From my GoFundMe page update:

Nigel likes to watch....

Nigel likes to watch….

I am signing the lease on MONDAY!!! I know I’m just over halfway to my goal, but i *need* the amount for a security deposit –and unfortunately, because the low-cost vaccine/microchip day is only one day a month (and Nigel really needs the chip and his FELV vax; if one of these other cats isn’t up on their shots, or something were to happen and he got out, it really is his best protection), which is the day before I go back to A2/Ypsi, this means I NEED to raise a lot more by then! They said they can accept part of it when i sign the lease and the rest on move-in day (the 25th), but I’d rather it look better for me and get it in asahp! CAN WE MAKE THIS HAPPEN???

So what do you say, can we? We just breached the halfway mark a couple days ago, and I just updated the maths –if every single person who’s subscribing to this blog via WordPress.com (WP.com reader and e-mails, combined) donated just $28 (my lucky number!) then I’m in the clear! C’mon, if BNP, TWH’s JP-W1 can donate $20 to the cause, surely you can do that or better, right? (If you can’t, why not? Aren’t we polytheists at a war with pagans? Do you really want to let the pagans win??2

Can’t find the little progress bar widget thing? Can’t be bothered to go to the frontpage of this blog where it is practically all over? Here you go!


1: translation – “Big Name Pagan, The Wild Hunt’s Jason Pitzel-Waters; don’t mind me, all the initials just entertained me for a mo’….
2: in case you couldn’t tell, I was being funny. I’m hilarious; a laugh-and-a-half. My mother said so. Are you calling her a liar? If so, that’s cool –I was a caesarian birth, so it’s not like you’re saying I came out of a liar’s vag or anything….

And Who is Nyx?

She the mother of contradictions
The mother of Life and Death
The mother of Love and Strife
The mother of Light and Darkness
The mother of Friendship and Deceit
and Night Herself is the mother of Day.
She is the mother of the “dark”
The mother of Fears
The mother of Doom and of Criticism
The mother of Distress
The mother of Aging
and of Fate
and the Stars
She is the lynchpin of the Kosmos,
the order of the Theoi
that emerged from the death of Khaos
a phoenix of black flame

[What’s That?] Miasma

So, Dver made this recent post about miasma, and I want to repeat something from it that seems very much worth repeating:

“Someone explained it to me once as a way of ensuring that we were fully engaged in worship; if we just experienced death, or birth, or even sex, our minds were probably occupied with ideas related to that and we weren’t giving our due respect and attention to the gods.”

That might seem like a nice thought, that once again makes it all about us and our internal landscape, but it has little basis in historical evidence. Miasma is not about how we feel about things. It’s a spiritual pollution, a FACT that happens regardless of our feelings. That spiritual pollution is anathema to many of the Hellenic gods. You may not like that, but it doesn’t change anything. Many of our gods tend to put a lot of distance between Themselves and the stink of mortality – which is most stinky during transitional times like birth and death. If it was just about our preoccupation, then there’d be no taint of miasma if someone close to you, but who you cared nothing for, died – but that’s not the case.

That’s one of those modern notions that just never sat well with me, because it just doesn’t follow logically.

This seemed like a minority notion about seven / eight years ago, when I first got into the community, and now seems a very close second to that disinfo of “miasma = lacking personal hygiene” that seemed to really take off with Pope No-Life and His Talking Butt-Plugs about five years ago. The idea that “miasma is that which distracts us from the gods and” seems pretty popular now, and I have to agree that it really lacks historical basis.

Now, I’ve probably just kind of passively went along with that in the past –in fact, I’d say my post about menstruation really does give a passive permission to the notion that miasma is at least sometimes about how we feel, when that just doesn’t fly with the history.

Miasma is spiritual pollution. If it’s there, it’s there whether we “feel it” or not. Your feelings may also be giving you a false positive –in other words, Judeo-Christian indoctrination about how your menses is dirty when (pardon the pun) bleeds over into your own personal feelings doesn’t suddenly give you a taint of miasma, nor will cramps and headaches. Your feelings might also give a false negative –maybe you’ve just had sex and now all your thoughts are on Aphrodite, or Eros, or Dionysos, well, unless you’ve been given a pass on that, too fucking bad, break out the khernips before approaching that shrine.

In general, the rules about what does bring miasma is pretty specific, almost absurdly so. If you’re a devotee, spouse, or slave to a certain deity, you may get a pass on some things, but not others, and you may have some additional taboos (one woman I know who is devoted to Artemis has been forbidden by her goddess from marrying, and though sex seems permitted, I get the impression that she needs more than a sprinkling before entering the temple room), but chances are still good that, if worshipping in an historically accurate Hellenic context, you’re still not going to be allowed to scrap all pollutive taboos.

Furthermore, what survives concerning miasma seems to at least mostly concern temples and public shrines, which are regarded as homes for the Theoi here on the face of Gaia. It’s also easy to interpret Hesiod’s taboos from Works & Days, as an extension of what counts as miasma for household worship –which makes sense, as the hearth basically functions a shrine to Hestia.

“Blood on the hands” or contact with blood is pretty much one that everyone agrees is miasma, but not all blood was the same, historically. Animal blood clearly was not a pollutant to the temples, or else there wouldn’t have been so much animal sacrifice —the mystery cults that maintained bloodless sacrifices being a noted exception, but the thing is, they are an EXCEPTION, not a part of the general inclusion. Furthermore, it takes more than just some khernips to wash out the stench of a murder from your soul, though getting your own blood on you (and maybe a co-workers, at most) the every-day abrasions from work in the fields, or at a tavern, or so on, as best as I can tell from what I’ve read, various ritual cleansings at the entrance of the temples probably took care of that –but if you lost a leg in battle, or a scythe accident or something, you obviously needed to heal to a sufficient degree first, and likely needed a more intense ritual. Killing in self-defence or in battle probably required a bare minimum at a temple of Ares (I gotta admit, i just don’t know much about this one), but to worship at a shrine to Eirene, you might need to do more than that before you had properly cleansed yourself. That said, as I’ve said before, there are apparently no historical taboos against menstruation in Hellenismos. If some-one tells you there were/are, they’re full of shit.

Sex, childbirth, and death also carry spiritual pollutants, in general, but there are exceptions. In some regions of Hellas, if a woman died in childbirth, it was standard practise to sacrifice the clothes she wore at the time at the local temple of Artemis / Eileithyia —this flies in the face of the general convention, but again, is an exception. The fact that funeral processions were a big thing in Hellas, and a pretty widespread practise, may seem to fly in the face of the conventional miasma associated with death, but the procession and funerary rites were outside the temple, and I can’t help but think that it’s a sort of ritual enactment of the soul’s journey via Hermes Psychopompos, one of few Theoi that aren’t believed to shun the dead. Miasma, again, is typically a taboo to temples and shrines.

Illness was also generally considered miasma to most temples, but it was common for people with certain kinds of sicknesses to leave an offering at shrines to Asklepios.

Lastly: Miasma has nothing to do with personal hygeine. I really have no idea where that little bit of disinfo started, but it needs to stop, like, yesterday. (ETA – 16 April 2013) OK, so upon reading a bit more, I seem to have a fair hypothesis on wher this confusion might stem from. See, for centuries, there was this belief that “poisoned air”, or similar, caused sickness; around the 19th Century in the UK, maybe as early as the 18thC (CE, of course), this collection of practically worldwide belief of “bad air = cause of certain diseases, like cholera” became colloquially known as “miasma theory”, in a similar manner that the worldwide phenomenon of spirit-workers became known as “shamanism” or animal guides as “totemism”. This re-purposing of the word “miasma” basically took it out of a spiritual context, and in the 19th and early 20th Centuries, the “poison air” hypotheses basically became replaced with the current “germ theory”, that is, diseases caused by foreign bodies, from the bacteria on unwashed hands to an assortment of vira. “Miasma as disease theory” has NOTHING to do with the spiritual miasma of ancient Hellas, and conflating the two is no less ignorant than nonsense like “Artemis and her consort, Apollon”, or something. (/ETA)

The act of ritually washing the hands and face before entering the temple, or before approaching the household shrine, has practically nothing to do with bodily cleanliness. Khernips is all about a physical ritualisation of spiritual clean-up. It’s preparation of the soul through a ritual on the body. At some temples, you wouldn’t even get a personal khernips bowl, an image popularised via dramatisations on The History Channel, but sometimes a priest or even a neokoros would just toss water, or do other purfication rites on people in the procession into the temple –yes, even people who’d clearly just finished up some manual labour and couldn’t make it to the baths in time. If miasma was simply about “personal hygeine”, then surely these temples were committing great blasphemies, non? Of course not, don’t be silly. Logically, if the ancient Hellenes knew the religion better than the average nub on the Internet, then clearly those temples knew what they were doing with regards to miasma.

Now, you’re certainly free to say “I don’t care about religious reconstruction, this is all irrelevant to me”. On the other hand, if you DO care about reconstructed practise, you can’t just go picking and choosing which rules of miasma you like and which ones you don’t —reconstruction is about rebuilding from existing evidence, and you need a fair knowledge and understanding of the evidence before you can evaluate whether or not it applies to your practise. When you know what does and does not qualify religiously as miasma (pro tip: I’ve only given the most common situations and a few exceptions), only then at some later stage can you really evaluate the subject.

To recap:

Miasma has nothing to do with what’s on your mind, or whether or not you feel spiritually prepared enough to approach the Theoi. Miasma, if present, will exist regardless of what’s on your mind, and regardless of how you feel about it.

Miasma has nothing to do with your personal hygiene. Miasma is spiritual pollution. Rituals to cleanse miasma are there to ritualise the cleansing of ordinary pollutants from ourselves before entering ritual space. The fact that the most common of such rituals is to wash the hands and face (and sometimes feet) still doesn’t make it about personal hygiene, and the fact that we just washed ourselves is merely a byproduct of the spiritual cleansing.

Miasma rules, as they existed in ancient Hellas, mostly pertained to temples.

Miasma rules were not monolithic in ancient times, there is no reason to see them that way, now.

Certain devotees might have more or less taboos, similar to (though not necessarily the same as) miasma; this is a matter between them and their gods.

If you don’t care about historical accuracy, religious reconstruction, etc…, you’re perfectly welcome to scrap the idea of miasma altogether —but if reconstructed practise *is* important to you, then it really makes no sense to pick and choose.

Honey badger don’t give a shit about your miasma.

(ETA on 27 July 2014)
Cos this has been recently referenced in places, I figured I’d take advantage of this opportunity to inform people reading this for the first time that I’m raising funds for my upcoming move back to the Ann Arbor/Ypsilanti area.

I’m also giving away Heathen goddess prayer cards.

[PBP2013] Gaia-Kybele

So, I had this idea to make this great new post, but for the most part, i’ve already said a lot of perfect things in this older post. Here, let me quote you something:

Many modern Pagans and Polytheist have this ridiculously romanticised vision of “nature” and the “natural world”. This idea that an untamed forest is a place of kindness, that the planet will just “give” everything needed to Herself and the creatures that live on Her surface. They forget that Gaia throws tantrums — or, if those fits are acknowledged, it’s always with the adage that “we humans deserve it” — forgetting the ill impact these fits have on other living things. While Gaia tends to eventually sort out Her droughts, and blights, and hurricane devatstations, these events still have impacts on plant life, animal life, human life, and even Her own face. It seems only logical to me that Gaia and Kybele are the same soul — They’re clearly a Goddess of opposites.

The bits before and following that bit are pretty good, too, though some of the latter portion has changed in the nearly two years since I wrote it.

Here are some other interesting bits that I’ve found:

  • According to Theoi Project (and implied in Burkert’s Greek Religion, by lack of any real index points for Gaia, properly), there was very little in the way of Gaia worship that was clearly indistinguishable from Demetre, or other Goddesses.
  • Gaia’s sacrifices, in ancient times, included black animals; more typical of Khthonic deities than Olympians. If you’re of the (thankfully not apparently all that widespread) opinion that Khthonoi are “spooky” and Their worship should be avoided, think about that —and the above fact.

Also, here’s a lovely fragment from later antiquity, but not necessarily irrelevant, as it seems to be in line with Boeotian tradition:

Suidas s.v. Ge (trans. Suda On Line) (Byzantine Greek Lexicon C10th A.D.) :
“Ge (Earth): Since the earth is a seat of every city, as, supporting the cities, her image is that of a tower-bearer.”

[What’s That?] Altars and Shrines

Pagans and polytheists, at least in my experiences, differ in this way (amongst others): The former mostly maintains altars, the latter mostly maintains shrines.



Here’s why:

An altar is a place where you practise your religion; a shrine is where a Deity, or several deities, have Their own space in your home or the community. A shrine is like a permanent or semi-permanent guestroom for a deity, or several deities, where one has created a space in one’s home specifically for Them. For purposes of space, a shrine may have a “threshold” area where one practises rituals, or at least lights a candle and incense daily or weekly (depending on how one’s religion honours the deity in question), but the rest of the area is usually left untouched, save for periodic days during the month or year when you perform maid service (still running with the guest room analogy), or when you get little gifts for the Deity and arrange them artfully in Deity’s space. On the other hand, an altar is assumed to be for you, the whole space is yours, and there is (usually) nothing on there that you don’t use at some point when practising your religion. The two things are very different in intent and purpose, so conflating the two as one in the same is to betray one’s ignorance.

Shrines are often more-or-less “permanent”; if it’s a fixture of the home, its location is often chosen very carefully (usually dependent on deity) and after the location is designated for a shrine, it’s not moved unless special circumstances (like ritual cleaning, or a move) require one to. An altar might require a special location or direction to face, depending n the religion, but it is, at most, assumed to be a “part time” placement, the lease can be cancelled at any time; it can be moved or taken down when not in use (even if one doesn’t, out of convenience or just plain laziness) and I’ve never heard of a religion that requires special reverence for taking down a mere altar that could be easily compared to the treatment of a shrine that needs cleaning or has fallen into disrepair.

Common fixtures of small indoor shrines include a representation of the deity, a dish for offerings like wine, a candle or two, a receptacle for incense, and (depending on how long one has worshipped the deity) lots and lots of items that are gifts for the Deity, such as coins, food items, or just trinkets and baubles made of or bearing images of stones, flora, or fauna sacred to the deity. Common fixtures of altars often include a candle or two, a receptacle for incense, a representation of a deity or two, and various ritual tools —which may be (but may not be limited to) blades/athames, wands, a goblet or chalise, etc…. Large “outdoor” shrines that are basically the size of a tiny house that can have standing or sitting room for a few people tend to have an altar inside them for the placement of offerings and candles and holding small rituals of reverence, but the aura of such an altar is less like leaving gifts at the threshold of a household shrine, and more like bringing a gift into another’s house as a guest; it’s the Deity’s altar at one of their many Earthly homes, not that liminal space at the borderline between your space and Theirs. Because there is some overlap in the characteristics of a small household shrine and a household altar (candles, incense, representations of Deity), people who don’t know or understand the differences between altars and shrines may confuse the two.


Well, aside from my description, I also thought to provide a visual aide. First, a couple photos from a search for “Wiccan Altar” on Bing.com:



There is nothing on either of these altars that is not, or at least cannot be intended to be used in a ritual. Even the statue in the second photo might be ritually turned to face one direction or another, during the course of a ritual, be it before, after, or while all other tools are being used.

So here are now a few images of shrines:

my Eros shrine, 01-08

Dver's "Dionysos shrine" (image links to Flickr gallery)

Dver’s “Dionysos shrine” (image links to Flickr gallery)

Dionysos shrine from Flaming Thrysos

Dionysos shrine from Flaming Thrysos

Very little in these pictures (though one is erroneously referred to as an “altar” by its maintainer) is intended for use by human hands. These are places for their respective Deities to be most-present and welcomed into the household; these are not areas where the primary purpose is for humans doing rituals (though occasionally rituals may take place at the shrine’s threshold).

Similarly, the springs to the city nymphai of Boiotia, and other springs sacred to locally important nymphai, and other parts of the city or villiage considered important to local mythos, would often serve as shrines to the nymph in question. If a traveller wanted the good graces of the local deities, gifts would be left at the city shrine(s) —similar to the continued tradition of dropping a coin in a fountain “for luck”. Then there’s the Greek tradition of roadside shrines:


While some of these shrines are, like the various roadside shrines seem in the American Midwest, created by surviving families at a location near a fatal traffic accident, a lot of times, the Greek roadside shrines are just erected by some-one giving thanks and praise to an Orthodox Saint (and, on occasion, alongside an ancient deity) for some joyous event in one’s life; some of these shrines are said locally to have been standing and maintained since ancient times, perhaps with the pre-Christian commemoration only thinly veiled. Their purpose is for a short prayer and/or reflection, and (as with the roadside shrines around here, which commemorate tragedy) small trinkets and candles may be left by local people. Some Greek roadside shrines are big enough to be miniature chapels, big enough for two or three people to stand in prayer or conduct small ceremonies, but the fact that those shrines can have that function is secondary to the purpose of creating a space sacred to a Deity or Saint, where one is encouraged to pause in reflection of said Divine figure, perhaps have a small prayer or light a candle, and then go about one’s business.

While some shrines maintained by modern polytheists (as those pictured) may take form on and around a table-top out of necessity (like lacking a means of enclosure of the shrine area) or personal preference (as these are indoor shrines, and protection from elements is already taken care of, or so the reasoning may go), the purpose is still clear, often just by looking at it as a person who understands the difference. Some altars may also be set up in a niche in a wall, of on a bookshelf, or perhaps it’s a portable thing barely bigger than a CD jewelcase, but again, the intent is clear of its function simply by its form.

In paths one is unfamiliar with, or deities one has not previously seen a shrine to, the purpose may not be clear. A shrine to Ares may contain a short military dagger, and depending on the age or originating military, it might be indistinguishable from a Pop Wiccan’s athame. One may be practising a self-invented path of lesbian witchcraft that simulates the “great rite” of Wicca by rubbing two cowrie shells together, so the altar might appear more shrine-like, lacking blades and wands. If you know noting about the person’s religion, it never hurts to ask, but at the same time, it’s also perfectly fine to kindly explain that shrines and altars are not one-in-the-same, and that one “preferring” one term over the other doesn’t necessarily make it true.

Apologies to the previous publication of this without the rest. I was touching up the post on the tablet, and well, I’ll add this to my ever-growing list of why touch-screens are the work of Typhoeus.

Also: I do intend on making a series out of these sorts of posts.

(ETA on 27 July 2014)
Cos this has been recently referenced in places, I figured I’d take advantage of this opportunity to inform people reading this for the first time that I’m raising funds for my upcoming move back to the Ann Arbor/Ypsilanti area.

I’m also giving away Heathen goddess prayer cards.

Athene & the Elephant

(This just sort of came to me a couple days or so ago, and so I wrote it down. As best as i can tell, I can’t connect it to ancient ideas and [dare I say?] beliefs, so take this as you will. Though, by sheer coincidence, just before posting this, I took a chance on a search for ‘elephant athena”, and found this –interesting, eh?)

Hermes watched carefully as Alexandros of Makedon followed his own gilded thread of fate into India, and just then, Athene peered over His shoulder.

“Ah, my sister, I was just watching, wondering if he was going to make it. It is better than a play, to me.”

“The Dread Sisters are never wrong, though. I hear that even if They ever are, They have ways of fixing it so that only the Protogonoi would know, and few Olympians would ever suspect.”

“It’s still fun to watch, when I haven’t anything better to do. It’s like the mortals with their mythology, telling Our stories, even the same way, and knowing how it’s going to end, well, watching it on stage is different from knowing the outline of the plot.”

“Fair enough, dear half-brother.” She took down Her helmet and adjusted a pin holding her hair together. “So, when Our people make contact with the Hindu people, they’re going to make some associations.”

“When will they learn that other gods are individuals?”

“They feel it’s complimentary, Hermes. ‘The Gods of Hellas are the Gods of civilisation,’ ergo, even civilised people outside of Hellas worship the same Gods, just with local names. Or so goes the logic, at least.”

“This political turn is starting to bore me. Which animals only previously know to the Hindu people do you want?”

Without hesitation, Athene pointed to the elephant.

“Oh, that’s not what I expected. I mean, the owl is stealthy and patient, and it hunts. That pachyderm is big and tramples the foliage, and all it eats is foliage. It was also relatively easy for them to tame.”

“This is all true, but it’s certainly the wisest creature on this continent, after mankind.”

“And you say so, because?”

“It’s tamed because it wanted to be. It’s big, but only violent when provoked beyond reason, because it knows that’s the only time it needs violence. In the wild, when it is allowed to behave naturally, it is the only beast that truly knows to honour the gift of life the gods have given all tribes of man and beasts –just look.”

Athene pointed Hermes to a small tribe of elephants in the jungle, carefully having laid a burial mound over their matriarch, now stood vigil. Infants of the pack wailed -like Greek women at a funeral. Each animal waited its turn to take a little water before returning to the three day vigil among the elephant burial grounds. She then pointed out another pack of elephants outside a small village in Africa, in a region of the continent yet unexplored by Hellenes; the village had just been visited by a fearsome storm, and a man and his dog who had been unshielded by a house, lay dead, and the elephants covered him with a burial, out of respect.

“It’s a simple form of religion,” the grey-eyed and unowned one pointed out, “but for a creature so far from man’s genetic material, they have been granted the wisdom to know the gods, and so not only do I favour them, but I believe our father will, as well.”

“But what gods do they honour?”

Athene thought for a moment, and then suggested, “they clearly honour the gods of the earth, and of intelligence. They cannot speak the names of these gods, so they could never ask the gods their names. They know only some basic vocabulary of any language of man, so formulating a question on paper or in the mind is outside their abilities. They therefore honour whatever gods will accept them. The Hindu people treat them with honour, so those amongst the Hindu honour Hindu gods. Those there, amongst the Maasai, if the elephant is tame, it worships the Maasai people’s gods. Why should they be any different from human beings? There are several species of elephant, with dozens of tribes, each.”

“You were able to see all that?”

“Of course. My vision is finely attuned to scouting out the wisest creatures, and the wisdom of these creatures is like the brilliance of the sun when compared to the twinkle of a star.”

“Stars are really whole galaxies, just as the humans see them from Gaia, you know?” Hermes pointed out.

Athene slapped the back of His head in that sisterly way, and said, “I know that. It’s the metaphor that’s important —and you know that, too,”

Demetre and the Palace of Kadmos

When I C&P’d that section at the beginning of the first of my posts about Demetre, I was immediately reminded of my first post about Ares.

Kadmos and the Ismenian Dragon.

In that first segment, it seems that legend has it that Kadmos’ legendary palace became Thebes’ first temple to Demetre, which suggests that —assuming Thebans did, in fact, habitually syncretise Demetre with Erinys Telphousia— that while Kadmos’ task earned Ares’ wrath, it was still within the will of Demetre. This also solidifies my thoughts on Demetre as a Great Mother of Civilisation and sustainable urban planning. It also speaks to the kind of mother She truly is: While She certainly has Her loving and nurturing aspects (as should be obvious), She’s also pragmatic and realises that sometimes sacrifices must be made for the greater good, and sometimes what She has begotten is standing in the way of progress and must be eliminated.

While Her rural associations are impossible to escape, so too are Her urban aspects, as I noted before. Likewise, just as much as She values tradition, She also wills progress.

I’m now reminded of a bit from Edith Hamilton’s Mythology, suggesting that while every other deity in the Hellenic pantheon was borderline useless to Man, it was Dionysos and Demetre, agricultural deities, who stood alone in being beneficial. As problematic as Hamilton’s dismissal of other deities is, I can certainly see some similarities between the two, especially in Their domains of “opposing” values somehow united in harmony through Their guidance.

This comes back around to Kadmos, who (modern scholars argue) was initially a unique Boeotian cult hero, and later was syncritised with a Phoenician adventurer. From that story, the still-later symbolic mythology arose of Kadmos inventing the alphabet and introducing people to agriculture (further linking Kadmos and Demetre), and also becoming wedded to Harmonia, which is argued to symbolise the union of an “Eastern” love of learning with a “Western” love of beauty. How Kadmos’ mythology truly developed is lost to time, but the symbols clearly reiterate a union of apparent opposites, and also closely associate the hero with Demetre. Considering this, it therefore makes perfect sense that his palas was soon converted to a grand temple to Demetre.

Now, the archaeology only debatably confirms some of the folk beliefs about Kadmos, including the origin of the alphabet coinciding with the founding of Thebes. The Phoenecian alphabet wasn’t introduced to Hellas until after the estimated date for the Trojan War. While the modern Hellenic alphabet is clearly descended of Phoenecian script, a far older text, called “Linear B” amongst those who study these things, is on tablets that have been found in a disproportionate abundance in and around Thebes, and so this may coincide with Herodotus’ relaying of Kadmos’ founding of Thebes, and bringing his knowledge with him, as significantly pre-dating the Trojan War. Unfortunately, few symbols of Linear B, at best, resemble any form of the Hellenic alphabet known today, but clearly the Linear B writing system was widespread throughout Thebes.

Considering that this became widespread in Thebes from a most-direct origin of the palace of Kadmos, again, this seems to symbolically reiterate the associations of Demetre with Civilisation and urban development —no civilisation in Earth’s history, living or extinct, has ever developed cities without a system of writing. By this, we can infer that writing is also sacred to Demetre; oral tradition is too easily manipulated and can be problematic in its attempts to learn history. After all, the Cyrenaic school was on to something in pointing out that the only true source of potential knowledge we can have is experience, but they were also sceptical of this knowledge in that we cannot truly know the experiences of everything that led up to what we experience; thus oral history seems especially superficial. To gain a better understanding, if not true knowledge, of history, we can learn from the paper trails (and, in this modern era, other recordings) of what happened; this experience is, too, superficial, but has greater potential for understanding than oral traditions alone. Again, we see Demetre as a Goddess of balancing Tradition and Progress in a harmonious and sustainable whole.

I conclude that Kadmos was, thus, most likely a unique Theban hero later syncretised, and that this Theban hero, in all the feats attributed to him, was doing Demetre’s Work on Gaia’s face. Though the alphabet he introduced did not stand the tests of time, we cannot blame because a slightly younger script managed to flourish and Theban pride attributed it to him, anyway; the exacts become less important when the intention still manages to flourish.