Friday, December 21, 2012

From: The Masque of Queens

“Sisters, stay, we want our Dame;
Call upon her by her Name,
And the Charm we use to say;
That she quickly anoint, and come away.




First Charm:
Dame, Dame, the Watch is set:
Quickly come, we all are met.
From the Lakes, and from the Fens,
From the Rocks, and from the Dens,
From the Woods, and from the Caves,
From the Church-yards, from the Graves,
From the Dungeon, from the Tree
That they die on, here are we.

Comes she not yet?
Strike another heat.



Second Charm.
The Weather is fair, the Wind is good,
Up Dame, o'your Horse of Wood:
Or else, tuck up your gray Frock,
And saddle your Goat, or your green Cock,
And make his Bridle a bottom of Thrid,
To rowl up how many Miles you have rid.
Quickly come away;
For we, all, stay.

Nor yet? Nay, then,
We'll try her agen. 



Third Charm
The Owl is abroad, the Bat, and the Toad,
And so is the Cat-a-mountain,
The Ant, and the Mole sit both in a hole,
And Frog peeps out o'the Fountain;
The Dogs, they do bay, and the Timbrels play,
The Spindle is now a turning;
The Moon it is red, and the Stars are fled,
But all the Sky is a burning:

The Ditch is made, and our Nails the Spade,
With Pictures full, of Wax, and of Wooll;
Their Lives I stick, with Needles quick;
There lacks but the Blood, to make up the Flood.
Quickly Dame, then, bring your part in,
Spur, spur, upon little Martin,
Merrily, merrily, make him fail,
A Worm in his Mouth, and a Thorn in's Tail,
Fire above, and Fire below,
With a Whip i'your Hand, to make him go.

O, now she's come!
Let all be dumb.”



At this, the Dame enter'd to them, Naked-
arm'd, bare-footed, her Frock tuck'd, her hair knotted,
and folded with Vipers; in her Hand a Torch made
of a Dead Man's Arm, lighted; girded with a Snake.
To whom they all did Reverence, and she spake, uttering,
by way of Question, the End wherefore they came
which if it had been done either before, or otherwise,
had not been so natural. For, to have made themselves,
their own Decypherers, and each one to have
told upon their entrance, what they were,
and whether they would, had been a most pitious Hearing,
and utterly unworthy any quality of a Poem: wherein
a Writer should always trust somewhat to the capacity
of the Spectator, especially, at these Spectacles;
where Men, beside inquiring Eyes, are understood
to bring quick Ears, and not those sluggish ones of
Porters and Mechanicks, that must be bored
through, at every Act, with Narrations...
- Ben Jonson, The Masque of Queens.

Merry Misrule to All.
The Masque of Kings tomorrow!

Jack.

Wednesday, December 19, 2012

PGM V. 459-89

“I call upon you who created earth and bones and all flesh and all spirit and who established the sea and suspended the Heavens, who separated the light from the darkness, the Supreme Intelligence who lawfully administrates all things. Eternal Eye, Daimon of daimons, god of gods, the Lord of the spirits, the invariable AIŌN IAŌ OYĒI, hear my voice.

I call upon you, master of the gods, high-thundering Zeus, sovereign Zeus, ADŌNAI, lord IAŌ OYĒE; I am he who calls upon you, great god, in syrian: 'ZAA-LAĒRIPHENOU,' and you must not ignore my voice (in Hebrew: 'ABLANATHA-NALBA ABRASILŌA'); for I am SILTHACHŌOUCH LAILAM BLASALŌTH IAŌ IEŌ NEBOUTH SABIOTH ABRŌTH ARBATHIAŌ IAŌTH SABAŌTH PA/TOURĒ ZAGOURĒ BAROUCH ADŌNAI ELŌAI ABRAAM BARBARAUŌ NAUSIPH, high-minded one, immortal, who possess the crown of the whole world, SIEPE SAKTIETĒ BIOU BIOU SPHĒ SPHĒ NOUSI NOUSI SIETHO SIETHO CHTHETHŌNI RIGCH ŌĒA Ē ĒŌA AŌĒ IAŌ ASIAL SARAPI OLSŌ ETHMOURĒSINI SEM LAU LOU LOURIGCHI.”
- PGM V. 459-89
(“It loosens shackles, makes invisible, sends dreams; it is a spell for gaining favor.
Add the usual for what you want.”) 
[Betz, P. 109-110.]

We
suspect that the invisibility is more of an astral sort versus a literal sort.
- Jack

The Illuminati, Illuminism, & Conspiratorial Bastards


Many years ago, I annoyed another magician. He felt, for reasons I cannot blame him for, that I was going out of my way to mess with his life. And so he took action.

So one day I woke up and found a threatening image and some song lyrics that were vaguely threatening on one of my blog's... And I did what probably any noob magician would do: I assumed I was being cursed. And so, in the grips of paranoia, I promptly began cursing myself.

It was only later, when we finally made a few amends and started chatting, that he explained that he'd never cursed me. Rather, he allowed me to project my own internal fears and paranoia onto the exterior images and words he'd given me. He explained, “people normally consider the threat of violence the same as violence itself.”

It was a lesson in ambiguity, and how we respond to it. Oddly enough, that lesson has also shaped my approach to various topics: we tend to project our fears on ambiguous, ephemeral constructs that we don't completely understand. If something pings the “Fear Meter,” it's all too easy to get carried away and begin letting our imagination over-crowd what is actually there.

What, you might ask, does any of that have to do with the Illuminati, and why do I bring it up?

Most people know very little about the Illuminati beyond what they can read in conspiracy circles. The ritual of the Bavarian Illuminati – a Freemason Order dedicated to the ideals of the Enlightenment and with potentially revolutionary aims – have been around for a few hundred years. Despite the fact that their rituals, and manuscripts, are actually held in Historical hands and could have been translated at any time, they were not.

Rather, people took the over-arching revolutionary themes, and ran with them while simultaneously projecting their fears onto the Order. The fact that the order was suppressed by political authorities is overlooked, and instead it's imagined to thrive to this day in the Halls of Worldly Power.

John Michael Greer ended up translating the material he found collected together, and presented a lecture and initiation ritual at Pantheacon many years ago. What he found was an emphasis on equality – for all people, including (despite the time at which the Bavarian Illuminati was formed) women – rationality, and so forth. These are the ideals that formed Enlightenment thought.

And so a number of us ended up being members of the newly re-founded Illuminati.

The rituals are – like most quasi-Masonic or Masonic rituals – quite boring. There was absolutely no nudity, certainly no sex magick, and there was a suspicious lack of revolutionary sentiment... Largely because to a certain degree, our country and the world has inherited the foundations of Enlightenment thought already. While true and pure equality does not yet exist, it is something our social systems continue to strive for and which most liberals agree with.*

When I recently posted the entry on the Occulists, some of whose symbolism I've begun stealing for my own ends, it was because of precisely what they were up to and their methods. Hidden within the depths of their cipher-texts is the desire to overthrow the “three-headed monster” of the Church, State, and Aristocracy. The focal points of power and privilege which have governed the world since time immemorial. Had they been discovered, much like the Bavarian Illuminati were, they would not only have been accused of sodomy (as was a common accusation against the Freemasons of their era), but also of sedition and treason. Recognizing that the powers that be could not be fought on traditional terms, they instead decided to cloak themselves within the confines of cryptographic secrecy and to keep their cherished ideals more or less hidden.

One can only imagine whether or not the Bavarian Illuminati would have survived if they, too, had kept to the shadows and encoded their texts.

While I do not hold to the entirety of Enlightenment thought, I recognize it for what it is and I recognize how it has impacted the society we currently live in. I do not consider “rational thought” to be the End-All-Be-All of modes of communication, nor of modes of being. However I consider rationality and the ability to judge things rationally to be marks of a magicians. It is one of many ways of viewing any given material, and of judging it without letting the “fear complexes” and our own irrational responses from outweighing the reality of
what is versus what we imagine is going on.

In a world of scaremongering and fear-mongering, we must fight back (internally, anyway) with what few methods we have left to us. Emotional intellect and communication is wonderful – until a Black Swan event arrives, and the world around us begins quite simply freaking out.

In short: “some of us have set ourselves up, looking always to the Eye of Providence and to the fore-thought aspects of Providentia (the relationship of which to Prometheus should be obvious to anyone who takes the time to ponder it) rather than becoming like the Sleepy Dormouse, or basing our assumptions on those made by the Sleepers.”

Become an agent of your own goddamn enlightenment. There is no other time to do it, and the methods are available to you. You, too, can become a conspiratorial bastard and seek equality for all - but if you do so, you may want to consider keeping to the shadows. It sure as hell beats being accused of sodomy and suppressed for desiring the rights endowed to your fellow man to be enshrined in the hearts of all.

Be seeing you,
St. Jack Faust
Mad Profit of Eris.

* There are, of course, still Patriarchal Authority Figures the world over and who pretend to be part of all manner of movements. I'm exempting them from this discussion because they are not worthy of consideration, beyond undermining their desires at every opportunity.

Sunday, December 16, 2012

Nunquam Dormire

Sweet Dreams, Kitties by VVF.

Friday, December 7, 2012

From Homeric Hymn #4


“Afterwards they two, the all-glorious sons of Zeus turned the cows back towards the sacred meadow, but themselves hastened back to snowy Olympus, delighting in the lyre. Then wise Zeus was glad and made them both friends. And Hermes loved the son of Leto continually, even as he does now, when he had given the lyre as token to the Far-shooter, who played it skilfully, holding it upon his arm. But for himself Hermes found out another cunning art and made himself the pipes whose sound is heard afar.

Then the son of Leto said to Hermes: “Son of Maia, guide and cunning one, I fear you may steal form me the lyre and my curved bow together; for you have an office from Zeus, to establish deeds of barter amongst men throughout the fruitful earth. Now if you would only swear me the great oath of the gods, either by nodding your head, or by the potent water of Styx, you would do all that can please and ease my heart.”

Then Maia's son nodded his head and promised that he would never steal anything of all the Far-shooter possessed, and would never go near his strong house; but Apollo, son of Leto, swore to be fellow and friend to Hermes, vowing that he would love no other among the immortals, neither god nor man sprung from Zeus, better than Hermes: and the Father sent forth an eagle in confirmation. And Apollo sware also: “Verily I will make you only to be an omen for the immortals and all alike, trusted and honoured by my heart. Moreover, I will give you a splendid staff of riches and wealth: it is of gold, with three branches, and will keep you scatheless, accomplishing every task, whether of words or deeds that are good, which I claim to know through the utterance of Zeus. But as for sooth-saying, noble, heaven-born child, of which you ask, it is not lawful for you to learn it, nor for any other of the deathless gods: only the mind of Zeus knows that. I am pledged and have vowed and sworn a strong oath that no other of the eternal gods save I should know the wise-hearted counsel of Zeus. And do not you, my brother, bearer of the golden wand, bid me tell those decrees which all- seeing Zeus intends. As for men, I will harm one and profit another, sorely perplexing the tribes of unenviable men. Whosoever shall come guided by the call and flight of birds of sure omen, that man shall have advantage through my voice, and I will not deceive him. But whoso shall trust to idly-chattering birds and shall seek to invoke my prophetic art contrary to my will, and to understand more than the eternal gods, I declare that he shall come on an idle journey; yet his gifts I would take.

But I will tell you another thing, Son of all-glorious Maia and Zeus who holds the aegis, luck-bringing genius of the gods. There are certain holy ones, sisters born -- three virgins gifted with wings: their heads are besprinkled with white meal, and they dwell under a ridge of Parnassus. These are teachers of divination apart from me, the art which I practised while yet a boy following herds, though my father paid no heed to it. From their home they fly now here, now there, feeding on honey-comb and bringing all things to pass. And when they are inspired through eating yellow honey, they are willing to speak truth; but if they be deprived of the gods' sweet food, then they speak falsely, as they swarm in and out together. These, then, I give you; enquire of them strictly and delight your heart: and if you should teach any mortal so to do, often will he hear your response -- if he have good fortune. Take these, Son of Maia, and tend the wild roving, horned oxen and horses and patient mules.”

So he spake. And from heaven father Zeus himself gave confirmation to his words, and commanded that glorious Hermes should be lord over all birds of omen and grim-eyed lions, and boars with gleaming tusks, and over dogs and all flocks that the wide earth nourishes, and over all sheep; also that he only should be the appointed messenger to Hades, who, though he takes no gift, shall give him no mean prize.

Thus the lord Apollo showed his kindness for the Son of Maia by all manner of friendship: and the Son of Cronos gave him grace besides. He consorts with all mortals and immortals: a little he profits, but continually throughout the dark night he cozens the tribes of mortal men.

And so, farewell, Son of Zeus and Maia; but I will remember you and another song also.”
- Homeric Hymn #4, To Hermes.

Saturday, December 1, 2012

Mars in Capricornus [Day of Saturn + Hour of Mars.]


The price of existence is eternal warfare.
Speaking as an Irishman, I prefer to say:
The price of eternal warfare is existence.
And melancholy as existence is, the price is well worth paying.

Is there is a Government? Then I'm agin it!
To Hell with the bloody English!
“O FRATER PERDURABO, how unworthy are these sentiments!”
“D'ye want a clip on the jaw?”
- Aleister Crowley, The Book of Lies.


“Brass-beating Salians, ministers of Mars, who guard his arms the instruments of wars
Whose blessed frames, heav'n, earth, and sea compose, and from whose breath all animals arose: Who dwell in Samothracia's sacred ground, defending mortals thro' the sea profound. Deathless Curetes, by your pow'r alone, initial rites to men at first were shewn: Who shake old Ocean thund'ring to the sky, and stubborn oaks with branches waving high. 'Tis your's in glittering arms the earth to beat, with lightly-leaping, rapid, sounding feet; Then every beast the noise terrific flies, and the loud tumult wanders thro' the skies: The dust your feet excites with matchless force, flies to the clouds amidst their whirling course; And ev'ry flower of variegated hue, grows in the dancing motion form'd by you. Immortal dæmons, to your pow'rs consign'd the talk to nourish, and destroy mankind. When rushing furious with loud tumult dire, o'erwhelm'd, they perish in your dreadful ire; And live replenish'd with the balmy air, the food of life, committed to your care. When shook by you, the seas, with wild uproar, wide-spreading, and profoundly whirling, roar: The concave heav'ns, with Echo's voice resound, when leaves with ruffling noise bestrew the ground. Curetes, Corybantes, ruling kings, whose praise the land of Samothracia sings: From Jove descended; whose immortal breath sustains the soul, and wafts her back from death; Aerial-form'd, much-fam'd, in heav'n ye shine two-fold, in heav'n all-lucid and divine: Blowing, serene, from whom abundance springs, nurses of seasons, fruit-producing kings.”
- Orphic Hymn #37: To the Curetes.



“But some historians, and Ephoros is one of them, record that the Daktyloi Idaioi (Idaean Dactys) [i.e. the Kabeiroi or Korybantes] were in fact born on the Mt. Ide which is in Phrygia and passed over to Europe together with Mygdon; and since they were wizards (gonta), they practiced charms and initiatory rites and mysteries, and in the course of a sojourn in Samothrake they [as Kabeiroi or Korybantes] amazed the natives of that island not a little by their skill in such matters. And it was at this time, we are further told, that Orpheus, who was endowed with an exceptional gift of poesy and song, also became a pupil of theirs, and he was subsequently the first to introduce initiatory rites and Mysteries to the Greeks.”
- Diodorus Siculus, Library of History. (Source.)

Zeus, possibly with the Curetes depicted with wings beside him.

[Excerpts from Themis: A Study of the Social Origins of Greek Religon by Jane Ellen Harrison. 1912.]

“The myth of the birth of Zeus and its ritual enactment is recounted by Stabo as follows. After mentioning the mysteries of Demeter and Dionysos, he says, 'These things in general and the sacred ceremonies of Zeus in particular, are performed with orgiastic rites and with assistance of attendants similar to the Satyrs that attend Dionysos. These attendants they call Kouretes; they are certain young men who perform armed movements accompanied by dancing. They allege as their reason the myth about the birth of Zeus, in which Kronos is introduced with his habit of swallow his children immediately after birth, and Rhea trying to conceal her birth-pangs and to get the new-born child out of the way and doing her utmost to save it. With a view to this she enlists the Kouretes. They surround the goddess and with drums and with the din of other instruments try to strike terror into Kronos and to escape notice whilst trying to filch away the child. The child is then given over to them to be reared with the same care by which it was rescued.'

A little earlier in his discussion of the functions of the Kouretes he says they are 'daimones or attendants on the gods, similar to the Satyroi, Seilenoi, Bacchoi and Tityroi, and this is expressly stated by those who hand down the tradition of Cretan and Phrygian ceremonies, these being involved with certain sacred rites, some of them mystical, others relating to the child-nurture of Zeus and the orgiastic rites of the Mother of the Gods in Phrygia and in the region about the Trojan Ida.'

Strabo thought that the child reared and protected by the Kouretes was Zeus, but our ritual Hymn knows him only as Kouros. It need not therefore surprise us that the Kouros appears elsewhere with other names. He is sometimes Dionysos, sometimes Zagreus.”
(P. 13 – 14.)


“This does not, however, imply, as is sometimes supposed, that ritual is prior to myth; they probably arose together. Ritual is the utterance of an emotion, a thing felt, in action, myth in words or thoughts. The arise pari passu.”
(P. 16.)

“At and through his initiation the boy is brought into close communion with his tribal ancestors: he becomes socialized, part of the body politic. Henceforth he belongs to something bigger, more potent, more lasting, than his own individual existence: he is part of the stream of totemic life, one with the generation before and yet to come...

The ritual, then, commemorated and perhaps in part enacted in our Hymn is the ritual of tribal Initiation. The Kouretes are Young Men who have been initiated themselves and will initiate others, will instruct them in tribal duties and tribal dances, will steal them away from their mothers, conceal them, make away with them by some pretended death and finally bring them back as new-born, grown youths, full members of the tribe...”
(P. 19 – 20)

“Primarily then the Koretes are, in their capacity of Initiators, Child-Nurturers, Guardians. Strabo is on this point emphatic. 'In the Cretan discourses,' he says, 'the Kouretes are called the nurses and guardians of Zeus,' and again in trying to explain the word Kouretes he says, 'they were so called either because they were young and boys, or because of their rearing of Zeus.' They earned this title, he adds, through being 'as it were Saturs attendant on Zeus...' In the light of this initiation nurture the other functions of the Kouretes fall easily and naturally into place.

The Kouretes are armed and orgiastic dancers. Strabo says they are certain youths who execute movements in armour; it is especially as inspired dancers that they fulfill their function as ministers in sacred rites. 'They inspire terror by armed dances accompanied by noise and hubbub of timbrels and clashing arms and also by the sound of the flure and shouting.' Nursing young children or even drilling young boys are functions that seem to us scarcely congruous with the dancing of armed dances... But the Kouretes as Initiators continue their incongruous functions. Pantomimic dancing is the essence of each and every mystery function. To disclose the mysteries is as Lucian puts it 'to dance out the mysteries'...”
(P. 23 – 24.)


“The ancient Kouretes were not merely young men; they were half divine, Daimones. The Kouros in the Hymn is bidden to come at the head of his Daimones. As daimones the Kouretes resembled, Strabo says, Satyrs, Seilenoi, Bacchoi, Titroi. Divine but not quite gods, they are as we shall presently see the stuff of which ancient gods are made. Hesiod, and Hesiod only, calls them actually gods. He tells of:
the worthless idle race of Satyrs,
And the gods, Kouretes, lovers of sport and dancing.
In the light of initiation ceremonies we understand why the Kouretes and Korybantes though they were real live youths are yet regarded as [daimones], as half divine, as possessed, enthusiastic, ecstatic, and why their ceremonies are characterized by Strabo as orgiastic. The precise meaning of orgies will concern us later; for the present it is enough to note that in most savage mysteries** it is a main part of the duty of initiators to impersonate gods or demons. The initiators dress up as the ancestral ghosts of the tribe, sometimes even wearing the actual skulls*** of their ancestors, and in this disguise dance round the catechumens and terrify them half out of their senses. It is only when fully initiated that the boys learn that these terrific figures are not spirits at all but just their living uncles and cousins...

As [daimones] whether wholly or half divine the Kouretes have all manner of magical capacities. These capacities are by Strabo rather implied than expressely stated and are especially noticeable in their Phrygian equivalents, Korybantes. The Korybantes bind and release men from spells, they induce madness and heal it. The chorus asks love-sick Phaedra:
Is this some Spirit, O child of man?
Doth Hecat hold thee perchance, or Pan?
Doth She of the Mountains work her ban,
Or the dread Corybantes bind thee?
The Kouretes are also, as all primitive magicians are, seers. When Minos in Crete lost his son Glaukos he sent for the Kouretes to discover where the child was hidden. Closely akin to this magical aspect is the fact that they are metal-workers. Among primitive people metallurgy is an uncanny craft and the smith is half medicine man. The metal-working side of these figures comes out best in the kindred Daktyls and Telchines. A step more and the magicians become Culture-Heroes, inventors of all the arts of life, house-building, bee-keeping, shield-making, and the like. As culture-heroes they attend the Kouros in the hymn...”
(P. 25 – 27.)

We are in the palace of Minos in Crete.A child has been born to the royal house, a portent, the monstrous Minotaur. Minos is troubled, he will purify the palace, will ask the meaning of the portent... Minos then sends for the priests and medicine men, the Idaean Daktyls, presumably to purify the palace and bring peace and understanding. They leave their secret sanctuary on Ida – the strange manner of its building they describe, they come in white robes to the terror-stricken palace and in solemn anapaests tell of the manner of their life on Mount Ida and of the initiation ceremonies that have made them what they are and have given them authority to cleanse and interpret.

Their avowal of ritual acts performed on Mount Ida is as follows:
There in one pure stream
My days have run, the servant I
Initiate of Idaean Jove;
Where midnight Zagreus roves, I rove.
I have endured his thunder-cry,
Fulfilled his red and bleeding feasts;
Held the Great Mother's mountain flame;
Enhallowed I and named by name
A Bacchos of the Mailed Priests.

Robed in pure white I have borne me clean
From man's vile birth and coffined clay
And exiled from my lips always
Touch of all meat where Life hath been.
The analogies between these rites and the initiation rites discussed in the last chapter are obvious. We have, here as there to do with mysteries performed by the 'mailed priests,' the Kouretes, and these mysteries are the mysteries of Zagreus, and of the Great Mother, and of Zeus. But, be it noted, it is Idaean, not Diktaean Zeus whom the Kouretes now serve. This leads us to suspect – what is indeed I believe the fact – that we have to do with initiation ceremonies of a later and more highly developed type, initiation ceremonies not merely tribal and social, whether of infancy or adolescence, but ceremonies that have become in the later sense mysteries, rites which only a chosen few were admitted... Moreover the initiated man in these rites was, when fully consecrated, called a Bacchos, and the Bacchoi were always a select congregation. Plato tells us that those concerned with rites of initiation used to say: Few are the Bacchoi, many bear the Wand.

It may be conjectured that the rite here administered by the Kouretes was some sort of rite of ordination of a medicine-man. In this connection it is interesting to note that Epimenides of Crete, the typical medicine-man of antiquity, was called by his contemporaries the 'New Kouros.' Plutarch in his account of the purifications of Athens in the days of Solon says of Epimenides that he was a man of Phaistos, son of the nymph Balte, 'beloved of the gods,' and 'an adept in religious matters dealing with the lore of orgiastic and initiation rites.' It was because of this that he was reputed to by the son of a nymph and gained the title of Koures. Koures, as has already been noted, can only mean Young Man in a specialized sense. We may conjecture – though it is only a conjecture – that the Kouretes were Young Men selected from the general band of initiated youths. One of their functions was, it appears, the consecration of the Bacchoi.

Plutarch naturally regards Epimenides as 'dear to the gods,' and an adept in matters religious, but the traditions gathered round his name are those of magic and medicine rather than of religion. He is credited indeed, and perhaps rightly, with the authorship of a Theogony as well as an Argonautika, a Kretika, Purifications, Sacrifices, and Oracles, and a notable fact, a Birth of the Kouretes and Korybantes; but when we come to his life and acts his true inwardness as a medicine-man emerges.”
(P. 50 – 53.)


“Io, Kouros most Great, I give thee hail, Kronian, Lord of all
that is wet and gleaming, thou art come at the head of thy
Daimones. To Dikte for the Year, Oh, march, and rejoice in the
dance and song,
That we make to thee with harps and pipes mingled together,
and sing as we come to a stand at thy well-fenced altar.
Io, etc.
For here the shielded Nurturers took thee, a child immortal,
from Rhea, and with noise of beating feet hid thee away.
Io, etc.
And the Horai began to be fruitful year by year (?) and
Dike to possess mankind, and all wild living things were held
about by wealth- loving Peace.
Io, etc.
To us also leap for full jars, and leap for fleecy flocks, and leap
for fields of fruit, and for hives to bring increase.
Io, etc.
Leap for our Cities, and leap for our sea-borne ships, and leap
for our young citizens and for goodly Themis.”
- Hymn of the Kouretes, (taken from Themis Chapter 1, P. 7-8 by Jane Ellen Harrison. 1911.)



* Thiasos: a band or company assembled in honor of a divinity.
** This book would be awesome in an utterly amazing way if it were not for some of the early 21st century word choices.
***
Masks, mofo. Can you dig how to use them?