Music of Apollon: Healing, Sight, Harmony and Destruction

Image may contain: one or more people, tree, plant, outdoor and nature

 

The *Orphic hymn has a beautiful line in it to Apollon in which it addresses the god as one who turns the seasons by his song, reminding us of the cyclic nature that is so very much a part of his domain (or exit out of the cycle in myths of deification such as in the cases of Marsyas, Hyakinthos etc) as we see the end always beginning again the new. This concept is perhaps best understood in the passage of time in Hellenic thought wherein the final year of a cycle was also simultaneously the first year, and Apollon Noumenios, begins too the new lunar month in every monthly course. The close dance of death and birth are always present together, even as in both cases certain miasmatic presence is accrued with both the release of death and the hazards of the first days of an infants birth after which Apollon and/or his twin are typically lauded. It is a harmony of nature, which appears to have foremost appreciated by Socrates in Plato’s Cratylus wherein he speaks of the meanings inherent in the names of the gods. Thus this keeping of harmonic movement of the cosmos in balanced score is perhaps most profoundly represented by his attribute as a player of the kithara or lyre. As most may recall, this was not an invention of himself but rather of Hermes. Given that Apollon has a more archaic nature as a pastoral deity he likely had related associations with music that were more organic, such as that of singing which can certainly demonstrate such a fondness in myth for the kithara that gave him an accompaniment to his voice. This point has been reinforced in myth by the contest between Marsyas with his pipes and the superiority of the abilities of the kithara that allowed Apollon to sing in company with the plucking of the strings.

This singing feature is probably also closely related to the prophetic nature of the god, for not only is he a god who oversees cycles making him a god who sees patterns of all things that have been and to come, but the close relationship between poets (who typically sang their work with a lyre of some kind) and seers is one that has been made also by Socrates as noted by Plato as a source of divine inspiration coming through similar channels. Certainly the Pythia’s oracles in metered verse (probably done singing or in a sing-song manner) lends a very thorough connection between the two. Therefore it is quite natural that as a god whose personal power comes through his vocalizations (albeit with the company of his stringed instrument to his liking…enough so that he bargained with Hermes for it). In some ways it is amusing because when we think of the music of Apollon we do not imagine his music being the power of his singing, but rather attached directly and solely to an external instrument whether it is kithara or the flute that he also attained from Hermes in the Homeric Hymn to Hermes. Yet it seems that his abilities as song-master and vocalization is perhaps the most important key to understanding Apollon’s music as he sings forth the intricate dance of the cosmos and the delicate weave of moving bodies therein by his lyrics. That by this he is Logos as truth, a golden unbreakable song. And by which too that Lycurgus, when given instruction from Delphi, used a poet to sing of the laws to coax people into following them by delivering in the most perfect form the persuasion of truth to their minds and souls. Or by relation, the belief that Thrakians had that singing to the soul of an individual could aid in curing their illness by restoring the order and harmonic balance to the soul via song.

And then there are the Kleidones, who were attached to his Delphi cult as well as at another location that escapes my memory at the moment. At Delphi, during the time of the bronze temple in that location according to myth, these Kleidones, described as being akin to Sirens) would perch at the pediment of the temple and sing their prophecies there. The close relationship they bear with Sirens can probably draw the relationship of Sires more acutely with Apollon, especially given their relationship to the Muses who are beloved by Apollon and are part of his divine company. The Sirens, prior to the Muses taking the position, were believed to be original divine beings of the celestial spheres. These duties were taken over by the Muses, and yet we see the Sirens in myth trying to take over the duties too of the Muses by challenging them to a contest of singing (which the Muses won and as penalty the Sirens had their feathers plucked to be worn as headdresses by the Muses in their triumph). Sirens are in myth, however, also embody the most dangerous form of music, that which can lure and entice men from their purpose (which is why Plato wanted public music to be ideally only of a certain type and without such threats) as we see in the Odyssey in which their songs lead directly to death. If Muses are one part of Apollon’s company as embodiments the perfections of civilization, I would consider the Sirens to be their shadowy sisters in his company….and a kind of natural harmony occurring between then. I do at times wonder if the adorning of the Muses with feathers could be seen as a direct relationship between the identify of the Muses with the Sirens…. perhaps in a less civilized and more violent type of being that has less to do with the civilized arts that better the soul and more with their place in the natural world in which song not only creates but is part of the cycle of the seasons between birth and death. The would certainly make sense in the context of song in the cult of Apollon.

For Apollon, the most beautiful singing was so attached to his nature that death of that which was most sacred to him was credited as possessing the most beautiful songs moments before their death. Swans (one of his heraldic animals and creatures that were known to pull his chariot to Hyperborea) particularly were spoken of in this manner, that before their death it was only then that they would beautifully sing. This idea to passed to humans who belong to him as well as exhibited by Cassandra in Ascheylus’ play Agamemnon in which laments before her death where characterized as such beautiful funerary singing that it is addressed as her “swan song”. It is not hard to imagine why laments, accompanied by the keening of the flutes, would be part of his musical sphere, even if it was banned at Delphic contests for a time because it was considered too depressing of a subject to be fit in honoring the god, even though it had an ancient tradition in place as an offering to him, and he was said himself to play such laments at the funerary libations he gave to the Python. After all the paean is known not only as a song in honor of the god for a victory (as indicated by the myth of the paean in relation to the slaying of Delphyne by the village men), but also as a lamenting song (as per the paean in the myth of Hyakinthos). Obviously someone eventually saw sense because after a number of years it was permitted back into the Delphic contests.I have may times said that if Dionysos was the god of theater and the masks of men acting through the passages of their lives, then Apollon is the leader of the chorus who brings revelations in their laments and praises.

That said, even though I belong to Apollon I sing like a raven, but I take it to heart that ravens for all the cawing are beloved by him too, and hold the song for myself as a more spiritual thing that comes across in a different way…through poetry and art primarily. So while great singers and poets are beloved and especially gifted in this manner by him, possessing enormous singing ability isn’t strictly a requirement of those who are his thankfully! Besides as I have indicated above his song is so much more vast in his domain and nature than simply putting together beautiful narratives in musical form. It is the very mechanism of the functions of his domain.

Lykeia (8/20/2015)


Painting: “Apollo visiting Admetus”, by Nicolas-Antoine Taunay.

*[33] XXXIII. TO APOLLO [APOLLON]

The Fumigation from Manna.
Blest Pæan, come, propitious to my pray’r, illustrious pow’r, whom Memphian tribes revere,
Slayer of Tityus, and the God of health, Lycorian Phœbus, fruitful source of wealth .
Spermatic, golden-lyr’d, the field from thee receives it’s constant, rich fertility.
Titanic, Grunian, Smynthian, thee I sing, Python-destroying, hallow’d, Delphian king:
Rural, light-bearer, and the Muse’s head, noble and lovely, arm’d with arrows dread:
Far-darting, Bacchian, two-fold, and divine, pow’r far diffused, and course oblique is thine.
O, Delian king, whose light-producing eye views all within, and all beneath the sky:
Whose locks are gold, whose oracles are sure, who, omens good reveal’st, and precepts pure:
Hear me entreating for the human kind, hear, and be present with benignant mind;
For thou survey’st this boundless æther all, and ev’ry part of this terrestrial ball
Abundant, blessed; and thy piercing sight, extends beneath the gloomy, silent night;
Beyond the darkness, starry-ey’d, profound, the stable roots, deep fix’d by thee are found.
The world’s wide bounds, all-flourishing are thine, thyself all the source and end divine:
‘Tis thine all Nature’s music to inspire, with various-sounding, harmonising lyre;
Now the last string thou tun’ft to sweet accord, divinely warbling now the highest chord;
Th’ immortal golden lyre, now touch’d by thee, responsive yields a Dorian melody.
All Nature’s tribes to thee their diff’rence owe, and changing seasons from thy music flow
Hence, mix’d by thee in equal parts, advance Summer and Winter in alternate dance;
This claims the highest, that the lowest string, the Dorian measure tunes the lovely spring .
Hence by mankind, Pan-royal, two-horn’d nam’d, emitting whistling winds thro’ Syrinx fam’d;
Since to thy care, the figur’d seal’s consign’d, which stamps the world with forms of ev’ry kind.
Hear me, blest pow’r, and in these rites rejoice, and save thy mystics with a suppliant voice.

Hymn found at  https://www.theoi.com/Text/OrphicHymns1.html

Advertisements

In Honor of Leto, the Mother

As one who loves Apollon, Leto has an important place my in home. I am not sure how much worship she gets in modern Hellenismos. It is clear that she had a significant following historically. It is pretty clear though that her worship was inseparable from that of Apollon and Artemis as she is typically depicted in the company of her children, and in one case from Lydia she was represented too with the nymph Ortygia. Her accompanying role to her children in much of Hellas is contrasted by Lycia where her cult may have had a stronger position than in many other places, as her name seems to have translated into meaning “woman”, inferring that Leto may have been considered a goddess of prominence. However, the alternate translation of her name (“Unobserved”)  is also revealing and not unassociated with her role in Lycia and other parts of Ionia as a goddess associated strongly with the underworld. This name suggests a hidden nature of the titanide. As the sister of Asteria, it is quite possible that there may have been some contrast between the bright Asteria, and her darker hidden sister Leto, both of whom were desired by Zeus..one who married him and the other who fled into the sea to escape him and became the island Delos. Such darkness may very well aligned Leto both the underworld and to the dark envelope of night from which light is born. It seems as a matter of coincidence that Leto was said to come from Hyperborea, a land beyond the furthest north (which is in itself connected to long seasons of darkness).

In such respects we can, for the purpose of reconstructing her worship, can probably infer some commonalities between Leto and Persephone, or her niece Hekate. Indeed if we consider for a moment the role that Zeus takes as Chthonic god as her position as one of his earlier “wives” (for which the suggestion on theoi.com that her name Unobservable or To Move Unseen, we may regard this to refer to modesty that is associated with the lives of married women), there may be some early parallel to Hades and Persephone. In the Theogony Leto is specifically addressed as a goddess who is always mild and kind to the deathless gods, which implies to me that she is of such character as one would expect of a hidden underworld goddess…one who is kindly by nature as would be a goddess who receives the dead. Of course that she is poetically often described as being present on Olympos, particularly in the poem of Hesiod in the Homeric Hymn to Apollon, this only seems to imply a retention of her power and esteemed position, as she is the one who receives the bow of her son and unstrings it. She is the receiver and bearer of light. In this fashion I imagine Leto as a beautiful woman, garbed in black or gray, with a sympathetic and kind face. An obscure goddess illuminated only by the presence of her children in whose company she delights. For she never appears where they are not. In the Iliad she is inseparable for the side of Artemis.

Actually when it comes to the Iliad I think we can learn something from the manner in which the gods are paired in the war of the gods that reveal something. Some gods we see nothing if (such as Demeter and Hestia…Hestia perhaps because she never leaves the hearth of Olympos, and Demeter perhaps because she is unaffiliated in such concerns). The lot of gods in whom they are combating is certain quite purposeful. Apollon and Poseidon (whom Homer reminds us worked cooperatively before in Ilium) and have associations with the traversing of the sea and harbors are matched against each other in the quarrel. Athena takes part against Ares, both gods who are esteemed in the art of war. Hera and Artemis are set against each other in which we have the queen of gods and men being challenged by a goddess who is often called queen in her own right and is ascribed as the daughter of Hera by the Thracians. Hephaistos’ fire is countered by the streams of Xanthus. And Leto is set against Hermes, a god whose functions lay in the traversing between the world of the living, that abode of the gods, and the underworld. So for me this pairing is rather significant, even as it is amusing by the fashion in which Hermes yields the contest to Leto refusing to raise hand against her.

I would suggest even that the strange scepter which she is often depicted as bearing resembles both a young plant shooting up, and with its spirals, a labyrinth type pattern of a kind, as a goddess who issues forth the light which returns to us every spring and a goddess of the hidden way. Certainly she must be associated with some kind of road or passage as she herself was made the journey from place to place (in the company of Athena apparently) until she arrived on Delos. This almost chthonic vision of Leto is rather complimentary in fact to versions of myth which assign Artemis’ parentage to Demeter (as another chthonic goddess) and Poseidon. There seems to be a certain assigning of the earth and the new upwelling of streams in the Lycian account of the birth of Apollon and Artemis (as revealed by Quintus Smyrnaeus in his The Fall of Troy) that speaks of the Xanthus appearing when Leto, in her labor pains, tore up the earth of the plains with her hands.

I also find it curious that in the relating of the gods (with the exception of Athena and Zeus) fled into Egypt from Typhon, that Leto become a shrew-mouse. Interesting the mouse and the mongoose snake (the mouse representing night and the snake representing day) were both directly associated with the Egyptian Wadjet who was revered as a goddess of childbirth, protector of children, a goddess associated with justice, and eventually considered the protector of kings. She is also a nurturing goddess as the one who helped Isis nurse Horus, and was associated with plant growth–specifically the papyrus. For a general overview on Wadjet you may wish to read further here. If we consider that there was some alignment in Hellenic thought between Leto and Wadjet we are seeing a goddess associated with divine rulership, law, death, and growth…all of which is compatible with my vision of Leto, and my theories on the relationship between Leto and Themis who bore such similar sons, and the latter who nursed the son of Leto on ambrosia. The early association between Wadjet and Isis just makes it all the more convenient too.

Therefore if we thought the mouse was an appropriate symbol for Apollon as Apollon Smintheus, we must consider the shrew mouse (the most common species of mouse in Alaska–much to my amusement) to be a sacred symbol of Leto. Likewise this draws some interesting comparisons when we consider that the heavenly axis of her father Koios was the eye of a stellar dragon, which paralleled the dragon of Delphi, the serpent of the oracle last in holding of Phoebe prior to Apollon, and the associations with the serpentine Wadjet, we see a goddess associated with two animals that burrow within the earth, and the latter of which is a creature associated with immortality, it presents us with an interesting chthonic deity.

Yet among the  birds Leto is strongly associated with the stork, as we understand from Aristophanes’ Birds. It is a mute bird, clattering their beaks for communication rather than any kind of song. The clattering sound is rather eerie from what I have heard in their nesting grounds when I visited Morocco, like some primitive primal noise that rises on the air and makes the hairs on your arm raise ever slightly. And like the swans associated with Apollon, the stork is also attached to its mate (and to its nest for that matter). To back up whatever chthonic nature Leto has, the stork has been associated with bearing wealth (which reminds us of Plutus) by some Germanic peoples, and with the underworld by Estonians, and in Baltic mythology has been associated with killing insects and reptiles. Of course sacred birds make an interesting mix as the swan is also associated with Ares and Zeus, so too is the stork also associated with Hera. Overall the stork is representative typically of nurturing parenting that tends to be common of earthly goddesses.

So for a shrine to Leto here is what I recommend. A representation of the mouse and the serpent, perhaps something related to the stork (I have a stork’s feather myself), an image draped in darkish fabric to represent that which is hidden.  I would even add a pair of lights to her shrine to represent the twin lights that she gave birth to for the world. Any imagery related to infants and mothers would also be appropriate. Leto is by far the earthly goddess of mothers, she who receives and gives forth life. Her worship is, and shall ever remain, and important part of my oikos, and it would please me know others are also giving her active worship!

— Lykeia (3/09/2012)

Ritual Meal, for the Feast of Leto

For the Feast of Leto, prepare a delicious meal, one that you would have no reservations in sharing with the Goddess, as well as Her Children. Set the table nicely, and in the center, prepare a small altar for Leto, with some space for Artemis and Apollon. Utilize whatever images or icons you prefer when making this space. Include a large plate upon which you will place servings of food for your Honored Guests.

Next, you will want to invite Leto, and your other Guests.

Ex: “Blessed are You, Leto, Sister of Asteria, Daughter of Phoebe! Sweet is Your name upon my/our lips! In all of my/our days, shall I/we ever strive toward Your Grace and Excellence!

“Blessed are You, Leto, Daughter of Koios, Consort of Zeus! Ever shall Yours be the way of cunning! Let all brave women follow after Your example, seizing that which they/we desire foremost!

“Blessed are You, Leto, Mother of Artemis, Mother of Apollon! Starry is the veil which covers Your holy face! Within the mystery of twilight, You are the center, the cause from whom ambition emanates!

“Blessed are You, Leto! Be welcomed here, to this seat made comfortable for You! Partake of this meal that I/we have prepared! And please, accept these offerings given freely by Your people!

“Great Goddess, I/we have come only to honor and praise You!

“Hail Leto, Mother of Wolves!”

“Blessed are You, Artemis, Swift-footed Goddess giving chase like no other! Be welcome to rest here at this table, to make merry, and to feast in the name of Your Mother!

“Blessed are You, Apollon, Prince among Gods, and the Preserver of Honor! Be welcomed here to this table, where You might find comfort, as well as sustenance, in the name of Your Holy Mother!

“Blessed and Divine Twins, be welcomed here in peace and in reverence! Hail Artemis! Hail Apollon!”

Once the food is ready, place each dish upon the table in offering, while saying a few words to indicate such.

Ex: “O Divine Leto, please accept this ______ (name of dish), that it might fill You with the sustenance of my/our love!”

You may also address Artemis and Apollon at this time, though it is really only necessary to address the Guest of Honor when offering dishes. Repeat for each dish offered to the table.

Now, everyone should be seated at the table, and all should offer thanks to the Theoi for the bounty gathered before you, first with a small bit of food offered to Hestia, by burning it in a candle flame, or saving it to be burned or buried later.

Ex: “Hestia, Most Sublime, I/we make the first offering to You, as is the/our custom. May You bless this table, and I/all seated before it, that my/our hearth and home might be ever peaceful and secure.”

Next, food should be distributed first to Leto, then to Artemis, then to Apollon, all upon Their plate at the center of the table. After your Guests have been served, everyone else may serve themselves.

Eating, discussion, and general merry-making may now commence. Examples of this could be songs sung, poems or adorations recited, myths told, or experiences shared.

With the completion of their meal, whomever wishes to leave the table must first address Leto, thanking Her and the Twins for being present.

Ex: “Glorious Leto, Illustrious Twins! Thank You for Your presence at this table, which was prepared in honor of You, for this great feast day! May our love given, accompany You back to the Northern heights of Hyperborea, from whence You have come! O Ladies! O Lord! May You be pleased!”

At the very end, before the last person leaves the table, a final food offering should be made to Hestia…

Ex: “Blessed Hestia, Keeper of the Hearth, again, I/we thank You for the peace and gentleness You have brought into this, my/our home! My/our gratitude hangs thick in the air, like the tasteful aroma which has filled this place of feasting!

“Hail to You, Hestia, and farewell!”

…and care should be taken to clean up the table.

Finally, all participants should return to surround the table, to give final thanks/goodbyes to Leto (and the Twins), for all that She does, and will do, in helping us to further understand ourselves within the roles to which we find ourselves attached.

Ex: “Blessed are You, Leto, and Blessed are Your Children, who enact the very essence of Your demeanor! You, who are bold! You, who are driven! You, who commands life to submit to Your will! Great Leto, I/we thank and praise You!

“Hail Mother Leto! Hail the Holy Twins!  Hail, and farewell!”

— Columbine

Contemplating Leto

Leto is the principle of causality.  In taking control of Her life, first by leaving Hyperborea, the place of Her birth, then by orchestrating the events of Her eventual arrival upon Olympos as Zeus’ Consort, She causes the wheels of fate to turn, by Her will.

This is a Goddess who exercises power, who asserts Herself in ways that are perhaps more familiar and relatable to poor, or otherwise ostracized women, rather than the lofty and oftentimes unattainable glories of Hera, and the domain of marriage. Leto is another side of the nature of a woman’s power, the nature of force which exercises its will on the world through cunning.

Leto tell us, there is a cause to all things, all situations, and if we would not be taken along by the cause of another, we can be our own cause, and exercise our own will.

The fair-haired and veiled Consort of Zeus is much more complex than the face of motherly demure She is so often characterized by, in what writings we have on Her that survive. Which of course gives us very little information on how the peoples of the past truly viewed Her. In this, we must often rely on doxa, both shared and personal, and on our interactions with Her via dreams, and through symbolism.

When we view Leto, we often do not see one who is tied down by conventional motherhood, though a large portion of our understanding of Her comes directly through Her role as Mother of Artemis and Apollon. We see a Goddess of liminality– of twilight– flanked by wolves, which are fierce predators. This sheds some light into the obscure areas of Her personality. which we can see on the periphery.

Leto suffers no insult lightly, either to Herself or to Her Children, and when She rides out during the darkening days, She does so unveiled, revealed, even as Nyx unfolds Her cloak of stars in the darkness. And in Her awful glory, what does Leto reveal to those who meet Her gaze? It is a glimpse, a mere taste of the wilderness that we have left behind. And in this wilderness, few are more fierce than the Mother of Wolves.

This is the Goddess whom Niobe insulted, the Goddess whose honor is defended by Artemis and Apollon, and the traits which spurred Them in these actions are but a few that They have inherited from Leto.

When we view Leto, yes, we see the Divine Mother, we see She who birthed the Holy Twins, but we see also a complete Goddess, a whole Goddess; Someone with a past, a history, a life that began long before the birth of Her Children.

And in that, we may find common ground for the growth of our relationships with Her, as well as for our own, personal growth.

There is much yet to learn from Leto in regard to keeping our identities intact after becoming parents, and also in celebrating who we were beforehand. In our (American) culture, motherhood specifically is easily dismissed as a necessary but trivial pastime, yet is also lauded as the highest pedestal a woman can be seated upon. This dichotomy is of great detriment to society, however, and it is Leto who can help us to reintegrate the disparate themes of motherhood/parenthood, and to find the balance of ourselves within the roles, as She shows us in Her own life, and lore.

Leto, who is often quiet, who is often veiled, is the same Leto who does not flinch in the presence of Hera, or any Other. She is the same Leto who throws off her veil to ride vigorously through the wild– the same Leto who, for reasons of Her own, and with plans of Her own devising, fled Her birthplace to stake a claim to the varied lands and peoples of ancient Hellas– and was well respected throughout.

Therefore, for the upcoming Feast of Leto (Perihelios 9/Jan. 15, 2019), let us show respect for our Goddess, through shared ritual and feasting. And may we be always reminded to look beyond the surface of things. There is depth in what is hidden, and there are lessons to be learned from what we first must decide to seek.

— Columbine

Semi-Monthly Oracular Statement

In the Seventh Year of the Treasury, on the First Day of the New Year, Noumenia of Treasury Month Perihelios (I) – Jan. 7, 2019

**** Solomon’s Seal/Delta ****

“And now is the time to step back. Mankind has allowed itself to be guided toward a path of ultimate destruction. Your works upon the world have made Gaea bleed, and Her innocent children flee in droves to places of ill-repute, wherein they are subjected to carnage unimaginable to your fragile eyes.

“That you believed you were in control was the worst folly of all. And you will worry. And you must. Though We, the Blessed Gods, will do what is necessary.

“And so, you must let go the reigns, and We will guide you instead. Back away from the brink, and let inspiration carry you toward the solutions, and the justice, you seek. Live in the flow of Nature, and breathe in the dawn stretching across the world, for it will change the very fabric of your existence.”

— Apollon

(Tarot of Hellen/Greek Alphabet Oracle)

Healing Prayer Dates, 2019

As we come to the end of the Julian year, we now give you the dates for Healing Prayer for the upcoming year, 2019.  The dates are marked according to the Julian scheme so as to make it as easy as possible for folks to be active in their participation, without having to convert Treasury Calendar dates.  May the upcoming year bring you joy and fulfillment, and may Apollon and the other Theoi bring you many blessings!

Below you will find all of the Julian dates for Healing Prayer, during the new year.  As always, the Treasury invites you to join us in prayer.


Prayer should begin at or around sunset, local time.

January 27, 2019

February 25, 2019

March 27, 2019

April 26, 2019

May 25, 2019

June 24, 2019

July 23, 2019

August 22, 2019

September 20, 2019

October 19, 2019

November 18, 2019

December 17, 2019


Guidelines:

Prayers are NOT to be directed toward specific persons, UNLESS THEY HAVE CONSENTED to prayers on their behalf.

Participants are encouraged to pray for whatever healing they, or CONSENTING loved ones need (excepting minor children or dependents– discretion lies with parents or guardians), be it physical/medical, mental, emotional, etc.

Prayers ARE to be directed toward closing existing rifts within the spheres of the public Polytheist and/or Pagan communities. This includes local, statewide, national, or online communities.

Prayers should ONLY be directed toward communities that participants are ACTIVELY INVOLVED IN.

ALL prayers should be addressed to the Lord Apollon, or to Apollon and Asklepios, as the case may be for medical intervention.

G is for “Godspousery”

While I don’t care for the term godspouse, it is perhaps one of the most well known terms to describe the mystic relationship that develops between the soul of a human and the god the soul belongs to. Plato describes the act of Eros on the soul, and myth often shows Eros (or Aphrodite) acting to play the matchmaker between human souls and the gods. Of course most of this is regarded as nothing more than mythic generation of heroes etc, but these myths also serve as an important spiritual dialogue to our souls to take root with the love inspired in the soul. Ten years ago when I first started down this path in my relationship with Apollon, you could throw a rock and be quite unlikely to ever come close to hitting another godspouse. Now I am feeling inclined to write on this subject for my pagan blog project entry rather than what I had previously planned just because there has been instances coming up recently in which emotions have run high over misinformation regarding godspousery and assumptions that have been made. Therefore I am hoping that this post will clear some of those things up. These are in no particular order of importance, and I may miss a few points, as I am certain that there are many more which are relevant. If I missed something please feel free to add another point to the comments section.

1.) Misconception: Godspousery is a new pagan fad indulged in by young women (usually in their 20’s) engaged in without much consideration or forethought towards the consequences of jumping into that kind of relationship with a god.

Answer: While it is true that there are a number of new godspouses on the scene who fit that bill, there are many folks out there who have been around and have had such a relationship established successfully for a number of years. Among them there are many instances where it is seldom jumped into but has a kind of “courtship” phase before deciding on taking on that kind of relationship and level of devotion. Nor are all godspouses even women. Which leads me to point 2.

2.) Misconception: That all godspouses are women engaged in a bridal relationship with a male god.

Answer: Nope. In fact there are men who engage in this relationship with male gods, and with goddesses, and women who engage with this relationship with goddesses even as there are women who engage in it with gods. When I say women and men here I mean for it include heterosexual, homosexuals, transgenders et al. Despite what the current most vocal majority is, godspousery has no sexual or age prerequisites. It is a calling of the soul, an attraction inspired by Eros between the soul and the god. Right now there appears to be a majority of godspousery showing up among cisgender women, but that perception may very well be skewed by how many folks are silent on the subject. Many men seem to be more reluctant to talk about it publicly.

3.) Misconception: All godspouses are of a Nordic or Heathen religious tradition.

Answer: This perception may again have to do with the vocal majority, as it may *appear* that is most common with Odin and Loki, but it is not altogether accurate. I have met individuals who are godspouses to gods from various pantheons of gods. Myself included obviously.

4.) Misconception: There is absolutely no historic basis for godspousery.

Answer: This is kinda of a tricky statement, because history is not always quite that detailed. Setting aside the myths (in which as I noted above many such situations arise), you do have instances in which mortals were considered brides of gods. From a Hellenic perspective, the initiation imagery of women for the mysteries of Dionysos have a distinctive bridal imagery to them with Dionysos and Ariadne looking on. Likewise the Pythia was widely considered the bride of Apollon, and literature seems to indicate similar concepts of the sybils. Virgil’s Aeneid certainly suggests a very intimate relationship between the Sybil at Cumae and her god. Of course whether these kind of personal relationships were common outside of these very prominent cult settings we will likely never know, although great devotion of love to a gods seems dubious that it was uncommon, else how sympathetic and tragic would have the death of Hippolytes been without the understanding of his love of Artemis and his preference of her company and scorn of entering into marriage. Or the rise of Plato’s philosophy in regards to addressing the subject of the soul’s attraction and love towards the god to which she belongs (soul typically represented in the feminine form symbolically). So it very well may have not have been unheard of, but likely not common either. However, in modern times I have heard that there are cases in which girls take a bridal relationship to gods in Hinduism, and there is a lot of marital symbolism in Hinduism with the concept of the soul’s union with god, especially it seems with the textual material dealing with Krishna. In another direction, a book on Santeria showed beautiful pictures of a room in which a devote gave to his lwa wife (I probably got the term lwa wrong, I often confuse the terminology between Voodoo and Santeria). There are also suggestions in history of kings entering into marital pacts with powerful goddesses in some northern regions….how much of that is true though I can only hazard to guess.

5.) Misconception: Making the decision to be a godspouse means that you are agreeing to being enslaved by that god/dess into his/her service.

Answer: People who identify as god-slaves, whose relationship with their god is defined solely by the work they do for them, do exist. Sometimes (and I must stress this because I have not personally seen it often) a godspouse (who also usually does some kind of work on behalf of his/her beloved) will also identify as a godslave, but these terms are not synonymous. A godspouse does not necessarily feel enslaved to his/her god, anymore than you feel enslaved to your mortal spouse. It is of course a very serious commitment however. Love and intense devotion and loyalty go a long way that as with any loving relationship, a godspouse is likely to do what pleases his/her beloved just as much as people do every day for those that they love. We do however, recognize that we are not by any means equal to the gods and not gods ourselves, and therefore are placing ourselves in very uneven relationships power-wise, which also means that there are some sacrifices. But typically the gods are not ogres and do not demand anything more than what is suited to our own individual relationships with them and what we need, and what we are capable of. We may be ensnared by Love/Eros but it is a positive thing, there are no chains (unless, again, that is something particular to your relationship… on whatever level lol).

6.) Misconception: For women being a godspouse to a male god is anti-feminist.

Answer: Again, not so. As mentioned above there is no enslaving to a god’s will thing going on (typically), and as a matter of love it shouldn’t be judged as anti-feminist anymore than any women who engages in a marital to a man. There is an imbalance of power which may make it more pronounced to some feminists that there is a relationship of extreme inequality going on which act as triggers for them. However in any relationship one establishes with a god, you are going to be the inferior in the relationship, that is just how it goes. That is not say that we lack value, or boo humans kind of thing. We are self determining and quite capable of saying no and refusing anything our gods put before us, but it is easy to be a bit of a pushover for one that you love and do things that you feel that the god wants or will please him out of no other reason but love.But rather it is a recognition that we are not gods and therefore are not going to be on equal playing ground when it comes to power nor should one expect to be treated with some kind of reverence from others. We should not aspire or pretend otherwise…to do so could potentially lead to some serious delusions and hubris (for only the gods can deify, we can’t determine ourselves to be as they are). Also this idea of gender based inferiority is rather absurd, not only because gender based inferiority takes a huge backseat to any concept of inferiority to the gods in general, but also because it makes an assumption that the gods have a set literal sexual form. But the gods are not biological beings, they are greater than that. Therefore whereas their identities are often tangled up in a particular gender, often in relationship to their domain, many gods have been known to appear in a female form in some myth or another. Therefore the whole female inferior to the male argument is rather invalid. And as such it cannot be anti-feminist.

7.) Misconception: All godspouses are seers/spirit workers.

Answer: I think this misconception has caused some of the greatest friction when it comes to godspousery, or rather between godspouses, especially of the older and younger generations. There is an assumption that being a godspouse means that you must automatically become a seer, which is really an absurd assumption because those beloved by the gods in myths formed a variety of functions and had a number of various talents, but has also caused frustration. This frustration is due to new godspouses finding that they either lack the ability, or inclination, to fulfill this role. So I will say right here and right now, although a lot of godspouses find it fulfilling to be a seer/spirit worker it is not a prerequisite! Like the beloveds of history and myth, we all have our own directions our work will take us that can touch on any small part of the vast domain of the god one is “married” to. It doesn’t mean that you won’t have a knack for things in several areas, including divination/interpretation of signs/spiritwork/etc, but having that knack and even engaging in it on a personal level doesn’t mean that is what you are supposed to do or what their calling is. What your calling is will likely work itself out over time.

8.) Misconception: All Godspouses are celibate.

Answer: While there are many godspouses who make a choice to be celibate, this is something that is determined by their own individual relationship with their beloved god/dess. Sometimes the gods indicate that the desire for their mortal spouse to be unwed and/or celibate. I suspect it has more to do with the needs of the mortal spouse in particular. While it was not requested of me I have gone through several long periods of celibacy and have recently come to the conclusion, that some other godspouses I know have come to, that the commitment to the god too easily conflicts with the emotional needs of a mortal partner. In short it can seem unfair to the other person, and can sometimes cause some hostile feelings towards the godspouse’s spirituality. That said, there are godspouses who have very successful marriages and romantic partnerships. So in the end it is really about what is best for us all individually. I don’t believe that the gods call us to do anything in particular that isn’t already part of our disposition.

— Lykeia (4/08/2013)