Epaine
@charmantevamp (liked for a theater-era starter)
The Theatre Des Vampires was putting on a play- an odd, monstrous, macabre adaptation of the abduction of Persephone.
Nicolas, playwright, musician, centerpiece of the theater- was in the titular role of this particular performance. The play began with him in the role of Maiden. His long hair was loose, braided through with wild flowers. His clothing was all flowing pastels. The other vampires danced around him, nymphs and divine companions, as he played the violin. The song was one of pastoral beauty, of peace, joy and springtime.
Some found the casting of Hades odd. Was the Lord of the Underworld usually so small, so slight of frame? But the actor playing the eldest Olympian brought a gravitas to the role nonetheless. Cloaked in darkness, presaged by the beat of earth-shaking drums, attended by ghoulish monsters, he stole Persephone away. The shrill, stabbing notes of the violin as Nicolas was dragged into the darkness sounded remarkably like screams. The vampiric dead tore the flowers from his hair, crushed them under foot, left him in torn rags.
Now the temptation began. And this was the theater of the vampires after all. Hades wooed his stolen bride with a procession of victims- played mostly by vampires. They were dressed in the Greek style, with dripping necklaces of red rubies- the pomegranate seeds of blood. Persephone refused again and again, except for the last- the only true mortal in the line. One more, like so many others, stolen off the street and charmed with mental tricks. Hades and the other vampires feasted on the victim, drinking deeply. And submitting to temptation, Persephone drank just enough for the stain of red around her lips to be visible to the back rows of the audience.
But there was no Demeter in this play. No springtime. No return from the cold, frost, death of Winter. No escape from the Underworld. Instead, it showed why Persephone had epithets like Brimō, the angry. Epainē, the fearful, the dreaded. Dressed now all in black, Persephone stood side by side with her husband. Queen of the Underworld, watching with stone-faced impassivity, waiting for the next doomed mortal, merciless to how their suffering was once her own. The curtains closed on the screams of the next victim being brought in.
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Hellenic Gods Fact Sheets and Hymns: Hecate
Other Names: Trivia, Brimo
Epithets: Anassa eneroi (queen of those below), Aidonaia (lady of the Underworld), Amibousa (she who changes), Atalus (tender, delicate), Borborophorba (she who feeds on filth), Brimo (angry, terrifying), Despoina (mistress), Eileithyia (of childbirth), Enodia (of the roads), Epaine (dread), Euplokamos (bright-tressed), Khthonia (of the Underworld), Kleidouchos (keeper of the keys), Kourotrophos (protector of children), Krokopelos (saffron-robed), Liparokredemnos (bright-coiffed), Nycteria (nocturnal; of the night), Nyctipolos (night-wandering), Perseis (destroyer/ daughter of Perses), Phosphoros (light bearer), Propolos (guide), Propylaia (the one before the gate), Scylacagetis (leader of dogs), Soteira (savior), Trikephalos (three-headed/of the crossroads), Trimorphos (three-formed), Trioditis (of the three ways), Trivia (of the three ways).
Domains: Witchcraft, magic, necromancy, ghosts, nightmares, death, initiation, the crossroads, gateways, passage between worlds, and the night.
Appearance: [My UPG] A tall (over 6’) woman, neither young nor old, with waist-length black hair, pale skin, prominent cheekbones, a heavy jaw, and intense green eyes. She is usually dressed in black folds molded into a simple dress or robes. She has a severe expression and an intimidating presence. She speaks with a low voice.
Sacred Days and Festivals: Eleusinia (22 Metageitnion). Nemoralia (August 13th-15th). Deipnon, last day of each (lunar) month.
Symbols/Attributes: Torches, keys, daggers, strophalos (iynx wheel)
Sacred Animals: Dog, polecat, serpent, horse, frog.
Sacred Plants: Yew, cypress, garlic, willow, hazel, black poplar, aconite, belladonna, dittany, mandrake, hemlock, asphodel
Elemental Affinity: Darkness, light, fire
Planet: Moon
Colors: Black, saffron, silver.
Crystals: Black onyx, hematite, obsidian, black tourmaline, moonstone, smoky quartz, agate, amethyst.
Incense: Myrrh, almond, cypress, camphor, saffron, mugwort, pomegranate.
Tarot Cards: The High Priestess, The Moon, Death
Retinue: Empousai, ghosts of the dead, dogs, Lampades (torch-bearing underworld nymphs)
Associated People: Witches (and other magic-users), the dead
Offerings: Bread, eggs, honey, garlic, menstrual blood, graveyard dirt.
Syncretized With: Artemis, Diana, Persephone, Eileithyia, Selene, Nephthys, Ereshkigal, Nicnevin, Heqet
Hymns to Hecate
Orphic Hymn to Hecate
Hekate Enodia, Trivia, lovely dame,
Of earthly, watery, and celestial frame,
Sepulchral, in a saffron veil arrayed,
Pleased with dark ghosts that wander through the shade;
Daughter of Perses, solitary goddess, hail!
The world’s key-bearer, never doomed to fail;
In stags rejoicing, huntress, nightly seen,
And drawn by bulls, unconquerable, monstrous queen;
Leader, Nymphe, nurse, on mountains wandering,
Hear the suppliants who with holy rites thy power revere,
And to the herdsman with a favoring mind draw near.
Hecate’s Hymn to Herself
I come, a virgin of varied forms,
wandering through the heavens, bull-faced,
three-headed, ruthless, with golden arrows;
chaste Phoebe bringing light to mortals, Eileithyia;
bearing the three synthemata [sacred signs] of a triple nature.
In the Aether I appear in fiery forms
and in the air I sit in a silver chariot,
Earth reins in my black brood of puppies.
(From Porphyry’s lost commentary on the Chaldean Oracles, preserved by Eusebius of Caesaria in Praeparatio Evangelica. According to Porphyry, this hymn was composed by Hecate herself.)
Magical Invocation to Hecate
Approach, you of the netherworld, of earth, of heaven, Bombo!
You by the wayside, at the crossroads, light-bearer, night-wanderer,
Enemy of light, friend and companion of night,
Rejoicing in the howl of dogs and in crimson gore,
Lurking among the corpses and the tombs of lifeless dust,
Lusting for blood, bringing terror to mortals,
Grim one, Ogress [Mormo], Moon – you of many forms,
May you come gracious to our sacrificial rites!
(Preserved in Refutation to All Heresies by Hippolytus)
Invocation to Hecate from PGM IV 2708-84
Come, giant Hecate, Dione’s guard,
O Persia [daughter of Perses], Baubo Phroune, dart-shooter,
Unconquered Lydian, the one untamed,
Sired nobly, torch-bearing, guide, who bends down
Proud necks, Kore, hear, you who’ve parted / gates
Of steel unbreakable. O Artemis,
Who, too, were once protectress, mighty one,
Mistress, who burst forth from the earth, dog-leader,
All-tamer, crossroad goddess, triple-headed,
Bringer of light, august / virgin, I call you
Fawn-slayer, crafty, O infernal one,
And many-formed. Come, Hekate, goddess
Of three ways, who with your fire-breathing phantoms
Have been allotted dreaded roads and harsh /
Enchantments, Hekate I call you
[…]
O Hekate of many names,
O Virgin, Kore, Goddess, come, I ask,
O guard and shelter of the threshing floor
Persephone, O triple-headed goddess,
Who walk on fire, cow-eyed BOUORPHORBE
PANPHORBA PHORBARA AKITOPHI
ERESHKIGAL / NEBOUTOSOUALETH
Beside the doors, PYPYLEDEDEZO
And gate-breaker; Come Hekate, of firey
Counsel, I call you to my sacred chants.
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"We can give this enigma the name of Persephone, the silent sovereign of the silent world of the dead. This is how she appears in the Odyssey; and when Odysseus dares to penetrate the dwelling place of Hades, it is not Hades whom he finds there—how can he, a mortal who has lost his way among the dead, see the Invisible?—but the all-pervasive authority of his spouse, Persephone, the Noble {agaue: Homer Od. 11.226, 635), the Terrible {epaine: ibid. 10.491, 11.47; cf. Homer Il. 9.457), the pure {hagne: Homer Od. 11.386). Among these ambiguous titles in which respect barely conceals dread, in which praise speaks the language of terror (how could the Greeks, accustomed to wordplay, ever resist the etymologically reprehensible but tempting desire to associate epaine and epainos, praise?), there is one title above all that speaks of the ambiguity of Persephone. Hagne, in both texts and cult—since she is honored with this name in Messenia (Paus. 4.33.4)—she bears within her the agos, the prohibition that belongs to the divine and that most particularly characterizes the powers of death, untouchable, in themselves utterly pure but fearsome, even loathsome to the mortal who dares to cross over into the forbidden territory. Hagne Persephoneia: Persephone the pure, Persephone the loathsome. The all-powerful daughter of Zeus (Homer Od. 11.217), she rules over a people of pale ghosts, souls without memories, forever deprived of feeling; she alone left wisdom to Tiresias alone—or rather to the shade of the blind prophet (ibid. 10.494-95). She alone raises up and repels the cohorts of the shades (ibid. 10.214, 226, 385), and Odysseus was overcome with "the green horror . . . that the superb Persephone might cast upon him from hell the head of the Gorgon, that frightful monster" (Homer Od. 11.633-35)."
- Death in GREEK Myths, in Y. Bonnefoy (ed), Greek and Egyptian Mythologies
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