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Readers regular to our serialization of five books about Cephalos know him brought by his Fates to the embracing arms of Eos the Goddess of the Dawn. Greek Classical Mythology has him stolen away to Syria, where the Goddess also known as Maiden Daughter Day was supposed to reside. Her brother was the sun god Helios Hyperion, who charged forth behind her ascents of sunrises to over reach by midday his summit apogee of daytime. Her abrupt abduction of Cephalos, told by Classical myth to have been ”the handsomest man of his generation of mankind,” was deemed a deliciously salacious act of most torrid lust. It was deemed heinous, too. Eos’ “rape” prompted the extreme jealousy of his wife Prokris, who could not accept the dominance of the Titaness at render her supposed husband for a lifetime utterly forfeit for the rest if his natural life.

Early Greek Mythology attests “theosophically” and very differently: Recitals, or rhapsodies about the true origination of Cephalos’ storied capture, begotten of the intellectual honesty inherent all Oldest Greek myths and fables, became the opera by the Great Oral Tradition of Pre-Hellenes and earliest Greeks. Its era spans from 1625 to 123o BC as most precisely bracketed. Writing the New Greek Mythology for the Bardot Group of Scholars of Antiquity, has been the passion of my pseudonymous self, S W Bardot. The Group aroused me with their version of Eos love-making doings through a famous myth owed to his recited father Deion. He’d been from 1390 to 1381 a Chief of Wardens, or “keepers at defense,” while up against 15th century incursions constant by Minyans at investitures of the north mainland Greek Peninsula. Greeks, or foremost pre-Hellenes as they still were at 1400 BC, had supported unanimously Deion as both champion and martial-at-field, a keeper of the northern regions already ancient as the tiers of Midlands broadly configured above the Saronic Gulf. That inland enclosed water was encircled by the Argolid Peninsula, the Isthmus of Ephyrëa and Gulf and Low Peninsula Attica.

He had not only rebuffed the Minyans from well before 1400 BC, but he’d saved the heritage culture of both sacral and petty royal matriarchates—all preHellenic petty royal dominions aggregating to petty kingdoms (basilëai). Their primordial order spread across the Mesogaia of Alkathöos, Eleusis and Attica, as governances of “First Estate.” Some were secular as matrilineal inheritance of an elite and highest ancestral womanhood whose primary era was cited by Hesiods as the second great age of creation of mortals. The MesoGaia, or “Middle Earth,” also included the Isthmus, once known as the region of Ephyrëa and comprising much later Ancient Corinth and Megara (Korinthos and Megaris in Oldest Greek). Father Deion’s most important protectorate petty realms involved the dominion of holy orders called the Sanctuary of the Dawn: It located north mainland East Bay Attica as several sororal colleges surrounding Brauron Basin.

Cephalos, as our series of books states titularly was a child born to Eleusis Sanctuary. His mother was its Supreme Sister by a governance of name/title Diomeda. Likely it was the most intellectual of all the many shrine principalities, but did not stage highest religious holy orders such as Delphi and Olympia Plain most definitely did as the sanctuary Oracles of (Mount) Parnassos and Olympia (Plain). The Sanctuary of then Dawn was founded by Cretans of especially strong geniuses for primeval agronomy. It never should have been the cause of major and famous myth about Cephalos’ youth and his Saronic Gulf years particular to his earliest lifetime until he became thirty years of age. During that span of years he was made clearly evidential by his services to his two tutelary deities, the Goddess Athena having become most inspirational of his branch royal family of Kekropids—even as still subservient to the greater dynasty of the House of Erechtheus.

Introducing the Future Panantaxia of Brauron

Eos had fallen in love with Deion as a champion of the esta lishmentarian First Estate; but she could not ever have him her lover. So she waited patiently for Cephalos’ proper time for wedlock to herself through the special nurture of her self-incarnation, as a mortal born baby, “Skia of Aphidnai.” By embodying herself for a long lasting mortal life, Aphidnai Plantations became her home. It was a great grassland reserves of the transhumant Lapithoi at cattle herding uplands of the Eleutherais Woodlands. Otherwise Aphidnai’s grasslands included Marathon Plain situating just interior to the small Sea of Myrtoa, in part to the multi-partitioned Aegean Sea of oldest name places. Eos’ name of final remembrance was Skia, daughter of Eioneda and Tricorythos, and her Fates were all alone to herself, as the Panataxia of Brauron Sanctuary, a name/title achieved at her age of thirty years old, in 1364 BC.

It’s important to know that she knew Cephalos was promised to her since her age seventeen, but she would not have him to hold and love until that year so cited.

Her parents’ first and only born child, thus blessedly a daughter born to become her mother’s maiden heiress, Eioneda’s vast heritage lands became a self-indulgence of Eos to practice a new mortal life upon. Skia accorded by manifesting early that she was gifted with special knowledges to tame and govern land by divine inspiration. She was a very shy little girl and precious. Given to most authorititive pronouncements to her mother’s underlings of longstanding tenancies. Eos appeared to her in slumber to hike her high aloft and beside her own standing upon a chariot conveying the Urn of Morning Dew, warm seasons, and of Sparkling Fost, over chilly months, of a thirteen month long Lunar Year. Observing the face of Earth below, Helios illuminating all the states-of-art of humankind just behind her chariot’s coursing, wherever and whatever revealed by laborers appeared as daily strivings beneath Eos and Skia. For Eos was earliest a deity of omni-observance, immortalized as such, but also greatly frustrated at communicating her keen knowledges of most important human activities and pre-occupations. She was, accordingly, an astounding teacher of all toilers of Earth, helpful in as many ways as she could invent, but through Skia she could be immenant upon the face of Earth herself.

What passed mundanely below, became instructive Living Dreams. Vouchsafed to her gifted Skia, they were perfectly memorable and meticulously instructive to whomever would listen to her small girl’s voice of shy self-confidence. Her gift caused greatest upset of her mother Eioneda, because her obvious brilliance dashed all her maternal hopes for Aphidnai’s perpetuity, through, of course, Skia’s obvious abilities of highest governance and ingenious land stewardship. In the course of Deion’s warden duties, her husband Tricorythos comforted Eioneda while making a best friend of Deion, Aphidnai’s border warden and frequent visitor. The two friends finally agreed that the family must make pilgrimage for Skia to the Sanctuary of the Dawn, there to seek close counsel of the High Sisters and Sister Elders, both supreme over Brauron’s sororal colleges. For they knew all the divine gifts bestowed unto mortals, and they would fathom Skia’s gift for exactly what it was. Not that they could explain adequately what a Dream Clairvoyant was all about; it just seemed that Skia couldn’t convince anybody, despite her best instructions of nigh miraculous improvements to Aphidnai. Skia’s brilliance was a huge problem of implementation.

Introducing Brauron’s Holy Orders of High Sisterhood

Mother Eioneda became greatly upset all over again and more so upon observing the Sanctuary of the Dawn by trekking down to Brauron Basin’s north verges. after a period of devastating drought, three years long including their winters, it seemed that all the north mainland seemed was withering away. Its varying populace of novices, postulants, tenants, drovers and orchard keepers appeared starvelings, and even the governing sisters and sister elders conveyed themselves lean and haggard. That most impressive leanness of everybody, to bear up so well the ravages of blighting drought impressed father Trocorythos and good guide Deion. Both men could appreciate the core strength which the Goddess Daughter Day imbued her most devoted. It all had to be very good for little Skia.

For that was what she was at age twelve, even if the hostesses of the Sanctuary immediately knew that Skia was as their tutelary Goddess herself. Despite the rarity of her divine immanence by indulgent appearances, ever since the founding of Brauron by Cretan seafarers, “from before the Idyllic Age,” Skia proved bedazzling. What confounded them, though, was Skia’s bold attestation of her gift of Living Dreams, whereby “her goddess” manifest herself “between my sleeps and awakenings, just on the verge of slumber and daytime awareness again.” By what she indulged mortals to know about, by her coursings aloft the heavens above, whatever was best for humankind to know was revealed as Eos’ best human offerings from earth, heaven and sea. Such as was revealed by all or each, moreover, her gifted incarnation Skia could teach them methods and means assuring exact outcomes promised. For the merit of means would always assure the finest outcomes possible upon implementation of told projects to completions.

Actually as first encountered, Skia could say means, instruct of methods, but she was painfully shy, thus disappointing at declaring outcomes. And yet all of the Aphidnai high sisters could attest immediately of marvels become of Skia’s any instruction. For they had the special grace of reception of taught divine implementation and last results therefrom divinely promised. Skia simply had no powers of prediction whatsoever; she was not mantic of divine gift and she would never become so. The High Sisters asked Skia to sojourn with them for two months so that they could have a clearest examination of what her promise and providence might shape out to finally become. Declaring complete faith in their diagnoses, with Deion serving support of Eioneda’s and Tricorythos’ patient acquiescence, that invited sojourn would confirm or not their daughter’s immanence to become of foremost of their holy orders — with complete certainty that she would prove “All Worthy.” For that’s what panantaxia means in Ancient Greek. That to say of wholly practical reckonings of their utterly utilitarian theosophy of Brauron’s holy orders, Skia would be asked to stay two years at Brauron, a term of probation and further matriculation of her gift of Living Dreams. Only then, afterwards a final reckoning, would she take holy orders among their sororities, or sororal colleges.

What those two months revealed of Skia’s taught prognostications, and how they became to advanced works-in-process over two years of obedience to her dictates, begins a progression of visual attestations that complete this Bardot Blog. While they all depiction of Brauron have appeared in Black and White renditions within our books, what twelve year old Skia wrought from 1383 to 1381 BC told the High Sister the much greater impact by all geomorphological changes until 1360 BC. Accordingly, some of our images need to become colorized decpictions, which follow.

Explication is afforded each image presented in our slide show panel by WEB.com.

The Prehistory of Greek Writ

Since Early Greek Mythology means for us solely oral source recitations, in general, allow nevertheless that other great scholars to our best knowledge have ferreted out, or taken reasonably upon faith, corroborations of mythical historicity despite the lost writ by formulized syllabaries  of  the Greeks extant  during the long last floruit of the Late Aegean Bronze Age.

Theirs is the premise of “our real fiction.” It evolves from supposition and requires careful working hypotheses of other prehistoric sources; they include vastly studied material science and art. Earliest myths were wrought upon masterful pottery and mosaic panels that illustrate a latent historicity through their subjects depicted and reflective of period. Ceramic arts affected such content until the enabled transformations of their subjects through description by Greek alphabetic writ. Homer, we believe, was the first to supplant myths written from syllabaries as recitals of his own bardic genius dictated master scribes of alphabetic writ.

The Bardot Sisters, who long preceded my publishing of Bardot Books, tasked with the philology inherent a transition from writ by syllabary to alphabetic writ for the purposes of historical or literary exposition. They also were tasked with the writs of numeracy by many Bronze Age cultures and their scriveners. Our philologists were once young female bright stars at languages and their decoding from fired entablature.  They became my own nice old ladies until they passed on from the Bardot Group. They taught me much that is new and otherwise oldest inspired, so that I can dare becoming the pseudonymous Master Translator of all their own composed Oldest Greek. For without them, there could not have become, in any way substantively, Saltonstall Weld Bardot. Without him, though, there couldn’t be Robert Bacon Whitney, his publisher and the founder of Bardot Books since 2007.

We have an entire section of this website devoted to him

Late or Last Age of Patriarchs: Fifteenth Century BC’s Second Half Dynamics:

Far into this century’s Late or Last Age of Patriarchs, until rapidly emergent new dynasts after1415 BC, conquerors or interlopers by foreign origins ceased rampancy and trample of the indigenous natives under matriarchates. Instead, they took upon themselves the native models of sovereign manhood. They took wives of matrilineal sacral majesty and were vouchsafed in return the status od Medon or Governor in an idiomatic English sense. I often use the term Consort Home Protector, unless the new and mighty husband was a Warlord won to the status of Overlord –Tëretaön [Tay-Reh-TAH-own]. They became Helleniized as their generation matured into civilized consolidations of martial gains and females’ pacification eftorts. This movement had already united over the Fifteeenth century BC the three earliest, core pre-Hellenic ethnicities which defined the early Greeks.

The generalized theory behind this predictable tendency of invaders to become “nativized” has been attributed to the syndicated political commentator Joseph Alsop, who was also a Classics’ enthusiast. Mentör corresponds to Alsop’s coherent argument that interloping conquerors abandoned all rapacity once they’d succumbed to a nigh idyll by comparison from where they’d come from. Marital aspirations for the primeval, still extant matriarchs of native sovereignties took over. The warlord conqueror courted them on their own terms in order to become the Consort, or Lord of House, or Consort Home Protector. They knew nothing about agronomy, of course, while his aspired bride was a governance over vast plantations under tilth or at regularizing livestock husbandry. They prospered off his “maiden nymph,” her mother, or her grandmother, even to supporting their fellow interlopers his subordinates to provide for.

A Husband or consort proved apt to melding  with matriarchal agronomic regime. He willingly became of Second Estate by pledged loyally and due homage to the female First Estate over the sovereign order. He undertook the role and model of a selfless champion defender. His life was a forfeit to defend that hierarchic order. The best of them, Pelops, proved exemplars of patron land stewardship and martial readiness of the rural commonfolk and townspeople. He conducted agrarian surpluses to export commerce. All such roles put in play for his Meda or High Matron, as realized by Hippodameia for Pelops. He became the prototype an Elite Man, Esthlos, by his willingly subordination to her Persëid ancestral dynasty.  After a while, he roved a Late Patriarch over all the Argives, becoming a self-made Hero, after selflessly managing the salvation of his wife’s First Estate of Great Princesses.

Our Bardot Blogs have much to say about the Greek cultural anthropology of matriarchy, co-regency of husband and wife, and the sometimes off marriage traditions which arose from men and women safeguarding each other’s granted heritage and inalienable legacies. For there came a time when the matriarchal Idyllic Age vanished — or, as Hesiod expressed the end of Silver Age humankind and it replacement by the first martial metal bronze, a Bronze Age humankind began in transition to the bellicose Iron Age humanity.

Herakles the Superhero

The most remarkable departure of Classical Greek Mythology, by its eclipse of the Earliest Greek Mythology, is its vast accretion of stories and anecdotes that enlarged the mostly obscured mythic saga about Herakles. He’s no way to be found in any paramount posture of a truly itinerant hero, or a sometimes maniac under Olympian Hera’s supposed scourge of his mind. For, all-in-all the mythical accretion of a Saga, he became the pan-Hellenic superhero. He exists as such, though, solely by much later myths, most of early writ by the alphabet, and long after the lifetime of his true mortal self – Alkeios son-of-Amphitryon and Alkmenë. His birth is still disputed as either Argive or Theban, because both those parents were born Great Prince and Great Princess, respectively. And yet Alkeios was conceived in Thebes where Amphitryon was custodial regent, and whereto Alkmenë followed him, to make amends for causing his banishment over the “staged accidental death” of her father Elektryon.

Although a fabulous oral rendition out of the Greek Dark Age’s final invaders and interlopers seems to deliberately confuses us, there’s even dispute about his true historical name,  the approximate date of his lifetime’s end, and how he died. For the most part, however, Alkaios/Alkeios became a composite superhero of many generations of last arrived ethnic Greeks, the Illyrian Doric Greeks and the Greeks whom Dubbed Achaeans. They affixed an agnomen or homorific of acclaim, Herakles, over many epochs that ran into the Dark Age. The contrived superhero becomes clearly a Doric prototype of the superior form of prehistorical patriarchs out of Anatolia, but he’s not yet so lodged within the prehistory of Mentör’s lifetime during the Thirteenth century BC. He knew the Dorians as most prudish and deeply religious Highlanders who were still a mostly quiescent, obscure tribal culture by his alpine nation race. That Herakles became born from both those last arrived ethnicities conformed to a ruthless, brilliant strongman and furiously raging made him a harbinger of the rough and tough Hellenes who emerged from the four centuries of the Greek Dark Age and was finally formulated by his feats over a brief Greek Renaissance.

Before the Polis, or City-State

There was no urban density in the LABA alike the later Polis or City-State. During the LABA only Troy and Miletos of Anatolia came close to that model of both rural and township statehood at concerted meld. Although the first conceptualized polity, subsumed by the Polis, evolved from earliest Greeks at mass flight away from the Greek Peninsula and west coast colonist within Anatolia’s much milder Dark Age after 1100 BC. There the meld of townsmen and rustic bumpkins took a long time to gestate into a prime governance best described as urban. Refugees from Hellas upon Anatolia proved first concurrent with trends by the Age of Colonization. Organized expeditions of eager colonists reached a zenith from 1150 to 950 BCE, whereby urban entities harmonized their commoners of both rural and town folk (the damoj and laoi). Any prior tradition of such polity lies far beyond the purview of Mentör and our opera by his syllabaric writ. Mentör’s times are best characterized by large regional sovereignties or tribal lands which we should translate as commonwealth commerce entities. There’s a taint of communism about the broadly landed entities at nascent social amalgamations; but they’re not in any way comparable, or as foul as the proletariat that Marx, Engel, Lenin or Stalin made a sham of deeply venerating. Rather, the social contract that led to the polis, or poleis, evolved into oligarchy and limited franchise democracy. What was lost by either form was “a prosper alike, suffer alike” perceptual attitude of all citizens under oligarchs and demagogues. Neither form affected their populaces alike the happy matriarchal traditions of Matrons reciprocating Tenants at harmonizatiion of dual work and enterprise sharing as a commonweal.

Wilderness Bufferlands

Finally, the most stable regions of the LABA were lowland or littoral, as either surrounded by wilderness or mountainous barriers.  They were the founders or an orthodox polytheism which Demeter, Hestia and Themis got rolling until its inclusion of all deities composing the Olympian Pantheon. There were important step evolutions between the trinity of goddesses and the final pantheon  By contrast, the tribal lands of Highlanders dispersed the alpine central massif running down both mountain range divisions of the Greek Peninsula; they were religiously dedicated to the Goddess Beasts Wild (Theia Therön). Conservatories or sacral preserves acted for integration of buffer highland disallowing intrusion by lowlanders: The Highlanders were active a hunting guides, and they might have allowed invaders to trespass over them briefly. Nonetheless, the wilderness was never attractive habitat for permanent conquest by waves of hostile bands of interlopers.

Such dispositions remained bucolic and nigh idyllic until Pelops and Aiakos — conqueror and re-conqueror, respectively, over the south and north mainland divisions of the Greek Peninsula. The change of dispositions began with Pelops, after he subjugated the coastal Westlands of the south mainland peninsula. He consolidated those conquests through formal cooperation with the Southland Highlanders. They assisted his formal adoptions of petty royalties, composed of indigenous, mostly west coastal high chieftains. He resettled his foreign-born, equestrian caste of elite warriors among them, even to bringing them west and out of his homeland of birth, Maionia of Anatolia. His systematic territorial gains of Argolis and the Argolid Peninsula he accomplished through a dynastic marriage, whereby husband and wife bonded their respective hereditary landedness to each other. Afterwards, Pelops, a High Prince by birth, fell into the predictive pattern of subordinationm whereby conquerors succumbed to their wives, an imperial Great Princess in the case of Hippodameia.

Aiakos would perform much the same kind of creation, of autonomous imperial regime, through his re-conquests of territories, by which the last waves of Minyan invaders had to forego all of modern Central Greece of the Peneios River Basin. Having fully reversed or repulsed the Minya, by chasing them back to their oldest former borderlands, By then they had become too well-settled to turn back to their former homelands – above the Aegean’s North Rim Sea, the Dardenelles & the Strait of Dardanos and the north coast of the Sea of Marmara. Desperate to stay permanently settled, the Minyans rendered unto Pelops their homage and liege fealty in 1381 BC. Attaining further, after a complete capitulation of their equestrian might, Pelops let the Minyans settle peaceably as a High Kingdom. He placed them in confederation with Aeoleis, his first founded High Kingdom. Upon that stupendous outcome, Aiakos performed at maritime and overland commerce, at astute administration and by fortuitous marriages a much more expansive imperium, establishing a confederate Great Kingdom. Its construct upon the north mainland consolidated his lesser petty royal realms, falling just short of another High Kingdom that finally recomposed into later Boeotia. His underling kings, men of considerable martial strengths, served him in fealty. Eventually ruling autonomously, their descendants enjoyed “the Patriarch” who lived so long above themand. His ensuing martial successors predeceased him, but their equestrian and martial paramountcy endured on as Aeoleis and Minya until the Trojan War. Into its hostilities a second Peleus fatally volunteered all his might and force over a 10-year duration. The Minyans who fought under his son, the Great Prince Achilles, are known from Homer’s The Iliad as Myrmidons.

The Trojan War Era

A duration from mid-1266 to 1230 BC, its truest knowledge necessitates an almost complete abandonment of credence in Classical Greek Mythography. Its mythographers engendered a 30-year close of that era, whereupon it vanished and the Late Helladic Period IIIC began circa 1190 BC. We have to recognize the hard fact that the Bronze Age Greeks never actually knew who the Trojans were before Troais became a High Kingdom of northwest Anatolia. The 40-gap years became very prolific of recited epic poetry and fulsome prose accounts, such as survive from Quintus of (Anatolian) Smyrna. He lived within a coastal entrepöt inhabited by the many Greeks who had chosen not to return to their homelands upon the Greek Peninsula and/or Archipelago.

They became dubbed squatters after the Sack of Troy and the Wasting of Ilion. They were properly spoils takers, but they were far more than bare subsistence denizens that the Ancient Greeks of the First millennium BC eventually displaced by mass migration into Aeolia, Ionia and Doria. By then some eight epic recitals of considerable length had set down a Saga of the Trojan War. It was totally by and about Greeks, and not about Trojans in fealty to Great Kings over the imperial Hatti of central Anatolia.

We have essayed, of course, who Helen really was, by whom born and wherefrom her sacral matrilineage to rule the Highlanders. She lived from 1284 to 1225 BC. Her death is attributed to the vengeance of widows of Rhodes Island, acting in support of their queen, Polyxo, who had lost her husband Tlepolemos to the war for which Helen was solely blamed. This may not be a credible death, because alternate obscure versions have her dying of old age much later than 1225 BC. Importantly, she was neither Helen of Sparta nor Helen of Troy. She was an only daughter entrusted by her mother Nemesis to fostering by the House of Oebalos over Lakonia. The Wanassa of Lakonia was Lëda of Aetolia, a devoted subject of Nemesis. She was the Queen Holy Matriarch over all Highlanders of Greece. Helen, therefore, was the heiress presumptive to a new realm, a virtual imperium, the Wilderness Wilds of both mainland divisions of the Peninsula. For such a grand renewal of that realm had been prophesied, to wit, that Helen and her twin brother Polydeukes (Pollux in Latin myth) were force sufficient as combined for an arousal of all Highlanders wherever situated their tribes, phratries, and broadest regional brotherhoods.

Our book, Penelopë, Princess of Lakonia, accounts for Helen’s childhood as both a foster sister and dearest held  cousin to the many granddaughters of Gorgophonë  — the fourth Wanassa of that name; she was also  Queen Matriarch over a vaster region than Lakonia – Amykai. Helen’s only foster brother was Kastor, whom Classical Greek and Roman mythographers have often mistaken as a fraternal twin of Polydeukes. He was the son and heir presumptive of his father Tyndareos; and while he lived he had hoped that Helen’s twin Polydeukes would become is junior co-regent, by succession to his uncle Ikarios, the father of the first cousin Penelopë.

From such beginnings, and through her maidenhood and marriage to Menelaos, we account for her abductors, the Trojans led by Alexander (Paris) and Aeneas. Once stolen away from Lakonia, there next emerges her life as an Anatolian suppliant under the protection of the Hatti Great Kingdom. From their she learns that she’s to become queen consort to Alexander, High King presumptive over Wilusa. Thus she’s the successor to his mother Hekabë, the wife of High KIng Priam over the Trojans. Helen abides her captivity as the exalted matriarch over Wilusa for nearly eight years. Then, finally and briefly, she’s for two years a Trojan High Princess, no longer the queen of Wilusa, but in part a suppliant, instead, under the safeguard of Priam and Hekabë. So only very late in the Trojan War was she an occupant of the famous siege bastion, the high city Pergamon, within which Fortress Ramparts Ilion that the Greeks are supposed to have sacked.

Both as prehistory and Early Greek Mythology Helen becomes through our Bardot Blogs the subject of an entirely original biography, which ends with her later life as the beloved Wanassa of the Wilderness Wilds.

 

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[Notes:Leda was never a mortal peccadillo of Olympian Zeus, although that’s how the Ancient Greeks, so much later than the earliest Bronze Age Greeks, wished to think her. The Olympian Pantheon was nascent, although Zeus went by the name of his invocation as Dyaos,  sired by Kronos Pitair off  Rheia the Cretan Great Earth Mother. He was also subsumed the later names Dios, Don and Dis, by whom a composite fraternal trinity, at last —  Zeus, Poseidon and Hades. There was no Olympian Pantheon, therefore.

 

Her Achievements Wrought from the Lower Coursing of the Eurotas River

Far downstream the upper valley of the Eurotas River lay manorial compounds and their well-irrigated plantations, as fed by many narrow gorges roughly parallel to each other and descending from the west down the Amykai Mountian Range. They dry up in summer but refill aquifers plentifully, thereby to explain why the Eurotas River sustains his flow all year round. The Amyklai Mountains were once high and snow capped to hold back spates until the summer, but such terrain could not sustain tilth or livestock pasturage.  Throughout springtime chill heavy air drifted down those tumbling gorges and held the entire  valley to dormancy.

The Queen Consort Lëda to the co-regent Tyndareos was an outsider from Aitolia above the Great Gulf of Korinth, living there long before she became the Wanassa of Lakonia. She never forgot the low country of Aitolia, however, through which the much great Acheloos River rendered lush marshlands of aviaries, fishing weirs and dry land oaken forests. As soon a new bride to Lakonia, and already unhappy in her marriage to an impotent husband, she had prospected her late marriage-father Oebalos’ invention of  several backwater lagoons. Her marriage brother, knowing her discontent, encourged her supervision over the curbing of Eurotas’ downstream calms, causing a savanna of torpid marshlands during summers for a considerable low country. Instantly, she’d seen much grander possibilities from their backwater formations that proved so delightful from midwinter to midspring. The broad calms above the Gulf of Lakonia lay the Eurotas’ constantly replenished backwater domain, at behind a broad shelve of shoaled coastline. The reflected sunshine off Leda’s many accomplished lagoons and formed islets proved further conducive to southern exposure of Lakonia to warm the gulf climate .

Born to the Aetolian seaside of the Great Achelöos River estuary of winding sloughs, and loving the sea and lake side of his lower extent of deep channels through accreted alluvium, she replicated such environs as a pleasure resort for visiting Argives and Lakonians. Cretans and Levantine merchants had also enjoyed her endeavors by preferring dense habitation within a coastal caravansary that staged their deep interior penetration by caravans of entrained trade goods. Kindred relations developed from their commingling with denizens of Laas and Gythion where a small populace of seafaring Hyperboreans, whose wanderings had ended when a legendary king Lelex caused them to be named after him as the Leleges. The highly acculturated Cretans  had also been refugees from the invasion and long occupation years of “The Mother Island” by mainlander Argives between 1450 and 1400 BC. Despite the length of the Gulf of Lakonia, Leda’s Helos Lagoon had beckoned them across to its highly favored mainland ally. Because of, or besides such alliance, their twenty years of active commerce with Ikarios, the Lelegans large caste of shipwrights off Crete so relocated, had built merchant round-hulls for Lakonia and nearby Andanaia. At reign of all thaat we introduce here for a first time, Tyndareos’ co-regent brother Ikarios, the once young man of quiet means and demeanors to affect his exceptionally able capacities of chief administration and  stewardship over all  agronomy and export commerce reaped from Lakonia’s small native populace over most of the Late Helladic Period (of the Greek Bronze Age). We shall come to know him well in conjunction with his daughter Penelope’s husband Odysseus, although they together had many bad years at first, by trying each others’ brilliant capacities to wed Ikarios land based governances to the foremost navarch who would lead all naval forces by the end of the Trojan War.

Helos had flourished over Lëda’s  fifteen years duration of preoccupation Helos’ seaside and spstream construction projects; she exploited the riverside lower courses of the Eurotas with the genius of a born Aetolian who loved water fowl and how they ponded together to settle all low country as a most bounteous aviary. Before Odysseus and Mentör first visited and could bear source witness of that port’ s inland extents of residential compound layouts, Lëda had expended Ikarios considerable largess of material and and concerted labor corvees upon gigantic volumes of landfill upstream of Oebalos’ first sturdy sea walls built over the solidity of a shallow shoal that curbed the Eurotas deeply behind the Gulf of Lakonia. Many divides of runoff affected a unique final debouch to form the head of the Lakonian Gulf where that shoal terminated by a man made cut which balanced weak tidal flow against the final strength of the Eurotas’ late springtime flow. Tyndareos’ patron chieftains and all the richest native matrons of far upstream plantation demesnes had supplemented her efforts generously, even to preferring such coastal indulgences to their young but also very pleasant summertime residences in about of far upstream Therapne.

Commodore Medon and after him Sonios had greatly assisted the Queen  by teaching the Lakonians the easiest means to dredging out eddies by reforming sloughs of lower river seepages and brief seasonal overflows. Altogether they had rendered geomorphic  wonders under  her royal stewardship. Great Father Eurotas’ freshets performed the rest of her needs of him through his natural proclivities. For each side of Oebalos’ upstream curbed channel proved out to lovely, uplifted strands of sandy silt below accreted finest soils by the constant erosion carried off the Amyklai Mountains eastern facing slopes.

Helos Township, Commons and Portside Amenities

Helos, the pleasance village per se, became another prehistoric hallmark of the prolonged Great Peace of Thyestes. It was still pervasive throughout the Peloponnese before Odysseus met his future bride Penelope. As the supre doyenne of Helos, indeed the foundress of the pleasure port’s entire layout, Queen Consort Lëda brought excitement to the many Persëids of the high royal family descended from Andromeda and her only daughter Gorgophone. [Lakonia. I remark, was deemed a high kingdom because derivative of their matriarchate, established in the early 16th century BC by Perseus, the valiant husband of Andromeda. The Great Princess Gorgophonë had at least two of her same name to become Wanassas of Amyklai. They were before the last wanaassa spun off from her vast region off two patriarchal Houses, of Pereires and of Oebalos, respective to Andania and Lakonia. My mapping shows them as great river valleys split by snowcapped Mount Taygetos of the Amykai Mountain Range. The last Gorgophone dead by 1280 BC, Leda became free to accomplish with Ikarios many further great public works. Least known about her, such was her married lifetime by way of cloaking the discrete disport of herself away from Tyndareos and his sole preoccupation with  horse breeding upon his expansive ranches  of Gangania, denoted by a yellow zone upon the afforded mapping. 

Figure : Ancient Amyklai of the Southland, during the 1260s BC of the Late Helladic Period.

The original matriarchate of Gorgophonë, Amykia, before she divided its two valleys, the Pamissos and the Eurotas, to create patron royal Houses for her husbands Pereïres and Oebalos at the end of the 14^th century BC. Two regions, therefore, became called Andania and Lakonia; they were divided from each other by the Amykai Mountain Range whose centerpieve highest summit was Mount Taygetos.

Besides making Helos her special spa, the once humble treaty bride become Wanassa of Lakonia after Ikarios managed a defiance of recalcitrant manorial governesses and Nasiad priestesses, the latter hereditary plantation conservators, in order to build his trespassing Long Road beginning from a new trading port at Laas.  That civil war supressed by many confiscations and reversions to royal titular lands, the rural damoi of the entire Eurotas Valley were beholden to Lëda as their arch-benefactress. To her, as well, by our contemporary narrator Mentor’s long retrospective upon Lakonia’s past,  was owed veneration and  thanksgiving each spring and autumn as the queen mother Incarnate of the Sowing and Harvest Seasons. As shall be explained in proper time and orderly occasion, she performed to that dual honorific with great modesty and selfless discretion; but also with the most serious sense of her duties and of just how their required performance, entailing as they did her taken lovers — only a few — to sire her royal brood as Tyndareos could not.

Helos’ splendor as a resort was markedly seasonal of course. In the summer the lagoons lofted a most tortuous humidity; it also wafted a fetid, swampy shoreline of feverish miasma. That hosted swarms of pestering mosquitoes and flesh-nippers. The Lakonian Gulf becomes a blindingly bright heat sink of thick doldrums that forstall as impotent both sea and land breezes. It was abandoned then until next cooling months of late autumn, therefore, while the adjoining vast savanna pastured the drought hardy sheep for which Lakonia was also famous.

By contrast, nonetheless, the coastal gulf resort was. as said, a supremely balmy, almost semi-tropical place. Even when chilled by cold rains descending off Mount Taygetos and his sister summits, it stays far warmer than any Peloponnesian interior plantations can attain. Upstream of Helos, the original marshy shoreline above the estuary presents a series of small islands bedecked with palms planted upon ornately delineated swales. Tiny islets were connected by small bridges, themselves for crossing to tree-lined promenades which offered shady lanes. These lead away to isolated bungalows amidst elaborate residency compounds. The entirety land-locked by an extensive low dike works, the occasional open fields along the eastern verge of estuary allowed pleasant venues for holiday gatherings and market fairs hosted by transient Levantines at offering their oriental rare goods meets, all offladen from their long cruising merchant fleets.

Helos became the first venue of Helen’s Trials-at-Bridal in 1268 BC, about which we’ll have much to say through featuring the Bardot Book, House at Courtship, whose draft dust cover below.

for the Bardot Group of Scholars of Antiquity, from State College, Pewnnsylvania

 

 

Old 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 the earliest Greeks’ Great Oral Tradition, 1625 to 1220 BC. The author affects himself as a prehistorian, but reveals himself instead just another autodidact out of so many at solely literary perspectives of what Early Greek Mythography recited or howsoever rendered otherwise.

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, but as known solely by their names during the Late Aegean Bronze Age. As usual he names them and terrestrial locales and mythic personages by Greek language spellings in Latinized English, in what’s called the Erasmian or 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 13^th 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 utterly fictitious and bogus Heroic Age. For it was that infamous literary Age that led into the Classical Greek Mythology by which Homer and Hesios conditioned their contemporaries to accept as the only acceptable historical opera of Classical Greek Mythology.

Image and Legend:

From bottom dating to top of the charting, Greek Prehistory by its Prehistorical Progressions up to Ancient Greek and Roman 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 First Master, notwithstanding the Mother Muse’s warming of his brains. For instance, most all classic scholars from the 1950s onward had to suffer still the pestering of the pre-WWII Oxbridge Dons awhile their learnings of the Late Aegean and Eastern Mediterranean Ages. I prefer to call them the High Professoriats by conceding them academically enormous, even outsized, by influence upon how and what is (or must be) taught of Greek and Roman cultural literacy for mainstream retention by our well-educated humankind. Such a stripped down literacy has been replete with mistakes about what the prehistory of the Ancient Greeks was about, because they were poor historians who purged or expunged or overly abreviated so much that they deemed disgraceful by their repugnant forbears. It should be recalled that the High Professoriats once insisted that the Trojan War was a century older than its best substantiated duration since Carl Blegen, to wit, from 1250 to 1240 BC by the middle dating method of the Egyptologists. Professor Blegen (Univ. of Cincinnati) estimated that particular duration late in his successful lifetime at two very famous digs — the achaeological site of Nestor’s Anaktora at Ancient Pylos, the Chora of Messenia today, and of Fortress Ilion and City Troy at the previously unearthed Hissarlik, Turkey, by Heinrich Schliemann. Ever since, highly offending arm-chair scholars defined the bardic careers of Homer’s sources to have spanned from early in the Greek Dark Age of the 12^th 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, and ever since so memorable.

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 12^th century, but then the 11^th , and for a very long time afterwards, during the 9^th century. Hesiod was first deemed an admiring younger fan of Homer at festival poetry recitals of the 10^th 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.

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

The Intolerance 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 and belief systems 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 21^st 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

 

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

3rd Bardot Blog : The New Greek Mythology, Conflicts and Contradictions

[From the original but lost/deleted 107^th Posting of January 15^th, 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 too latent, even expunged, since the Early Greek Mythology of the Great Oral Tradition.. That meant the solely recitative opera recited from 1640 to 1230 BC, although the period originated most all the most famous sagas of myth and legend by the last pre-Hellenes and the earliest Greeks. I call that duration the Age of the Last Patriarchs, who were some of the greatest mythic personages of saga and legend. Alas, academic cholarship about the Second millennium BC was subordinated to the dominating Pre-Classical Tradition of fictional historiography, about a Greek civilization finally 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 ancient cult followings displacing the originally paired six Titanesses and Titans by the virginal birth, or parthenogenesis, of the Great Earth Mother Gaia/Gë. The Roman Olympian Pantheon called them by different names, and  by modest transformations of their miens and comportments, at addressing their primary immanences as special 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

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