the birthing of all animal life, a helpmate to Mother Goddess Hera in like capacity under the epithet Eileithyia the Midwife. As an earnestly invoked comfort to nymphs, or very young brides, at experiencing their first pregnancies, so for the many thanksgiving rites that attended requited satisfaction of maidens’ wants of maternity.

12. Hermes: Classical Greek scholars have always been of consensus that escapes my understanding, to wit, that Hermes originated from an Egyptian pantheon of oldest deities, in sole replication of their god Horus. Because his primordial past is so murky, including his vague mother Maia, or “: Old Girl” so-called, they also find easiest to relegate him to the Idyll of pastoral delights in high countryside verdure and magnificence. There he stays constantly watching the trails as the God of Cairns, whereby the markers of trails, paths and traces so necessary to caravan merchants, heralds and couriers. Lurking upon those trails he was deemed always on the lookout for slave maidens running away from cruel masters or otherwise escaping the toils of their lowland birthplaces. He competed against rivers and streams at planting the delight of his seed in such stray women, because he seems to have had far more sex appeal than a river god or lustral water deity of a passing pastoral stream. In the Classical Greek Mythology, Hermes is the Messenger God or Angel of divine communications, awhile safeguarding such couriers at sovereign duties as between the late great powers by the Ancient Greeks. He also displaced the Titaness Iris the Rainbow, a first ever Angel of the Greeks at verbal messages. Iris was also the guide of souls of the newly dead to the Afterlife, or Underworld, or Dismals of Hades. Hermes stole that role and guidance from her.

 Ares: The Bronze Age Greeks performed rites which both honored and propitiated Eris Goddess Strife and her son Enyalios, whose aspect made him a War Titan. The Ancient Greeks eschewed both deities by introducing Ares to the Olympian Pantheon during the Greek Dark Age. The origination of the godhead by Classical Greek Mythology places to Thrakia/Thrace. Of course, the Roman Classical Olympian, Mars, says so much more than the Greeks seemed to say about their own warrior deities. For it does not seem that Ares featured largely in any of the greatest military careerists, whether they were Helladic, Ancient or Hellenistic Age Greeks.

 The last Olympian to be Included, Dionysus:

The Bardot Group has long concluded that Themis was the twelfth and most obscure Greek Olympian for being also the earliest so luminous for her mental powers to be included in the Pantheon. So I have Themis the crone deity in part to a trinity of Goddesses over absolute genius, howsoever reckoned. Her daughter was Athena, the matron form Goddess within the trinity during the Late Aegean Bronze Age. She was also acclaimed by epithet as Holy Queen of By such matron stature, moreover, she was the Patron Goddess over the Ancient Atticans from as soon as they became patriarchal by retirement of the ancient order of rural governing matriarchs. That order ebbed away as the House of Aglauros and its last should-be sole sovereign Prokris, the High Princess by the House of Erechtheus whom Cephalos married after the Second restoration of the Kekropids and Aegeus became King over the Atticans.

Hestia later replaced Themis late in the Greek Dark Age or within the Archaic Age that followed.  The Ancient Greeks of the Classical Greeks finally included her formally in the Olympian Pantheon. It is greatly to underestimate Hestia to simply state her a tutelary goddess over the hearth which welcomed all visitors to homes or sacred places beyond their thresholds.  She stood for good order and high mannered good conduct. The Greeks very much wanted her approval, invoked her as a strict decorum, even as they also deemed her the quietest, most serene and least intrusive of all the Olympians.

Dionysus, we think, began his rapid course at evangelizing the Bronze Age Greeks at about the last half of the Fifteenth century BC, He originated in Thrace or from what became Macedonia of Northern Ancient Greece after the Dark Age was over. He swept his cult followings of frenzied Maenads and festival Bacchanals caused uprising and overthrows of all patriarchs who asserted too boldly the preeminence of males over females at highest positions of sovereignty. Such vaunting men were many in the century of his rampant progress through the eastern Greek Peninsula until his final chosen locations of pre-eminence within the Greek Archipelago. His name sounds like “Island God,” but there’s no solid agreement about that semantic by his name. There’s theory that a son Bacchus was born to Semelë of Kadmeis or Thebes, but his birth caused her banishment to Naxos for taking a lover without the approval of Actaion, the heir presumptive to Kadmos and her nephew who coveted her lustfully. She delivered Bacchus upon that Island where a king of righteous ways fell in love with her and married her. Back upon her homeland Thebes, the Huntress Maiden lured Actaion in retribution for Semelë’s banishment, whereupon his trespass upon the holy groves of her woodlands and festival maenad celebrations of the wine harvests and the distillations from bounteous fruits of autumn. The Huntress Maiden discovered him a sinful voyeur of her cults, a sin of a vulgarity that earned him a hideous murder by metamorphosis of his appearance as a stag for his hounds to chase down, kill and devour. His genesis as Bacchus was shared by both Greek and Roman Classical Mythology, but only during the ages their ancient histories. The Greek Bacchus was renamed Dionysus upon his apotheosis and acceptance into the domiciles of the Olympians upon the holy mountain for which they’re named.

Greek Mythology as Evolved from a Dichotomy of Mythic Recitation and Mythic Writ

 The Greek Olympian Pantheon that was finalized to a last set of twelve major deities has meant that the Lyric and Classical Ages set firmly an orthodox polytheism that proved to eclipse most all oral prehistory of Greek religion before their durations. Early Greek Mythology became the opera of rhapsodists and bards at amazingly precise audiogeny for the spoken Greek most originally conceived and debuted. Accordingly, it is solely an oral opera of the Oldest Greek Spoken. As the Greek language evolved further to three major dialects — Ionic, Aeolic and Doric Greek — so as well did their alphabetic writ by which they achieved orthography of expression.

I end this posting on that last observation and due respect for the Early Greek recitals of a magnificent opera that the Bardot group has sought to recapture through a New Greek Mythology. Where we are going is far back into the most original recitals of the most famous Greek Myths first recited during the Late Aegean Bronze Age. There and then is where we must rediscover them for how they were at origination or genesis. There and then, moreover, is where we can recapture their original content as barely surviving of a historicity that speaks robustly for Greek Prehistory.

for the Bardot Group

 

  1. Arion, a Journal of Humanities and the Classics, Fall, 2011, Boston University Press
  2. L. West,The Making of the “Iliad” : Disquisition and Analytical Commentary, 2011 Oxford University Press, 441 pages – $160.00
  3. Adam Nicolson, Why Homer Matters, Henry Holt & Company

 

2nd Bardot Blog : The New Greek Mythology, Conflicts and Contradictions

[From the original but lost 107th Bardot Blog Posting of January 15th, 2015]

2nd Bardot Blog : The New Greek Mythology, Conflicts and Contradictions

[From the original but lost 107th Posting of January 15th, 2015]

The Bardot Group once adhered to the venerated scholars most active throughout the 20th century AD. It was itself a minor and ancillary proponent of prehistorians who chose to ignore, or disdain entirely, the historicity supposedly latent, even obvious, by the Early Greek Mythology of the Great Oral Tradition. That meant solely recitative opera from 1640 to 1230 BC, although the period originated most all the most famous sagas of myth and legend by the last preHellenes and earliest Greeks. Scholarship about the Second millennium BC was subordinated to the dominating Pre-Classical Tradition of historiography, about a Greek civilization written down to alphabet script by Ancient Greeks. Its actual culture and practiced religion revered the Olympian Pantheon, even though such deities in replication of six goddesses and six gods had their cult followings displacing the originally paired six Titanesses and Titans by the virginal birth, or parthenogenesis, of the Great Earth Mother Giaa/Gë. The Roman Olympian Pantheon called them by different names by modest transformations of their miens and comportments.at addressing their primary aspects and gifts unto mortal humankind.

Disregarded was the Greek Olympian Pantheon’s evolution within itself as by its own numenous will and directives to become Asiatic, or Orientalized, as modeled upon the Storm God Teshub of the Hatti Imperial Age from 1400 to 1190 BC. This was a religion of strict patriarchal bents and assumptions, despite the longstanding feelings of commonfolk populace that the Greek Promordia was originated by Goddesses, all directly descended from Gaia until a lineage of their mortal daughters born of her sons, but holding, nonetheless, the primacy of arch-ancestresses of monarchic preeminence to rule vast lands allocated to them as hallowed legacies. So went the teleology, if not yet the allegorical attestation of dispersed monarchic arch-ancestresses whose regions were sanctified as separate First Estates of highest womanhood over their taken consorts for sole purposes of procreation — of more daughters. However, I ask my readers to dismiss this paragraph as to rude and crude for a properly prehistorical robustness of the early Greeks born circa 1600 BC, at just before or continuously afterwards. For I shall I shall track the evolution of the Oldest and Ancient Beliefs for their comforts to the preHellenes born beyond the Primordia, or good order and form that was granted them just before three main ethic divisions (ethnoi) of humankind coalesced into a single nation race (genos) of Bronze and Heroic Age Greeks who populated the Late Aegean Bronze Age from 1600 to 1190 BC as their duration of a highest ascendancy.. I have to be careful, however, by warning that my described progression was greatly obfuscated by the Ancient Greeks of the First millennium Lyric and Classical Ages who were inclusive of two more ethnoi, the Illyric-Doric and the Achaean, who came into Greece during the Greek Dark Age from 1190 to 800 BC. Those additions must bear up to the rigorous understandings that have always been exacted by ethnologists towards clarifications of the original meld from the three preHellenic ethnoi.

The Imposition of Essential Dichotomies:

Oral Prehistory vs Written History
Early vs Classical Myths
Old & Ancient Beliefs vs the New Beliefs & the Olympian Pantheon
Matriarchal vs Patriarchal Socialization and Sovereignty
Bronze Age vs Iron Age Practical Arts & Sciences
Underpopulated Regions vs Greatly Populated Regions of  Whole Ethnicities

The Bardot Group has reexamined the copious legacies of the Great Oral Tradition to find them fundamentally in conflict with what Classical Greek Mythology encouraged of Ancient Greek History. Our scholars found especially offensive was the latter’s tenet that all earliest known Greeks must have worshipped the Olympian Pantheon. That is one way to say about the Ancient Greeks’ chauvinism from 600 BC,ff., by constantly expounding and enforcing their orthodox polytheism. The greatest dramatists, whose obedience to that orthodoxy was compelled by competition among themselves to prove censorial and expurgative of long prior the Old and Ancient Beliefs by the seemingly lost Idyllic Age. Overly conforming to inherently ahistoric geneses of Olympian deities, incremental as their mythic originations went, the Bardot Group no longer could abide the obvious expunction by Ancient Greeks of recitative Early Greek Mythology. What had been recited was made to disappear without any lingering trace after many centuries of reiteration. After their Classical Age of greatest dramatists, after their competitions with each other, only the most religiously orthodox reinterpretations possible were allowed remembrance, to become an only pervasive literary precedence allowed by the Archaic/Lyric Age Greeks.  Wholly forgotten were the robust recollections of the earliest Greeks by how they had told their own stories, myths and legends.

But the legacy of precedent wasn’t wholly forgotten; it had not been forever lost. The core historicity of the last preHellenes and earliest Greeks had run onward and through a very brief renaissance to 800 BC onward. Homer revived the oldest memories; Hesiod made apparent what he deliberately had sought to expunge of the oral prehistory. Reinterpretations proved possible. What had been censored could be rehabilitated. Expurgation of deepest pasts persons and regions of myth be represented, as though told anew, through the preeminent roles which had been played out by the most illustrious forbears of the Ancient Greeks. Diodoros proved good at that; Apllodoros proved even better. To my mind, moreover, the Roman Classical Mythography of Ovid clarified better than both the Ancient Greeks and Romans what a best education into Antiquity could reproduce of the Second millennium BC Greeks.

Not that the Bardot Group’s own findings didn’t meet considerable resistance, as it does still…..

Renaissance and Modern Ages High Professoriats

Our Modern High Professoriats have long parroted the canonized academic consensus which commands of all Greeks that ever lived to have worshipped the Olympian Pantheon. That absurd assumption, a most presumptuous assertion, follows the long upheld Pre-Classical Tradition. We all must become “blinders-on” in order to ignore alternative pasts of great robustness about the worships during the post-creationist Idyllic Age.

What Classical Humanists of the Renaissance and Enlightenment Ages either expunged or wholly obfuscated, the High Professoriats have upheld as a canon by which academic presses have closed down any exposure of modern European literature to the Idyllic Age. Beginning with my next posting, therefore, I shall make a first of  graduated approaches to show how that Age slowly was steered to the evolution of religion that culminated in the Olympian Pantheon of the Archaic and Classical Ages of Greece.

But allow me an expanded introduction herein to this postings conclusion. Eschewing the base historicity of originally recited Early Greek Myths, even to berating them as utterly “pagan lore,” our Humanities and History & Literature scholars have not allowed the admission of just how lousy the Ancient Greeks were at their own historiography. The illustrious Bronze Age forbears of the Heroic Age – as briefly intermediate to the Bronze and Iron Ages set forth by Hesiod – were occluded by the Greek Dark Age. Consider, accordingly, the graphic below….

Image: LABA Progression

Charting of Greek Ages

Note in particular how my charting begins with the end of the Idyllic Age, while also initializing my theory of the beginning of a downward cycle of interglacial period climate change. The latter asserts the Great Chilling Period of many centuries since 1800 BC within the Second millennium BC.

By stark contrast, however, enduringly remaining has been an attitude struck by scholars of Antiquity matriculating after World War II to expunge the genuine prehistory which the Idyllic Age fostered as an earliest ever Greek belief system which the last Bronze Age Greeks still cherished. Brought to the entirely lost writ by syllabaries extant 1400 to 1100 BC, the Old and Ancient Beliefs remained attested through the evocations of rhapsodists. Their inspired story-telling, first told by last pre-Hellenes, they cherished as their forbears legacies. The Bardot Group came to the same highly positive realization that the displacement of scripture by syllabaries, howsoever lost to earliest alphabetic writ, was likely residual testament that did not destroy rediscovery of so much of what was thought lost of the Great Oral Tradition. The best educated of the Ancient Greeks left ample clues to what was thought expunged or brought to extinct knowledges by the fostered neglect of Lyric Age composers of prose and poetry about the Heroic Age just prior to the Iron Age.

Now that these Bardot Blog postings are several months past their last, or 189th iteration, there is a goading need for a manifesto of some sort, at last, about conflicts and contradictions between the two opera of dichotomous Greek Mythology. I peg to the 1970s a quite natural revulsion of lay perso0n readers to new books of interpretive trade book fiction which upheld the Pre-Classical Tradition’s withering blight upon intellectual honesty. I sensed myself stuck in it seemingly forever; literary agents wouldn’t support anything else than works of adherence to that tradition. I couldn’t blame Homer for its founding of its now obsolete fictional tenets, all as fostered by Renaissance Age secular humanists and still are by our modern Dons, DEWMs and DAWMs.

Homer doesn’t have to worry from the grave about his relevancy to the final Olympian Pantheon, of course. From wherever he’s interred or been immolated, he still speaks well for himself, ever since his enduring epic manuscripts composed both before and since 700 BC. High time, however, that we get into the true character of what Homer himself inherited from the pre-Hellenic rhapsodists. His own itinerant bardic tradition effectively began the history of Classical Studies. But his epic masterpieces were not the beginning of Greek prehistory about the robust Late Bronze Age of the Greek Peninsula’s western shoreline upon the Aegean Sea. That’s to where he placed the settings of his imaginings of Greek primordia. That Aegean shoreline’s legacy of lores had long preceded his lifetime — by seven centuries! Three of them belonged to the beginning of his own Age, at the end of the Greek Dark Age, in remembrance of the Heroic Age. Bardic performances by the School of the Homeridae had followed him; they could be relied upon for the survival of all and any popularizations of the Trojan War Era (1263 to 1234 BC) from the strictly Greek points of view that have been canonized.

By the end of the above charted LABA Progression I hope to have regular readers breathing new fresh air while happily replanted at good footing through my enthusiastic espousals of New Greek Mythology. It is, at bottom and in gist, not new at all. Instead, it’s a conservative and conserving movement by a fellowship of prehistorians who would defy our modern progressive Humanists and Cultural Anthropologists. They have propagandized us alike to how the Ancient Greeks duped their own contemporaries of the Fifth century BC. Over this year 2020 I also hope to convert new readers at least notionally to a firm understanding of a Pan-Aegean Mythology. It is the only New Stuff of NGM. For both lay readers and my loyal classical studies buffs anything that’s comprehensive about the Late Bronze Age of Oldest Greece and Anatolia is mostly new stuff. For it corrects all the wrong Old Stuff by the Greek Dark Age, from just after 1190 BC, (actually it’s vogue just now to use the date 1177 BC instead) when the Heroic Age was fully over

No other entitled mythography can do as well for the active and modern school of inquiry into past legend, lore and myth. As prehistorical rendition NGM can prove healing of the blatant fallacies about Greek Myth imposed so brazenly since 1975, when so much of Classical Studies began to be eclipsed, thus rendered to darkness, by our high school and undergraduate college curricula. All of the copious oral legacy was then deemed utterly irrelevant. Slander of oldest Antiquity became popular, and evangelized, through malicious and deliberate breach of the intellectual curiosity that has always informed study of Antiquity. What now passes for modern Humanities Scholarship throughout our overly radicalized campuses, I hope to expunge entirely through what the late Bardot Group scholars of Antiquity passed to me by legacy.

for the Bardot Group, for the New Year 2015

 

 

  1. Arion, a Journal of Humanities and the Classics, Fall, 2011, Boston University Press
  2. L. West,The Making of the “Iliad” : Disquisition and Analytical Commentary, 2011 Oxford University Press, 441 pages – $160.00
  3. Adam Nicolson, Why Homer Matters, Henry Holt & Company

Bardot Blog No. 1: Reintroduction of Bardot Books and its Website as Repurposed

Demolition and Re-Erection of past Bardot Blogs:

The have been 189 postings since I contracted WEB.com and their compiler Word Press in 2009. Alas, we began a full rebuild to this website in mid-October, 2019, only to find that those Bardot Blogs all got lost to the ethernet over the months until now, the end of March, 2020. We resume with this posting, ac cordingly. Reintroductions shall be in order, of course, and the website itself has been modestly repurposed for classical studies buffs who can appreciate the realities with which we must cope as so many Classics Departments have been put out of business across the college and university landscapes of America. For lay readers in Antiquity, or mostly unread at classical religion, culture and literature, we afford a special kind of revival inherent the historicity of those desciplines. Bardot Books are about learning early Greek prehistory by step wise progressions through fictional immersions in oldest named regions and the famous mythic personages of heroic and sovereign biography. Our postings are about small steps by non-fictional approaches to the same topics; through that second kind of immersion, we hope to draw commentary from persons of superior expertise than ours at whatever the topic, region or personage at hand.

While I regret the decadent academic circumstances pertaining to the USA, which can eschew our academic High Professoriats at cause of them. We avoid their dogmatic insistence upon the old ways of non-fictional exposition of the prehistory of early Greece. Early Greek prehistory, for example, had little or nothing except the evolving geneses of the Olympian Pantheon; we explore the deification of the Great Earth Mother, the Creatrix, the Titans and Titanesses who were her progeny. The creations myths of the pre-Hellenes reflected the Idyllic Age through which they thrived and evolved. The Panhagia or One-All-Holy spawned many aspects of Earth’s microcosmology that we can learn of her until 1600 BC. Much about those oldest deities  have never converted well or popularly to intellectually honest fiction. Now, after many centuries of the High Professoriats’ nonsense, there is real danger that Ancient Greek shall go the way to same oblivion that happened to Ancient Hebrew in the early 20th century. My sources reside a different milieu of Antiquity, in the Bardot Group of Scholars of Antiquity, an interdisciplinary coalition of finders and founders of ascendant civilizations throughout the Late Aegean Bronze Age. They are my sources who are no longer alive to speak further about themeselves from 1927 to 2005. They mostly related to findings upon the Greek Peninsula or with the Archipelago from 1640 to 1190 BC. That is the span of Early Greek Mythology as borne from the Great Oral Tradition. I rsurrect other findings that arose from archaeological digs and human literacy discovered east of the Aegean Sea: Upon Anatolia of the Hatti Imperial Age; across Crete Island for what still sufficed of its broad influence at the end of its Imperial Minoan Periods. There’s also Nilotis, the Nile River Delta and face of Egypt by her New Kingdoms dynasties of the 14th and 13th centuries BC. Nilotis embraced the Levant, the long and thin coastal lowland plain  of the Eastern Mediterranean. It stretched inland to “The Orient,” a toponym which once defined the longitude of earliest matured civilizations such as Old Assyria, Mesopotamia and farther away great powers at lesser ascendancies. The Far East, which is the modern Middle East, makes quite a gulp, but we spoon those lores out as glibly piecemeal as we can through our preferred immersion genre, proto-history. Such expository fiction by our books, but non-fictional as our offered postings, teach and render robustky from the Bardot Group’s analyses of Early Greek Mythology and Classical Greek Mythology.

The mythologies are different to the point of clearly dichotomous: Early Greek Mythology originated the most famous mythic personages and the earliest regions of their sovereignty or heroism by the strictly oral dissemination that’s been dubbed the Great Oral Tradition. While its recitations began as early as 1625 BCm even if long afterwards the diffusion of the proto-Indo-European speaking forbears of the Greeks, the myths of greatest origination became of bards called rhapsodists. Their best offerings were precisely memorized, to become “classically” imparted by constant reiterations from 1450 BC onward. They embedded within the recitations the genuine historicity within the myths of first origination by evoking honestly the forbears of the Ancient Greeks. They, however, did not like what they heard of their regional ancestries and sought to expunge or greatly revise the prehistorical provenances of myth, legend and saga of myths. The highly revisionist Classical Greek Mythology, dates from 500 BC,ff., when what oldest was rendered newest in accordance with that century’s maturation of a polytheistic orthodox religion which all modern eras of scholarship affix to the Olympian Pantheon of six elite goddesses, six gods, and two crone goddesses.

Those revisionists take the dub of  Ancient Greeks. They were primarily the Athenians, and they were mostly very bad historians at masterpiece prose literature even as represented by Herodotus and Thucydides: Neither “father of hsitory” liked their LABA forbears very much. Grant to them that they wrote sympathetically in behalf of other Ancient Greeks such as Spartans, Corinthians, Cretans, Argives and Thebans. They had much to learn about them during the Greek Dark Age from 1190 to 780 BC. The early and yet culturally reconditioned Greeks were reconditioned by the Archaic, Lyric and briefly Renaissant Eras  to manifest literally, by alphabetic writ, how much they detested their ancestries. By so many criteria of redefinition, we have insistently found, of what their cultures were about, by what religious beliefs they composed, and even for what aesthetically they idealized of male and female finest form and beauty . So great their abhorrence of how their ancestors had behaved, moreover, that the Ancients largely expunged their respective prehistorical niches, or otherwise distorted their habitual heroic ways. I stand as a sometimes highly conceited spokesman and pseudonymous author for the Bardot Group to correct the manifest intellectual dishonesty of the Ancient Greeks whom we know so well from the Masters of Classical Greek Mythology.

It has taken a long time to have composed 189 Bardot Blogs of sufficient allure to build up any loyal followings. Over the first 40 or so compiled postings, they seemed not to have earned any commentary or attention reflective of a provoked curiosity . But that changed to a steady following of lay persons to classical studies, mostly very young high school and college students, who both were looking for fresh ways of understanding the earliest Greeks ever known. Immersing themselves in  the Idyllic Age, an evolution from the 2nd millennium BC, they have proved responsive  to my evocations of the Late Helladic Period (of mainland Greece), the Late Cycladic Period (of the Greek Archipelago) and the several  Minoan Periods (Crete from 1800 to 1352 BC). At last they have become curious about the highly distinctive evolutions of  Greek ethnicity, whereby a nation race, or genos, so very different from the much later Ancient Greeks of text book Ancient History. The Prehistoric Greeks have proven, I like to think, not so markedly estranged from their own immediate predecessors — whom I must call pre-Hellenes. For “Greece” is always and forever Hellas, even if her inhabitants by all ages of knowledge have rarely called them Hellenes (in English, at least).

Mappings

I’ve used a lot of images over my 189 postings, and  likely I’ll have to revive them again hereon. Here are a few that follow with their legends attached.

Most of our past postings have related to the first half of the Fourteenth century BC of the Late Aegean Bronze Age and, again, the first half of the Thirteenth century BC. The continuity to our roving of this geography expressed above has been Cephalos, born in 1389. He lived almost to the end of his century. His descendants by the the royal House and dynasty named for him — the House of Cephalos — became the three successive Cephalids, all Great Wanakes (singular Wanax),   over the Cephallenes, upon their realized maritime High Kingdom of Cephallenia along the west coast of the Greek Peninsula. Those entitled  sovereigns were still alive as the Thirteenth century began — Arceisius, Laertes and Odysseus. By 1298 BC Cephallenia had realized a status of a sea empire of thalassocracy, which Odysseus was able to sustain through the Trojan War Era, 1266 to 1220 BC. His son Telemachus had then to dissolve the great naval sway, but did not live to witness its final dissoluation by 1190 BC. This last date is the agreeable year certain for the beginning of the Greek Dark Age; it conforms to the Middle Dating Method of correlative dating by the Egyptologists of our past two modern centuries. We explain about such dating below, because the dating of prehistory had proven dynamic, thus changeable, owing to the insiders’ game of experts at Antiquity to constantly befuddle us, the mostly lay people followings of the powers within the geographic boundaries offered above. They have done so without explanation.

Readers of Bardot Blogs should understand that the Late Aegean Bronze Age can no longer be defined as the Greek Peninsula & Archipelago from modern Central Greece south to Crete Island of the former Minoan Imperial Age. The Bardot Group upon which my source learned disciplines of Antiquity have depended. defines it as all of Anatolia. or Ancient Asia Minor. That geography includes peripherally Nilotis, or the Nile Delta, of imperial Egypt; and the thin littoral harbor cities of the Levant as far inland and eastward as the line running from the Sea of Galilee to shore of the Euxine Sea. Levantines and Lelegans were the sea rovers of whole extended families whose real homes were the Mediterranean Sea itself, thus a domain defined by the Egyptians as the Great Green. The Aegean Sea was late to become the single body of water associated with its Age: It composed in Antiquity from the Cretan and White/Northern Sea to the North Rim Sea, composing also the lateral Karian and South Seas as well.

The Map so rendered was accomplished by the Trojan War Era. Delos Isle by then became regarded for its placement within the Mid-Sea Isles, the later Cyclades Isles, of the now Greek Archipelago. It significance became lastingly understood as the only agreeable epicenter for all mariners originating from all compass points of deep interiors. Every body knew Delos, although for most of them it was the Isle that situated upon the outermost boundaries of what they regarded or deem as maritime civilization. It was most certainly such to the Cephallenes of the farthest west, the region which proves to knit together all I can say of Antiquity.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

While these twin images are overviews by viewpoint from Northeast and above the Strait of Abantis (later Euboea) to the Strait of Messenes which separated the South Sea from the Ionian Sea, the right side serves legends to the most ancient names known for regions and places before they were changed by the Ancient Greeks’ Dark Age forerunners. The date for both images by overviews is 1380 BC plus or minos a decade. This was Cephalos’ accomplished microcosm beginning from his ninth year of age, while he was Ward of Eleusis and Prince of Attica by his mother Herse. He lived his Saronic Gulf Years until 1360 BC, or until late that year he accidentally killed his wife High Princess Prokris by a spear cast over the pointing snout of his Pharaoh Hound Lailaps. He was then banished, all future kith and kin included, and lived a second lifetime begun as an exile but eventually, by ascendancy, to the first ever High Chief of the Echinades Isles. Accordingly, he is the mythical personage who ties the prehistory of the Greek Fourteenth century BC together.

We follow this mapping with a linear chronology of his lifetime until his exile in 1360 BC.

Legend: Kekrops remains agreeably the first King and branch royal patriarch over the House of Erechtheus of Attica. He made a greatest marriage for himself when he wed Metiadusa, a hereditary matriarch and titular Diomeda over Eleusis, a sacred shrine principality upon the Saronic Gulf. Their great wedlock began when she decided that she would make a life marriage with Kekrops and live where he lived or where he ruled. The marriage produced the son Pandion circa 1430 BC, who overcame many reverses to live a long and splendid life. His sister Herse was born after Metiadusa’s many miscarriages circa 1405, but the blessings of and by her birth celebrations caused Kerops to be deposed by his three brothers led by the oldest Metion and his uncle Xuthus, husband to Kekrops’ sister Kreousa. They had coveted, were induced to seek and finally seized the two mainland parts of Attica through a coalition of patron clans dominating Aktika, the aboriginal homeland of the Atticans, also known as the Low Peninsula. That seizure drove Kekrops and Metiadusa to Eleusis for five year of happiness at upbringing of Herse. Kekrops dies circa 1400 BC to close his century.

And the end of those refugee years,  Attica rose in revolt against Metion’s coalition and dissolved the high priesthood of Xuthus, a worshipper of Poseidon who sought to demote Athena as the Matron Tutelar Goddess over the Atticans. After the revolt, the Goddess became the Patron Potnia Athena, or Tutelar Goddess over their race, enduring as such until the Ancient Greeks worshipped her in maiden form as no longer the daughter of Themis. Her aspect as the Goddess of Strategic Wisdom and Practical Arts remained from the matron form deity to the strictly chaste, but always most alluring Goddess Athena.

Pandion was appointed High Chief in Kekrops’ stead without complications over his expatriate status as a refugee solaced by Pylia over Alkathoos, the matriarchate upon the Upper Isthmus of Ephyrea which neighbored Eleusis. He ruled the Atticans for twelve years by commutation from that marriage, but did much to unite them into a proper kingdom — but, alas, not quite: The High Kingdom of Kadmeis, its House of Kadmos ruled by Labdakos, interfered in the consolidating unity. He sought to bribe Pandion into an expansion as Greater Attica through a gift of low country demesnes and dominions which belonged to the Lapiths. Pandion refused the bribe of territorial grant, deeming it infendable, so the bribe went to the sons of Metion and his two brothers. They usurped Pandion and sent him packing back to Alkathoos and his wife Pylia. Thus began the hideous Metionid Regime of Attica which ended only after Landakos died and Pandion mustered his adopted son and three natural sons by Pylia into a revolt that became named the Second Restoration of the Kekropids ( because his own ascendancy to rule Attica in sole right was called the First Restoration). By then Herse had taken a powerful consort in Deion of Dauleis who sired off her lap Cephalos in 1389 BC. The Summary Chronology above must serve for his Saronic Gulf years of lifetime, whereby the robust premises of my translated fictional immersions of Mentor, all proto-histories by his authorship, to compose the volume of five book parts titled Cephalos War of Eleusis: I thru V.

Panoply of Cephalos W of E

Dating as a Dilemma for Prehistorians, the Late Dating Methodology, in particular

I address new and oldest lay readers of my Bardot Blogs in particular. Classical Studies Buffs do not need to learn how loath the Ancient Greeks were to use or apply dates to their prehistory epochs, eras and ages. They also know that the later their historical ages, or the more artistic their literature, the Masters respective to all of them eschewed co-relative dating or any of the orthodoxies that we take for granted. By contrast, the Bardot Group were great adherents of dating and sank or swam upon their veracity.

But Truth is often rendered malleable if its bases shift ground or position by the supposedly rigorous determinants of numeric datings. Most recently there have been two such major shifts that have proven especially aggravating for me at following my exemplars afforded dates of events and developments and spans of prehistoric times. The first is the hideous academic imposition of changing  from BC and AD to BCE and CE, respectively. Even agnostic persons cannot tolerate such an atheism as secular humanism has at last wrought. All it has meant, however, is a final expunction of all legacy scholarships by persons of religious ordinations. And yet Classical Studies began with monks, religious clerics and the their preservation of the material opera of Antiquity.

The second major shift has been by a threefold progression nased upon honorable pretexts about base definitions of dates and methods of dating. I began as a schoolboy student of Latin and college educated student of Homeric Greek with tabulations of Periods and Ages by the Old Dating Method. It appears within the image placed below my closing signature for this posting through two progressions of dated events, the Kingdoms and Dynasties of Egyptian Pharaohs, and Prehistorical Events as Dates by Methodologies of Dating. At left, we tabulate from Egyptology, whose scholars of highest perrages have determined all that we know, or are likely to ever know, from their compiled lists of Pharaohs and attendant artifacts relevant to each of them. At right, by contrast, we demonstrate  in tabular fashion the two major shifts that shifted the nigh canonical Old Dating Methodology to the Middle/Late and Latest Dating Methodologies. I remark with emphasis that both tabulations are by Egytpologists; they second tabulation they created out of excessive self-esteem, disdain for all other Antiquarians and a hubris to know best even without apology that they have been twice wrong, perhaps a third time inexcusably, without any apologies for their imposed orthodoxies on us, the humblers working scholars working the Atlas of Oldest Times and Places.

I shall resume from a next postings what readers can cogitate for themselves from what this First Bardot Blog has introduced. We are on our way to what defines as the New Greek Mythology, which most faithful readers will want to know about.

for the Bardot Group,
Westhampton, New York

What Egyptology has wrought……….