In Re Mortal Incarnations of Goddesses and Titanesses:
in Particular to Cephalos’ Saronic Gulf and East Bay Attica times of youth
Eos the Titaness of the Dawn
Early Greek Mythology is copious for its farthest past recitals of deities who were sometimes so wanton to become mortalized. The titans and titanesses did so in order to satisfy their keen absorption of wholly human activities and their invesntive accomplish-ments. Eos the Titaness of the Dawn leads the list for my own delectation, for having visited the Late Aegean Bronze Age of the Greeks at many immanent manifestations of herself in mortal disguises. I expand my mythography to recite rarest sources about her, all purely recitative of originations about her devotional undertakings of mortal body and mind as engrossed in humanity. She also leads the list of incarnated mortals by her own will for imaginative disguise and artful devisings, to insert herself for whole lifetimes at possession of the owners of her disguised incarnations as mortal.
By one insinuation of a particular mortal soul, for her greatest convenience of some particular mortal time and location, we have for a leading exemplar Skia of Aphidnai, the only daughter of Eioneda and Tricorythos. Born into earliest Greece, circa 1404 BC, Skia became revered as the Panantaxia (“Mistress of All Skills), and to have lived a long life as too long celibate in youth, but also for wholly adoring one man most lustily, whom Eos promised to her for her own self-indulgence of mutually insatiable libidoes (sic). Cephalos was at first deemed a replication of another desired lover, his father Deion, any rapaciousness of whom was denied to her. She also made the same strategic mistake anew by too long depriving her mortal incarnation Skia the carnal comforts of Cephalos, whom Eos was somewhat tardy to appreciate, until their first Big Bang together, as overly wanted by an increasingly higher hierarchy of maidens who could hijack him. He came under Skia’s come hither and allure of him only fortuitously, without divine control or abetting, only to have and to lose then and immediately his carnal indulgent bliss as most especially ascendant person beloved of once matron form goddess Athena. Only then Eos discovered how overly adored he was, too, by a rival tutelar goddess over Cephalos’ naval genius and delightfully ambitious character.
So, too, no wonder that I must take great pains to have Cephalos rediscovered for constantly in an orbit of the Idyllic Age’s wondrous grandeur, for so many heroic personages, whom he matched or exceeded, who had providence by knowing him very well. Indeed, his mostly expunged person by the Ancient Greeks is recovered biography by my knowing them, far better than his lifetime particulars.
Eos, by forsaking the normal and incessant eternity that all the deities by Greece were inherently fated, was “a life” to know for long run carnally alive. And yet we arrive to only one genuine myth about her that has allowed scholars of the Humanities a single affirmation of Cephalos as both a mythic personage best-recited to have known her with intimacy. The Ancient Greeks believed that he came under her view, saw him, and immediately must possess him. The yield an oral literary subject adroitly well-storied and most enjoyable taught. But only at utmost brevity their singularity together, because so much about him that included her as herself defied was thoroughly expunged. The earliest Greeks doomed him to a very sad earliest youth by a most intense lifetime at brilliant application; by compensation, though, his fully attained manhood after his wedlock to the Princess of Magnesia was followed by a new, next and rapid ascendancy into a most glorious and illustrious second lifetime. Thereafter a few years until attained ascendancy at zenith, he begat a lineage of direct successors, each unchallenged by other great presences evocative of Western Literature. Odysseus makes a favorite successor as a great grandson. Over subsequent epochs of the 13th century BC, when different times and best fated places for him to abide or live in, he too was most sensationally forwarding of his fellow mankind heavily populated with foremost heroes of a waning Age, a fulsome Era about Helen and a home realm full ready for his needed resuscitation. His lineage directly off Cephalos had him the third direct successor after the long lifetimes of grandfather Arceisius, a great war commodore, and Laertes, a greatest logistician at mercantile feats that coordinated all kinds of marine vessels. While Odysseus had to live as doomed by an early age prophecy to war exceedingly, he was nonetheless most blessed in both homeland Ithaca and for his wife, the pargagon Penelope. For she far exceeded all that was deemed most paramount, also very well-imagined about a greatest mortal woman of a far past. Especial for her faith in her beloved man, their marriage and its survival after many dooms nearing until nigh, emphasized his endurances of them. None of them matched his removal perforce from Penelope in 1366 BC, whereby twenty years or more allowed him intense carnal indulgences of many most ravish-able women, whose far separated exotic places his Fates brought his wanderings under witness as an utmost cad. Throughout, despite all the salacious distractions, he became obsessed to return to wife and barely known son who had done all they could to uphold him and triumph at their faith in his complete reliability to surpass greatest adversity.
Eos began those successions with a man whom she ravished only after her mortal incarnation had consistently been thwarted or bent by other preoccupations so that she could not know him until 1365 BC, at his age of thirty-six years old. And yet he too couched many women who wanted only him alone. He married into bigamy by a royal and sacral marriage, wedlock at twain consortships notwithstanding they were wholly near annulments perforce. Afterwards, however, there was a menage-a-trois at clear sailing, all sails fiully luffed and all winds steadily abaft to a long age ending in an imprecise eightieth year of old age.
Penelope also lived two lives apart each other before she finally had Odysseus insolitary as her devoted husband, with whom to live out in constancy a divinely assisted mortal existence, by the tutelar matron goddess Athena, who wished a special happiness that surmounted a long gamut of miseries visited upon woman of divine Artemisian chastity at no fault or wanting of her own. That meant also her bringing the Greeks through a forlorn and very long Dark Age incipient the Greek Peninsula’s under a failing Idyllic Age. By its failing years of mainlands invaded, all realms upon them falling calamitously, her waiting of Odysseus nearly twenty years long an epochal absense, she might well have rued that she left homeland Lakonia solely to have Odysseus for husband and sire of her one child Telemachus. For she lost him to the forty year enduring Era of Helen, with which, as well, the twenty year Trojan War Advent, ten years of Hostilities and twenty years of Aftermath. Penelope by then had spent her twenty years bereft of him, a son by Odysseus her only comfort. To close an entire Era of Helen, from which a long ending of 600 year Idyllic Age, so finally ended for both pre-Hellenes and earliest Hellenes what they had enjoyed despite many epochs of adversities since 1800 BC. Such was the Great Oral Period, thus the Great Oral Tradition that originated Early Greek Mythology.
My own advocacy is to revert all oral legacies thereby until purely recitative again about the famous Greeks who were their rhapsodists’ subjects. I would dismantle if necessary the mangled mythography that should not have been written about any of them. I forsake most of what the Ancient Greeks thought transformative of their famous forbears, the earliest Hellenes who had followed three formative nation races as distinctly pre-Hellenes. The task of such restorative and rectified writ whould be plain until we find in Classical Greek Mythology only slight echoes of an original writ that has been thought mostly lost to us since the Renaissance Age of western civilization. And yet I hold Early Greek Mythology by vocalization far past just bearly enduring enough to realize fresh reinterpretations and best appreciated regains of so many major legacies that traced through 500 last years of the Second millennium BC.
In the Atlas of greatest times and places upon Earth, there were also the sidereal and meteoric deities who lived enduring if not perpetual existences either wholly material or wholly ethereal by some five great Creations of living and immortal things. I make this posting a digression of first best observances of their meaningful existences to earliest known denizens of the Greek Peninsula and Anatolia.
Who Eos was and what she meant in human terms:
Divine current and eternal knowledges which Greek Deities knew upon the unfolding of their Earth Mother Gaia’s First to Fifth Creations can be tallied in accordance with perfect knowledge acquisition and perfect memory of living anthropomorphic progeny. For no doubt about it: While living, all living things had innately perfect memories be practice of perfected methods of recollection and rhapsody of them. I give us a list
~ Genuine Omniscience belonged to the Mother Muse Mnemosyne by her investment of living souls with perfect ears for recitations. Her gift was Autogeny, therefore. It operated without sight or vision.
~ The God who saw all and remembered all he saw was Helos Hyperion, a Son/Father meteoric composite of the Sun, who captured sight of all actions upon Earth, even those occluded by dense clouds or vaporous turbulence. He did not see anything on Earth at Night, of course because he was resting his capacities of illumination as dictated by Olympian Zeus,
~ Zeus was the most omniscient of the Olympian Pantheon of deities despite he was never called upon to attest such a capacity. And yet he knew what happened any given nighttime(s) because he could bid all deities by his powers to have revealed what he did not actually see of what they saw.
~ Eos the Titaness of the Dawns, and tripartite to Daughter Day with her sister Hemera the Midday and Hespera the Dusk, were omniscient at observation of any and all human activities of strictly human invention and wrought industry. Only Eos had the tireless energy to be ready as “Rosy Fingered” before she dawned over the Earth still in nightime; by then she was finished with her afforded titanic consort, Astraios the Starry Firmament of the Night, a creature of Nyx [Neex] the Night. She had little pleasure in any nighttime with him, despite that he sired the Four Winds off her lap. Instead, she sought for respite and enjoyment rare mortal incarnations to have enjoyment of nighttime with her best chosen mortal men. She then levitated out of her recumbent mortality with him daily in order to rise above the band width of the Edge of Daylight, the utter luminance projected by brother Helios Hyperion at lead of eight fiery stallions of globular fire and pure light. Eos was drawn aloft upon a chariot which served platform for an immense, mostly abstract Urn “of the Dew and the Frost,” which her powers enabled to sprinklings awhile fair seasons and safe sea voyaging months, and also to saturation of earthly vegetation awhile chill seasons. Of course. she was perpetually over the Edge of Daylight at fully conscious thought and observance, Accordingly, she was an Omni-Observant Titaness whom the Great Earth Mother Gaia had vouchsafed tireless curiosity, and,or curiosities, while watchful of human activity and inventiveness of all newly espied things going on beneath the course of her chariot drawen across the daytime sky by the steeds Lampos and Phaiton as synonymous Greek words for Illumination.
A Most Immanent of Deities:
Humanity vis a vis proved Trinity Daughter Day detached, transcendant and yet keenly observant of all toil, skilled labor endeavors and public works. Only the Titaness of the Dawn Eos lavished her chosen forms of human immanence with her own closest attention, admiration for and participation in exciting communal projects, all the while, or withal her quiet insinuation into her chosen supervisors over amassed labor, what called corvees [Core-vays]. When it came to skilled labor as precise programs of fabrication and stepwise practices of stage constructions, her curiosity was especially peaked by brilliant supervisors who led the required works-in-process from bare beginnings to elaborate finishes. My own intuition of how she operated was first, her long observation of a unique and special project for how it was precisely accomplished, rendering her, that is, expertise at the implementation by stages or phases. She then instilled in her mortal incarnation the doggedness of supervision, until what she learned was passed with perfection into work forces capable of highly ambitious constructions. Until Cephalos engaged her curiosity to the utmost, the major earthwork projects that the various High Sisterhoods accomplished at Brauron from 1381 BC to 1372 were mass labor corvees applied by Skia her mortal incarnation to reform the agricultural layouts, pasturage of livestock husbandry and arboreal fruiting of orchards for maximum yields of produce.
Such comprehensive reform and project installations describe the endeavors and purposes of Commonwealth Agronomy, itself a governance of produce production for best managed yields to preservative storage, or for export of segregated surpluses, and always for generous allotments to workers and whole communities at tilth, livestock herding and tending, and garnering of a single year’s voluminous orchard yields. Brauron Basin’s many novices postulants and supervisory sisters, altogether residents composing novitiates of holy orders, coordinated their tenant work leaders (hegemons). They in turn brought their dedicated mass labor allotments through hardest tasked regimens required within every agricultural year. Aside their were freemen populations who were everyday farmers, herders and orchard tenders who acted independantly upon the allotments vouchsafed to them by their plantation governesses over family demesnes or heirarchic family cooperatives. Intensive farming and herding was composed from small populations of autonomous freemen at performing comparable tasks independantly, or, perhaps as often, by combining with sanctuary labor pools or corvees for especially demanding periodic mass labor turnouts. During good years for all framing regiments, such cobinations were usually briefly conducted over one or two fortnights, as exemplified by either mass springtime and late autumn seeding of plantation layouts, or by highest yield harvesting from spring through summer solstices. Whole farming population turnouts likewise performed unusually heavy weeding requirements, and the beginning of any farming year was always demarcated by the pruning of orchards at excessive branching after heavy flowering. The end of year, of course, required the special garnering of orchard yields that dropped all at the same time through the entire extent of dedicated arboreal layouts.
Eos was by ways or means a deity revered or especially deemed as essential to agriculture, livestock husbandry and orchard management. She was essential, however, as a sidereal goddess as a sunrise manifest of wrought agronomic regimes under daily new reveal. The normal courses of agriculture had her pleasant sunshine happily well-appreciated. She came to the fore of all attentions when such new reveals were rainfall deluges, the ponding of huge land tracts whose containment of well-drained soils were swollen by those inundations of rainfall. Then orchards neatly terraced within rubble walls collapsed, hillside eroded into landslides and immature fruit yields were dashed to ground and rotted, furthering the flooding that ruined plotted layouts for small farm crop allotments. The measure of such agronomic calamities registered as equally disastrous by many winters absent of seasonal rainfalls, because such prolonged parches had the same devastating effect upon agricultural. Accordingly, no wonder that myths of Eos solace to such calamitious results became of her intercession in the distressed infrastructure of Brauron as three years withered by crop failures wholly unpredicted. Skia coincided with that parch when her special visit to Brauron. She herself was astonished that none of the High Sisterhoods could reckon what had to be done to restore the sisterhoods of sanctuaries to the usual courses of reliably performed agronomy. More her wonder that ample solutions to a restoration she herself was prepared to satisfy, whereupon her ample divulgence and most precise teachings of intuited means to ends to resurgence, each and all precisely rendered in detail as her phenomenal grace by Eos the Titaness herself.
Her parent had helped her explain why such divulgences were preceded by other solutions prior learned and duly taught by herself for her mother’s home plantations of the vast pasturages, orchards and layout of tilth of her homeland Aphidnai. In stating them severally for examples, she attested her own learning of solutions were “by her goddess,” who visited her in “Living Dreams,” during which all said to her by her goddess were most precise and detailed instructions she learned as a perfect teachings to herself. As for what was meant be calling the goddess’ living dreams had became of her perfect memory of every meticulously taught lesson that they each composed. The High Sisters of Brauron could not help but conclude that perfectly recalled dreams meant that they were organic to brain, thus as much of Skia’s own mind as they were by induced possession of her goddess’ wisdom and the mentality that had conceived them. Not only must they regard their tutelary Titaness Eos of a genius to implement the taught solutions that resolution a three year drought must induce. For too plainly she had graced a grown girl not yet nubile at twelve years of age with her same mind and genius at implemented solutions. Skia could be alleged, therefore, a mantic Dreamer, for standing in evidence of a phenomenal mind at acquired learnings that “once taught were forever learned and known” as a divine mind could clarify and convince any worthy mankind receptive to her teaching as at once passed on and meticulously taught to underlings.
For Skia, from her age twelve to fourteen, was allowed a novitiate’s pledged allegiance to the holy orders so that she could demonstrate her gifts. She was afforded the best helpers who might abet her teachings, usually the hegemons over the task forces of laborers employed at implementation. None of them proved to doubt what Skia taught them. Most remarkable besides, all her solutions were particular to how Brauron must rebuild herself from the ruins of her parched and denuded landed commonwealth to a full readiness of all the plantation estates for an extraordinary bounty becoming both during, and then throughout two aftermath years of horrendous rainfall inundations. Finally, all her hegemons and attendant helpers swore to honesty that whatever was precisely imparted to them was duly installed to the exactitudes of her goddess’ expressed teachings to her alone. Through the exactions of the living dreams results were accomplished to a perfection far beyond any of their expectancies.
Why Cephalos? How Chosen?
Those final testimonials I have found validated in the course of other examples of Skia paranormal mind. But they also compel some beliefs among the earliest Greeks that Skia’s grace by her Tutelary Titaness made her, too, both a titaness and a mortal being a single sharing of person and mind. A hallmark of Early Greek Mythology is that divine grace imparted to a mortal could truly be “taken for granted” without any meaning any inference of innate divine self. And yet Cephalos, from long before he was to learn about Skia or become imbued with her grace such as she could share of it, had to have been a demi-god. For regardless all that was expunged from the oral biography that composed him a mythic personage, there remains the following cardinal facts adduce him divine. First, his mother possessed without doubt the mind and mentality and recitative feedback of the mnemonic adept. That meant she was natively gifted with a perfect memory of any recitative teaching by revered divine pronouncement. Furthermore, all was retained exactly as first time heard in accordance with the original dialect, original inflection of rendition both whole and without interruption. She was, therefore, as embodiment of such extensive oral renditions as by authorized and acknowledged creators. She need recite only as he remembered, and most often she spoke with retention of the original oral composer.
Secondly, the serialization of Cephalos Ward of Eleusis reveals in the Second Book the many competing recitals of lore about him wherein Herse was alleged to have been impregnated by the God Hermes. I have dismissed all such lore on the simple religious fact that the Olympian God Hermes was originally named for cairns, small piles of rocks which lay along pathways by way of articulating a marker of true way to destination. Furthermore, the most explicit myth of a single trysting of Herse attests she was consensual in any way beside the overpowering of her until she yielded perforce. Allow, therefore, that the trysting did not happen because the early Greeks had not adopted the Olympian Pantheon yet.
Thirdly, it’s accurately attested that Cephalos served his mother as an acolyte to enable spoken roles in voice of a boy or a teenager. The acceptance of his good rhapsodic voice and intonation was unanimous, and especially cited as inspirational by Eleusinian novitiates who grew up with him. He performed as well-attuned to how and what his mother taught him. Whenever he spoke didactically or pedagogically he evidenced best clarity and cogency of oral delivery so that his listeners retained well whatever they might have to pass on accurately to another audience.
Fourthly, his male successors by the dynastic House of Cephalos have seemed so beloved of the tutelary goddess Athena as expresssed by many mythic anecdotes which attest her immanence as a matron goddess. I believe that the Old and Ancient Beliefs of the Greeks, such as they were by the end of their Iron Age, had Athena falling out of a trinity of crone, matron and maiden. Themis was the crone goddess, Athena was the matron goddess and the maiden aspect held foremost the attribute of chastity but was otherwise especially feminine of appearance and allure. There is good reason to be convinced that the maiden form goddess was nebulous, perhaps a borrowing of Eos the Dawn from the Trinity of Daughter Day. I have no earned right or deserving want be completely correct about how Athene impinged upon the House of Cephalos on account of its outstanding good fortune to have revered Athena as tutelary over them. I only hazard that matron form Athena was revered be them most especially because of her foremost provision of strategic mindedness.
I mainly object to the Ancient Greeks’ odd means of expressing their inherent misogyny, that they were so afrighted by Athena’s powerful mentality as afforded gifts of grace to deserving minds. Their final belief in her nativity serves example; that she was born a brain tumor, a protuberance of Father Zeus’s head. She achieved her youthful attractiveness and very appealing physical allure by it, becoming fully manifest of her loveliness almost immediately thereafter. I believe that this version of her nativity is allegorical of Athena’s powerful temptations. Too dangerous to accost, to mate her carnally was impossible because her form of deliverence was a male growth of mind. At her earliest she presented gigantically, her any mood for assignation utterly inaccessible. Her clever, humorous and beguiling gifts for taking disguises were coquettish, manifest that she was a man’s woman even as an unassailable virgin. By her chastity, a commitment, she defied most all means of seducing her while also kindly condescending at warding off advances of revering mortal males.
Why Eos? Why her particular Mortal Incarnation at passing the 14th century BC as Skia of Aphidnai.
I make clear through a contemporary narrator, Mentor son-of-Alkimos, that Skia was under the thrall of Eos as late as her nineteenth year of age. The Titaness was using her selfishly until then by both curiosity for how she would exercise her empowerment to perform great civil works towards the restoration of Brauron from a devastating drought and over the soaking rainfalls that bode nearly to wash away Skia’s marvelous implementation of divinely managed earthworks. In the next serialization of two books, Skia is brought to a zenith of her omni-observant capacities to engineer and implement great practical public works. Eos does not begin to manifest charis or selflessness until Cephalos finally learns about Skia’s brilliance at vast work project realizations. Nonetheless, at beholding her chosen mortal lover Cephalos ‘ own brilliance at shipbuilding and developments of a powerful war navy, Eos become impressed by the exciting novelty behind what he causes his outstanding shipwrights to develop of whole warship design. Athena, we can suspect, has imparted her own inspiration to Cephalos’ fine arts of construction, whether by hos own hand or not. But even as she moves assist him alike to what Athena enables, there is never any divinity within Cephalos that ever manifest. That he might be a demi-god by either nativity or grant of grace can be asked but never affirmed. Because his brilliance is unique, his contributions those of new states of art of his own devising.
Again I repeat; his conduct is that to exercise brilliance as wholly his own to impart without any titaness or goddess to abet him.