/lit/ - Literature

Helios is Zeus.
Zeus-Ammon
Serapism Mithra, Aion.
Atum-Ra.
Dionysus in the morning and evening.
Apollo in the day.
Hades of the Night.
PHANES

>But in the midst of these principles [the traditions] says, Time (Chronos) begot an egg, and this tradition makes [the egg] the offspring of Time (Chronos), and as birthed among these gods, because the third intelligible triad also proceeds from them. What then is this third intelligible triad? It is the egg. The dyad consists of the two natures in the egg, male and female, and the multiplicity [corresponds to] the various seeds in the middle of the egg. And third after these is the god with two bodies, with golden wings on its shoulders, which has the head of bulls growing from his sides, and on the head a huge dragon likened to all manners of beasts. This must be understood as the intellect of the triad; the many kinds of being constitute the middle term, and the power is the dyad, but the egg itself is the paternal origin of the triad. And the third god belongs to this third triad, whom the theology celebrates as Protogonos and also calls him Zeus the disposer of all things and the entire world, and therefore he is also called Pan.

>>16328998
yet it is centuries older that christ

>30. To Dionysos
>incense—storax
I call upon loud-roaring,
reveling Dionysos,
primeval, two-natured,
thrice-born Bacchic lord,
savage, ineffable, secretive, 3
two-horned and two-shaped,
ivy-covered, bull-faced,
warlike, howling, pure.
You take raw flesh in triennial feasts,
wrapped in foliage, decked with grape clusters,
resourceful Eubouleus, 6
immortal god sired by Zeus
when he mated with Persephone
in unspeakable union.
Hearken to my voice, O blessed one,
you and your fair-girdled nurses,
breathe on me in a spirit 9
of perfect kindness.


>44. To Semele
>incense—storax
I call upon the daughter of Kadmos,
queen of all,
fair Semele of the lovely tresses,
of the full bosom,
mother of thyrsos-bearing, 3
joyous Dionysos.
She was driven to great pain
by the blazing thunderbolt,
which, through the counsels of Kronian Zeus,
the immortal god, burned her.
Noble Persephone 6
granted her honors
among mortal men,
honors given every third year.
For all mortal men reenact your travail
for your son Bacchos:
the sacred ritual of the table, 9
the ritual of the holy mysteries

>45. Hymn to Dionysos Bassareus and Triennial
Come blessed Dionysos,
bull-faced god conceived in fire,
Bassareus and Bacchos,
many-named master of all.
You delight in bloody swords, 3
you delight in the holy Maenads,
as you howl throughout Olympos,
all-roaring and frenzied Bacchos.
Armed with the thyrsos, wrathful in the extreme,
you are honored
by all gods and all men 6
who dwell upon the earth.
Come, blessed and leaping god,
bring abundant joy to all.

>>14217517
the fuck does the flood have to do with it

>>14049268
Egyptian Theology (III 167)
As for the Egyptians, Eudemus relates nothing very precise, but the Egyptian philosophers in our own day have discovered and brought out the truth hidden in certain Egyptian formulations, to the effect that with them the unique principle of the all was celebrated as unknowable darkness, and this was invoked three times under this name. Again the two principles [limit and unlimited] are water and sand, according to Heraiscus. His elder [brother], Asclepiades, has sand and water, from which also came the first Kmephis after them, and then the second Kmephis from him, and then from him the third Kmephis, which fill the entire intelligible diacosm. This was Asclepiades’ account, whereas the younger [brother] Heraiscus named the third Kmephis from his father and grandfather the sun, the intelligible intellect itself. One must not hope for accuracy from these authors. Yet one can know this much concerning the Egyptians, that they divided those things that subsist in unity many times, since they have also divided the intelligible into the traits of many gods, as it is possible for those who wish to learn by reading their writings, and I mean the summary of Heraiscus concerning the general Egyptian doctrine that was written for Proclus the philosopher, as well as that concordance of the Egyptians with the other theologians that was begun by Asclepiades.

>>13589203
Let us therefore comprehend, out of all his functions, first his power to perfect, from the fact that he makes visible the objects of sight in the universe, for through his light he perfects them; secondly, his creative and generative power from the changes wrought by him in the universe; thirdly, his power to link together all things into one whole, from the harmony of his motions towards one and the same goal; fourthly, his middle station we can comprehend from himself, who is midmost; and fifthly, the fact that he is established as king among the intellectual gods, from his middle station among the planets. Now if we see that these powers, or powers of similar importance, belong to any one of the other visible deities, let us not assign to Helios leadership among the gods. But if he has nothing in common with those other gods except his beneficent energy, and of this too he gives them all a share, then let us call to witness the priests of Cyprus who set up common altars to Helios and Zeus; but even before them let us summon as witness Apollo, who sits in council with our god. For this god declares: " Zeus, Hades, Helios Serapis, three gods in one godhead!" Let us then assume that, among the intellectual gods, Helios and Zeus have a joint or rather a single sovereignty. Hence I think that with reason Plato called Hades a wise god. And we call this same god Hades Serapis also, namely the Unseen ] and Intellectual, to whom Plato says the souls of those who have lived most righteously and justly mount upwards. For let no one conceive of him as the god whom the legends teach us to shudder at, but as the mild and placable, since he completely frees our souls from generation: and the souls that he has thus freed he does not nail to other bodies, punishing them and exacting penalties, but he carries aloft and lifts up our souls to the intelligible world. And that this doctrine is not wholly new, but that Homer and Hesiod the most venerable of the poets held it before us . . .

>>13453541
>Väinämöinen, the central character of The Kalevala, is a shamanistic hero with a magical power of song and music similar to that of Orpheus
>Seppo Ilmarinen, is a heroic artificer (comparable to the Germanic Weyland and the Greek Daedalus).
>Lemminkäinen, a handsome, arrogant and reckless ladies-man, is the son of Lempi (English: lust or favourite). He shares a very close relationship with his mother, who revives him after he has been drowned in the river of Tuonela while pursuing the object of his romantic desires. This section of The Kalevala echoes the myth of Osiris.
>Ukko (English: Old man) is the god of sky and thunder, and the leading deity mentioned within The Kalevala. He corresponds to Thor and Zeus.
>There are also similarities with mythology and folklore from other cultures, for example the Kullervo character and his story bearing some likeness to the Greek Oedipus. The similarity of the virginal maiden Marjatta to the Christian Virgin Mary is also striking
>The Orphic Egg in the ancient Greek Orphic tradition is the cosmic egg from which hatched the primordial hermaphroditic deity Phanes/Protogonus (variously equated also with Zeus, Pan, Metis, Eros, Erikepaios and Bromius) who in turn created the other gods.[5] The egg is often depicted with a serpent wound around it.
>>One egg's lower half transformed
>And became the earth below,
>And its upper half transmuted
>And became the sky above;