La Teogonia di Esiodo

To all my Italian readers and, possibly, to those who know the Italian language: Eco Dei Primordi is the new blog/channel of my friend Marco Prandini, an European Traditionalist with a vast knowledge in relation to our history and religon, our mythologies and traditions. I reblog his first post, that analyzes Hesiod’s Theogony meticulously. Check it out, he will post more articles in the near future!

See you,


Eco Dei Primordi

Antica Grecia. Periodo arcaico. Un 7/8 secoli a.C. Mancano ancora due-trecento anni prima che i Persiani vengano sconfitti a Maratona dagli Ateniesi e, una manciata di anni dopo, all’altrettanto famosa vicenda delle Termopili, per intenderci.

Dai meandri del monte più alto di Tespie promana una lontana, solenne voce…

Cominci il canto mio dalle Muse Elicònie, che sopra
l’eccelse d’Elicòna santissime vette han soggiorno,
e con i molli pie’ d’intorno alla cerula fronte
danzano, intorno all’ara del figlio possente di Crono.

Questi versi accompagnavano i miei primi passi, anni fa, alla scoperta della mitologia greca, una delle più ricche e gloriose che Madre Europa abbia tramandato ai suoi figli. È l’inizio del proemio della Teogonia di Esiodo, uno dei testi che hanno avuto un ruolo incisivo sul mio percorso e che, in generale, è di somma importanza; a breve spero di farvi capire il perché.

Premessa : quando si ha a…

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Words of Wisdom #47 & #48

“The lazy term <<evolution>> blinds us to the real complexity of the past”.

-Giorgio De Santillana

“To have confused the history of civilization with a process of gradual evolution has deprived us of any reasonable chance to shed light on the nature of civilization”.

-Giorgio De Santillana

What I want to stress here is that the concepts of “Evolution” and “Progress” are strongly interconnected and used in a religious and dogmatic way to influence the vision of the world of the masses (especially the youth). The educational system hammers that sort of dogmas in our heads to make us think that we started from the bottom of the barrel, to then experience an evolution/progress that may only get better with time, taking into consideration exclusively the material and technical aspects of a civilization, and totally excluding the spiritual and qualitative elements that give shape to the human being. Their purpose is to let us take for granted that the past was in every way worse as much as we go back in time: they absolutely don’t want us to look at it, to then find what we have lost, what we were, and finally see the modern world with open eyes! You must do that instead! If you understand the past – your past – you’ll be your own master, until death!


The Mystery of the Labyrinth

The concepts of “labyrinth”, “grave” and “realm of the dead” had the same meaning/symbolism for our ancestors, both referring to the burial mound whose entrance and main channel represented the vaginal channel while the last and deepest zone/chamber symbolized the womb. This sort of “womb of the earth” was the place where was accomplished the initiation ritual that allowed the rebirth inside the ancestry.

Representation of an archaic labyrinth:

In Greek the verb “muein”, from which derives the noun “mysterion”, referred originally to the reaching of a center: the mysteric initiations that took place in Ancient Greece had their primordial origin in the reaching of the center (the symbolism of the “center” always refers to an initiatory process) inside the labyrinth/burial mound, where lies its “mystery”.

This relation between the labyrinth and the cave/burial mound is clearly revealed by the decorative motif – common in ancient Greek and Roman art – known as “meander” (but also “greek”) and defined brilliantly by Károly Kerényi with these words: “the meander is the figure of a labyrinth in linear form”. My opinion is that the name “meander” originally a reference to the meanders of natural caves (the prototypes of the burial mounds) and not to the meandering path of rivers.

An example of decorative motif called “meander”:

The figure of the labyrinth was in ancient times also used in relation to ritual plays and dances: according to Livy, during a festivity dedicated to Proserpina (the Roman equivalent of Persephone, the Queen of the Underworld) virgins danced the “Chorus Proserpinae” following a figure and holding in their hands a rope (the Greeks too used ropes during certain ritual dances), necessary in a spiral dance.

What symbolized the rope? Are we sure that the figure followed by the virgins as they danced was that of an archaic labyrinth? We can answer to these questions examining a known myth: the one about Theseus, Ariadne and the Labyrinth.

Homer in the Iliad talks about a place for dance that Daedalus built for Ariadne: it is not appointed but can only be a reference to the Labyrinth built by Daedalus, the one where the Minotaur was kept. Fourteen young boys and girls were periodically sended inside the Labyrinth to be devoured by the Minotaur but Theseus joined the third sacrificial group, killed the Minotaur and returned dancing the path of the Labyrinth together with the hostages he saved. The children sent inside the Labyrinth are those who had to face the rebirth/initiation ritual and Theseus is the one who accomplishes it and slays the Minotaur, another proof that the heroes of the mythologies should be seen, in certain cases, as children/young boys.

Theseus kills the Minotaur:

The name “ariadne” on the other hand derives from the Cretan-Greek “ari-hagne” that means “utterly pure”, purity being for the Greeks an attribute of Persephone, since death purifies us. Ariadne is nothing else than Persephone, the Queen of the Underworld, and was also called “Lady of the Labyrinth” according to an inscription found at Knossos dating back to the Mycenaean Bronze Age: she is the sorceress/priestess inside the burial mound. According to the same inscription the “Lady of the Labyrinth” received as a gift honey, that as we know was brought by the child who had to face the initiation ritual, to appease the sorceress/priestess (originally to appease and nourish the she-bear). I want to remember that the very first nourishment of the gods was not ambrosia but honey, that not casually the Greek word with the meaning of “appease the gods” derives from the word “honey”, and again not casually that particularly the underworld deities were regarded by the Greeks as “honeyed” and “sweet as honey”.

Originally the structure of the labyrinth was unicursal, with a single path leading to the center: there was no way of getting lost. Then what symbolizes the ball of thread that Ariadne gives to Theseus, so that he will be able to find the way out? Ariadne’s thread symbolizes the umbilical cord that binds the mother to her son, who is in a state between death and birth (or rather, rebirth). Theseus enters the womb of the earth/burial mound (i.e. the labyrinth), symbolically becoming a fetus with the umbilical cord (Ariadne’s thread), that will be necessary to him until the moment when he will come out from the womb/burial mound/labyrinth (i.e. until he will accomplish the initiation ritual), reborn: by that time it will not serve anymore.

Theseus takes Ariadne’s thread:

Returning to the “Chorus Proserpinae”, we can now clearly understand the meaning of the rope they held as they danced following a spiral in honour of Proserpina/Persephone, the Lady of the Labyrinth!

Words of Wisdom #44, #45 & #46

“The good fortune, is Zeus who distributes it to men, to the good and the evil, as he wants, to each one. To you he gave this fate, thou must endure it”.

-Nausicaa to Odysseus in the Odissey

“It is easy for the gods, that the vast sky possess, to do splendid or miserable a mortal man”.

-Odysseus to Telemachus in the Odissey

“Not even you despise them, the gifts of the glorious gods, those that they offer us: we can’t choose them by ourselves”.

-Paris to Hector in the Iliad

In this consists Stoicism: in understanding what is beyond our control, accepting it as well as it’s destined to us, in any way it will affect our lives, and then act accordingly!

Bhagavadgita (Part 1 of 2)

The Bhagavadgītā is a Hindu sacred text, part of the Hindu epic Mahabharata. It consists of a dialogue between the Pandava prince Arjuna, a hero son of the god Indra, and his charioteer and guide Krishna, an incarnation of the divine principle.

War between Pandavas and Kauravas is imminent and the dialogue takes place in the centre of the battlefield, right before the beginning of the Kuruksetra’s battle: Arjuna is confused and torn by moral dilemmas after noticing that among the enemy’s army there are his relatives, teachers and friends. Arjuna seeks advice from Krishna, which reminds him his duties as a kshatriya (i.e. a warrior) through the exposition of philosophical and religious concepts.

Krishna assists Arjuna:

In this first part I quote verses that expose mainly the doctrine concerning the immortality of the spirit, but also concepts in relation with Stoicism and the thught of Parmenides.


 First Chant:

12.”In truth, there has never been a time when I was not, nor you, nor these leaders of peoples; and, in the future, it will not come that in which we will not be”.

13.”The soul incarnated in the body experiments childhood, youth and the old age; then it takes another body. The man that knows this doesn’t suffer [any] bewilderment”.

Verses 12./13. begin to expose the doctrine concerning the immortality of the individual spirit and its eternal rebirth through the piṭryāna (“way of the fathers”).

14.”Son of Kunti, the impressions of the senses [born] from contact with material things produces hot and cold, pain and pleasure, they come and go and are impermanent. Endure them, Bhārata”.

Krishna calls Arjuna with many epithets in the Bhagavadgītā: Bhārata, Mahabahu, Pārtha, Kaunteya and Paramtāpa in the verses that I quoted here.

15.”Best of men, one who from them [impressions] is not disturbed, [that remains] equanimous and firm in pleasure and pain is worthy of immortality”.

Verses 14./15. express a concept that we find in Stoicism: men must understand that the things that doesn’t depend on us (like the sensations of hot and cold, pain and pleasure) must be endured firmly/indifferently, without being disturbed or fascinated by them.

16.”What doesn’t exist can’t come into being, from the being there is no cessation of existence. This ultimate truth has been unveiled by those who have seen the essence of things”.

This verse expresses a knowledge identical to that of Parmenides: nothing is created from nothing and nothing can be destroyed into nothing.

18.”These bodies of the eternal ātman, indestructible, immeasurable, are called perishable. Fight, then, Bhārata”.

The ātman is the intimate essence of every being, the principle of life (i.e. the individual spirit).

19.”The one who believes to be killed and the one who thinks of killing are both in error. That one [the ātman] can’t kill nor be killed”.

20.”It is never born and never dies. Having always been, it can’t cease to be. Unborn, permanent, imperishable, ancient, it is not even killed when the body is killed”.

22.”Like a man deposing the old clothes takes new ones, so the embodied soul (dehi) deposes the worn-out bodies and enters in other new”.

23.”The weapons doesn’t pierce [the ātman], nor fire burns it, nor is bathed by waters, nor wind withers it”.

26.”If you believe that it is born and dies continuously, likewise, Mahabahu, you must not grieve,”

27.”because, in truth, sure is death for he that is born and certain is rebirth for he that is dead. Therefore, for an inescapable fact, you should not feel pity”.

Verses 19./20./22./23./26./27. continue to expose the doctrine concerning the immortality of the individual spirit and its eternal rebirth, in very explicit terms.

38.”Equally fair-minded in pleasure and pain, in gain and loss, in victory and defeat, therefore get ready to fight; in this way you will not be able to commit error”.

55.”When, Pārtha, a man eradicates from his mind all desires and finds his satisfaction in the ātman and for the ātman, he is said to have a stable intelligence”.

57.”The one who has given up all attachment, that is not flattered by praise nor offended by reprimand: that person owns a stable intelligence”.

Verses 38./55./57. continue to praise the man who treats the things that doesn’t depend on him as they must be treated: in a detached way and without subjective reactions.

Second chant:

34.”Attraction and repulsion for the objects are inherent to the corresponding sense: nobody should submit to these two for they represent the two enemies”.

39.”Knowledge is [so] wrapped by this constant enemy, Kaunteya, insatiable fire that takes the form of desire”.

Verses 34./39. express an explicit critique of materialism, seen as opposed to the pursuit of knowledge.

Fourth chant:

5.”Numerous are my past lives and yours too, Arjuna. Just that I know them all, while you don’t know them, Paramtāpa”.

Also this verse refer to the eternal rebirth of the individual spirit.

Sixth chant:

40.”Pārtha, nor in this nor in the other world such a man is lost, because there is no author of beautiful and good deeds that incurs in a bad destiny”.

The content of this verse can be compared to that expressed by this maxim: “there is no death for the honourable, only an eternal rebirth”.


Part 2: Bhagavadgita (Part 2 of 2)