“The unjustly injured are not benefited if the same injury is inflicted on the aggressor: punishment should not only be corrective but compensatory to the victim. This does not preclude other kinds of deterrents if necessary.

If you must murder, seek the murderers; meet evil with evil, even unto yourself.”

- Austin Osman Spare, The Logomachy of Zos.

 “Ovid tells us in his Fasti that at midnight the head of the family rose and made a sign with the thumb inside closed fingers (the Sign of the Fig) to be free of fear of meeting a ghost and after washing his hands in spring water he took nine black beans and either threw them over his shoulder or more likely held them in his mouth and spat them out, being careful not to look behind him,  as is usual with many chthonic rituals. After this he spoke the incantation nine times: haec ego emitto; his redimo meque meosque fabis (with these beans I redeem me and mine). Washing his hands again he and probably others of the holsehold beat metal pots together like cymbals, walking through the house saying nine times: Manes exite paterni! (Family ghosts, depart!)

The same type of beans were also cast onto graves of the deceased or burned as an incense of exoricsm, the smell being disagreeable to the spirits; incantations were muttered and drums and metal pots beaten.”

“In our ancient ceremonials, too, bean pottage occupies its place in the religious services of the gods. Beans are mostly eaten together with other food, but it is generally thought that they dull the senses, and cause sleepless nights attended with dreams. Hence it is that the bean has been condemned by Pythagoras; though, according to some, the reason for this denunciation was the belief which he entertained that the souls of the dead are enclosed in the bean: it is for this reason, too, that beans are used in the funereal banquets of the Parentalia. According to Varro, it is for a similar cause that the Flamen abstains from eating beans: in addition to which, on the blossom of the bean, there are certain letters of ill omen to be found.”

“The association of beans and other legumes with death and the dead has survived in modern times in Europe. A prime example of this is their use as funeral foods in various places. In the past in certain parts of Berry as well as in the neighboring Marche in central France, for example, people always included a dish of beans or dried peas among the items served at a funeral dinner. In the Marches of central Italy, a family coming back from the burial joined in eating a large plate of kidney beans. Beans were also a major element of funeral dishes in Sardinia. In parts of the Friuli in northeastern Italy, it was customary for people to eat bean soup on the day the dead are commemorated. Elsewhere a special bread or cake that includes rye and vetch (likely Vicia sativa, a relative of the fava beans) has been served to persons who come to pray for the dead person. After a funeral in the Fimini region of northern Italy, the mourners returned to the home of the deceased for a funerary dinner which consisted of chick-pea soup. The serving provided for the deceased was later consumed by a member of the family. As for eastern Europe, I have uncovered a fragmentary report of beans having had ties with the dead among the Slavic people, too. I refer to an account of the former Polish-Russian province of Pintschov, where beans and honey were considered foods of the dead, and at memorial dinners, food consisted of beans and peas boiled in honey-water.

Beans and other legumes have also been used in Europe on All Souls' Day...” (P. 251 – 252.)

“Whether the souls of men after death are or are not in the world below, is a question which may be argued in this manner: The ancient doctrine of which I have been speaking affirms that they go from this into the other world, and return hither, and are born from the dead. Now if this be true, and the living come from the dead, then our souls must be in the other world, for if not, how could they be born again?”
- Plato, Phaedo.

“Wretches, utter wretches, keep your hands from beans!”

- Empedocles.

“The sacrifices made to the old Italic deity Carna on the first of June consisted of bean-meal and lard, and this day was known as the Kalendae fabariae. Beans were also used to lay ghosts at the Lemuria and figured in the sacrifices performed at the Parentalia. Beans also played a role in magic rites conducted in connection with Tacita or Muta, a goddess of the dead, and must have been used at a festival of the dead in honor of the bean goddess Fabola or Fabula. The Priest of Jupiter was forbidden to touch a bean or even to mention its name. The name of Fufetia, an early Vestal, as well as that of Mettius Fufetius, is derived from faba by Pfund, who also identifies with it that of Modius Fabidius, reputed founder of the Cures, and even ventures to conclude that a period once existed among the early Romans when agriculture was devoted almost exclusively to beans. His argument entails ingenious analysis of Roman and Sabine land measures and is plausible in so far as it applies to beans; but there is no question that the cultivation of spelt in Italy is at least as old as that of the bean, and that puls made from spelt was probably the first staple food derived from field crops. This much at least is certain, that beans were under cultivation in Italy as early as the Neolithic age and were an important food crop for the early Romans. It is indeed by no means improbable that the bean was their first cultivated vegetable.”

[...]

“One significant and provocative factor, with respect to this abstention, is that the ancients felt toward beans a mingled respect and dread, a complex of emotions suggested by the Greek term ίερός, which apparently was generally applied to an object believed to be charged with some supernatural force, contact with which might be either beneficial or harmful. Today we generally call this mysterious power mana in its helpful aspect and taboo in its harmful aspect, Beans belonged in the category of objects possessing both mana and taboo.

The ancients advanced most divergent explanations for the taboo on beans some religious or spiritual, some dietetic or hygienic. Aristotle (or his source) proposes no fewer than five different explanations, without settling on any one of them. The heart of the problem is to determine whether this ambivalent attitude toward beans is an echo of earlier totemism or whether it is of different origin.

With the concept of totemism in mind, one sees a glimmer of sense in Horace’s allusion to the faba Pythagorae cognata and in the perplexing Pythagorean maxim, “It is an equal crime to eat beans and the heads of one’s parents.” It now seems clearer, too, why Pythagoras forbade his followers to eat beans as being human flesh, on the ground that beans were occupied by the souls of the dead and thereby took on the qualities of human flesh. As Pliny says, “The souls of the dead are in them.”

If we accept this notion of beans being the residence of the souls of the dead as the original, primitive concept, diverse and apparently conflicting beliefs and practices current in the historic period take on sense and consistency. The simplest and most direct development was the notion that beans assumed the character of human flesh, as the result of the presence of souls in them. By this presence beans were rendered dynamic receptacles of generative power, and we accordingly find peeled green beans compared to human testicles and even said to be the generative principle itself, the abstinence of the Pythagoreans explained as due to the resemblance of beans to testicles, the beans of Empedocles interpreted as an esoteric or symbolic allusion to testicles, and beans alleged to resemble eggs in embodying the generative principle...”

[…]

“The basic concept of beans as the abode of the souls of the dead created an intimate association of beans with death and gave rise to strict rules for priests concerned with the life principle. Thus the Priest of Jupiter, whose functions required scrupulous avoidance of contact with the dead and everything associated with them, was forbidden, as we have seen, to touch a bean or even to speak its name. It is therefore puzzling to read that beans were regularly eaten at funerary banquets, funerary sacrifices, and invocations to the deceased, for few things are more intimately associated with death than such ceremonies as these.”

[…]

“Beans were conceived to be the abodes of the souls of the dead, but we must be careful not to think of these souls in terms of Christian theology as eternal entities possessing the attributes of the physical beings in which they once lodged. We must rather visualize them as modicums of the life principle, vague and intangible, released from the body at the moment of death. This packet of force, if we may so term it, was both beneficent and maleficent. If it entered an alien organism, it could produce malign effects; but it could be absorbed with benefit by a related organism.

At the moment of death the soul or life principle of a Roman escaped from his body by way of his mouth, and the next of kin caught and inhaled this last exhalation, absorbing the life principle. This could be done not only without danger, but with actual benefit, for the two organisms were closely related. But death is dangerous, inimical to life, and a person needed all the extra vitality he could obtain from any source, not only on occasions directly associated with death, such as mortuary banquets, but even when making funerary sacrifices and conducting invocations to the deceased. Therefore he ate beans, as containing the life principle. In this connection, we may well stress again the statement of Pliny that the animae mortuorum, i.e., the breath-souls of the dead, were in beans. And since beans contained a life force, it was natural for them to be eaten on Carna’s day to insure good digestion and health for the coming year.”

PGM LXIII. 24-25:

A contraceptive: Pick up a bean that has a small bug in it, and attach it as an amulet.

PGM LXIII. 26-28

A contraceptive: Take a pierced bean and attach it as an amulet after tying it up in a piece of mule hide.

(Betz, P. 295).

“To make yourself invisible:

Begin this operation on a Wednesday before sunrise, then take seven black beans and a human skull. Put one bean in the mouth of the skull, two in the nostrils, two in the eyes, and two in the ears. Next make on the head the characters show. (Note: characters omitted. See text for reference.) Then bury the skull so it faces the sky.

For nine days before sunrise, sprinkle it with excellent brandy. On the eighth day, you will find there the spirit of the deceased who will awake, and will ask you: “What are you doing here?” You will answer: “I am watering my plant,” and it will take the bottle, saying, “Given me this bottle so I may water it.” You should refuse this demand, and it will ask you again, but you must continue to refuse until he stretches out his hand, and there you will see figures similar to the ones you made on the head hanging from the tips of his fingers. In this case, you may be assured that this is the true spirit of the head.

This is done because some other spirit could surprise you, causing you harm and causing the operation to be in vain.

When you give him the bottle of liquor, he will water it himself, and you can retire. On the following day, which is the ninth day, return and you will find that the bean crop has matured. Harvest them and put them in your mouth, watching yourself in a mirror, and when you find one that makes you not see yourself, this bean will be a good one to save. You can also try them in the mouth of a child. A note that all those which don't work should be buried with the head.”

(Joseph H. Peterson translation, p. 49. Also see Jake Stratton-Kent's discussion on altering the spell for other purposes in the True Grimoire.)

“Grimm's Teutonic Mythology, Appendix, states that beans should not be eaten during the weihnachten(12 nights of Yule).”

“It is interesting to note in this connection that the custom of electing by lot a King and often also a Queen of the Bean on Twelfth Night or the eve thereof used to prevail in France, Belgium, Germany, and England. It can be traced back to the first half of the sixteenth century and probably dates from much more remote antiquity.”

“Their use in Athenian elections by lots is probably of too recent origin to be attributed to any such notion and was probably motivated merely by convenience; but the use of beans in taking the auspices among the Romans is a relic of earlier times and may embody some such belief. One may note also the custom of ancient diviners of placing salt and beans before their clients. This practice has persisted into modern times, so that we find beans used for divination on Midsummer Eve in the Azores and for the same purpose on Twelfth Night in many other places.”

“In comparative approaches its interesting that beans are also employed in offerings to Omolu, a god of the cemetery in Kimbanda. Pretty sure that's only one New World example, just happens to be the most immediate for me.

Roles for a single type of black beans and of diverse beans varying in colour might be differentiated; black beans are often used directly in magic, while multi-coloured beans appear as offerings.”

Venus and Tannhauser by Laurence Koe.

“Apollo, most high of gods, guardian of holy Soracte, whose chief worshippers are we, for whom is fed the blaze of the pine-wood heap, while we, thy votaries, passing in strength of faith amid the fire, plant our steps on the deep embers – grant that this shame be effaced by our arms, O Father Almighty! I seek no plunder, no trophy of the maid's defeat, nor any spoils; other feats shall bring me fame; so but this dread scourge fall stricken beneath my blow, inglorious I will return to the city of my sires.”

“The atmosphere of the ritual seems to have in fact to have been joyful rather than frightening. Silius Italicus describes Apollo being happy about the blazing piles of wood and their offerings.

All these authors point out that the priests were able to perform the ritual without burning their feet. The explanation gien by Varro, transmitted by Servius, is that the priests used medicated ointment to moisturize their soles,while Silius Italicus refers to some kind of trance that protected the priests.”

“Ultimately, the name of the god (and thus the name of the mountain) is probably connectioned with Śuri, the Etruscan god of purification and prophecies, as suggested by G. Colonna.”

“It was on this mountain that a sacrifice to Dis Paterwas once performed – because it is devoted to the chthonic deities – as wolves suddenly appeared and plundered entrails from the fire. The shepherds chased the wolves for a long time, until they arrived at a cave emanating pestilential gases that killed people standing near by. The reason for the emergence of this plague was that they had chased the wolves. They received a message that they could calm it down by imitating the wolves...”***

“Moreover, so much of music as is adapted to the sound of the voice and to the sense of hearing is granted to us for the sake of harmony; and harmony, which has motions akin to the revolutions of our souls, is not regarded by the intelligent votary of the Muses as given by them with a view to irrational pleasure, which is deemed to be the purpose of it in our day, but as meant to correct any discord which may have arisen in the courses of the soul, and to be our ally in bringing her into harmony and agreement with herself; and rhythm too was given by them for the same reason, on account of the irregular and graceless ways which prevail among mankind generally, and to help us against them.”
- Plato, Timaeus.

"What happens if Dionysus’ ecstasy is not balanced by the tempering influence of Apollo’s cool rationality?"
- John Halstead.

“You have just died and have just been born, thrice happy, on this day.
Tell Persephone that Bacchus himself has liberated you.
A bull, you leapt into the milk.
Swift, you leapt into the milk.
A ram, you fell into the milk.
You have wine, a happy privilege
and you will go under the earth, once you have accomplished the same
rites as the other happy ones.”
—  L 7a-b Two tablets from Pelinna, 4th cent. B.C., 1st edition Tsantsanoglou and Parassoglou (1987) 3 ff. (From Bernabe & Christophe, Instructions for the Netherworld. P. 62)

“This is the work of Mnemosyne. When he is on the point of dying

Toward the well-build abode of Hades, on the Right there is a Fountain,

And near it, erect, a white cypress tree.

There the souls, when they go down, refresh themselves.

Don't come near this fountain!

But further on you will find, from the lake of Mnemosyne,

Water freshly flowing. On its banks there are guardians.

The will ask you, with sagacious discernment,

Why you are investigating the darkness of gloomy Hades.

Say: “I am a son of Earth and Starry Heaven;

I am dry with thirst and dying. Give me, then, right away,

Fresh water to drink from the lake of Mnemosyne.”

And to be sure, they will consult the Subterranean Queen,

And they will give you water to drink from the lake of Mnemosyne,

So that once you have drunk, you too will go along the Sacred Way,

By which the other mystai and bacchoi advance, glorious.”

- Tablet from Hipponion (c. 400 BCE). Museo Archeologico Statale di Vibo. First edition, Pugliese Carratelli (1974) 108 f. (ibid, P.8)

"Fortunately, not all Pagan priests identify so completely with the object of their devotion, and not all deities are as destructive as Dionysus.  But, as a Jungian Neo-Pagan*, I think the danger is always there in focusing exclusively on one god or goddess."

"These spirits may be also called upon as the other, in such places where Either they haunt or foremost frequent in, and the place which is appointed or set apart for action must be suffumigated with good Aromatic Odours, and a Clean Cloth spread on the Ground or a table nine foot Distant from the Circle, upon which there must be Either a Chicken or any Kind of small joint, or piece of meat handsomely Roasted, and a white mantle, a Basin or little Dish like a Coffee Dish of fair Running water, half a pint of Salt in a bottle, a bottle of Ale Containing a Quart, Some food and a pint of Cream in a Dish provided Ceremonies they are much pleased & delighted with; and doth allure them to friendly familiarity willingly & Readily fulfilling your desires &c: without much Difficulty, and some have used no Circle at all, to the Calling of these spirits, but only being Clean was heard and apparelled, sit at another table or place only Covered with Clean Linen Cloth, nine foot Distant & so invocate."
- The Book of Treasure Spirits, edited by David Rankine. P. 108-110.

- An alteration of chicken cordon bleu. Instead of binding the breadcrumbs with eggs, honey was used. Ham was ditched for thick slices of applewood bacon, and provolone and swiss cheese rounded it out. I then baked it until the chicken was finished.
- Shrimp salad, with Monterey and Colby Jack cheese, and blue cheese salad dressing.
- Black and rich coffee.
- A vessel of cream.
- White Rum and Irish Whiskey (libations of which, after toasts and cheers, were also made though not called for).*
- White rum with pomegranate juice (and some other mixers, like sweet and sour mix).
- Hawaiian rolls (because they're sweet, and cooking was already a bit of a stressful situation, without also baking a bunch of things)
- Red Velvet cupcakes.

“Another,if you wish to make a man sleep for twodays: mandrake root, 1 ounce, water and honey, 1 ounce, henbane, 1 ounce, Ivy, 1 ounce. Yo should grind them with a lok-measure of wine. If you wish to do it cleverly, you should put four portions to each one of them with a glass of wine; you should miosten them from morning to evening, you should clarify them; and you should make them drink it. [It is] very good.”

- PDM xiv. 716-24, (Another) “To Cause Evil Sleep.”

“Open, lock,
To the Dead Man's knock!
Fly, bolt, and bar, and band!
Nor move, nor swerve,
Joint, muscle, or nerve,
At the spell of the Dead Man's hand!
Sleep, all who sleep! -- Wake, all who wake!
But be as the dead for the Dead Man's sake!

Now lock, nor bolt, nor bar avails,
Nor stout oak panel thick-studded with nails.
Heavy and harsh the hinges creak,
Though they had been oil'd in the course of the week.
The door opens wide as wide may be,
And there they stand,
That murderous band,
Lit by the light of the Glorious Hand,
By one! – by two! – by three! ”

- Tom Ingoldsby, The Hand of Glory.

“Here at Noxea [Norcea] we heard tell of Dame Venus' Mount,” he begins, and ingenuously adds: “Since in our country so many wonderful things are told about it I prevailed upon my companions that they do me the favor to go a few miles out of the way to see this mountain out from Noxea and came to a little place called Arieet... Thence we went to a village called Norde. Close by lies Dame Venus' Mount, at one end of which is a castle. I quickly got acquainted with him and told him in Latin how we were minded to see the Mount of Dame Venus since in our country so many wonders were told about it. The castellan began to laugh at me and entertained us well that evening. In the morning early he rode with us to the mountain. In it were hewn holes as in the Vackleberch or at Triecht; from these the town and castle had been built. I accompanied him into these holes. I could see nothing there except that some of them were fallen in and some were still open. With the castellan we then left the mount and he took us to the castle as his guests, where he entertained us during noontime. After noon he rode with us up to the top of this mountain. Here was a small quiet lake. By it stood a little chapel, like a place of worship, and inside was a small altar and there, as he related to us, in earlier times when the art of necromancy was still abroad in the world, its devotees came and conjured up the devil and practiced the black art. So soon as this happened there always arose from the waters of the little lake a cloud which descended in a thunderstorm, drenching the whole land thereabouts for six leagues so that there was no grain there that year. Now the people would no longer suffer this and made complaint to the owner of the castle. He immediately had erected an upright gallows between the chapel and the lake and forbade that any one should ever practice necromancy any more upon the altar. Whoever did so was hanged on the gallows. The castellan gave us this account and then said he know of nothing else concerning the place, whereupon we took our leave of him and went to Fossata to our rightful road. This castle lies nine leagues from Noxea.”

- Philip Stephen Barto, Tannhäuser and the Venusberg. (1913 CE. P. 25)

Furthermore a fellow named Antoine de la Sale had attempted to enter the Venusberg, as well. He drew a picture of the mountain, which I've posted many times, but is worth showing here:

This isn't anything new. In the Catabasis myths and rites of antiquity, the spirits that existed in the Underworld were thought to be capable of holding one there. In fact, with nothing more than a gesture, a ghost was believed to be able to trap one within the Underworld while their body was still ostensibly alive. Venturing into the Underworld was a capacity that only those who “knew how to make their way” could perform:

“Parallels in the Greek catabasis literature, however, show that the phrase points to a situation in the netherworld, where visitors must expect sudden attacks by underworld demons in charge of the punishments. Protection against such attacks is advisable for those who dare enter the land of Hades, whether as visitors or on that last journey of the soul. […]

Such situations in which a frightful demon “comes close” are known from the catabasis myths. Plutarch's myth of Thespesius, De sera num. 567 A, provides a good example. At the crucial moment of his trip to the nether-world, Thespesius's friendly guide has suddenly disappeared, and approaching are "certain others of frightful aspect, who thrust him forward, giving him to understand that he was under compulsion to pass that way" (that is, to the place of punishment).”
- Hans Deiter Betz, Fragments of a Catabasis Ritual in a Greek Magical Papyrus.

“Your steps on his, you will arrive near the treasure, where the shade of a dead person will be waiting, namely, the person who hid the treasure, and he will want to fling himself on you. It will quickly be necessary to trace a circle with the wand and throw a coin, and shout to the shade:

Hitherto you shall come, and shall go no further! I will it, I command it, Amen!”

“You must beware not to turn, and especially not to face any noise behind you, or beneath your feet, or to your sides, because flashing the air with lightning, and making the earth tremble, are all part of the trickery of the shade of the dead one, to make you lose your chance to obtain the treasure.

It is necessary, therefore, that you arm yourselves with courage, and not let yourselves be caught up with their fears, for the spirit will take you back to the place where you first invoked it, to convene for a second pact.”
(Grimorium Verum, Peterson translation. “For the Discovery of a Treasure.” P. 67 – 69.)

“What’s that he holds?”

“A scrying mirror.”
“A what? His what?”
“An occult tool. A means for telling the past, present, perhaps even the future. He must have utilised some diabolical method to conceal his presence in the field. That is why he was not visible.”
“You think he sees what an arsehole he looks, standing there like the King himself?”
“No.”
— Ben Wheatley's A Field in England.

“How many have been bewitched with dreams, and thereby made to consume themselves with digging and searching for money, & etc.: whereof they, or some other have dreamed? I myself could manifest as having, known how wise men have been that way abused by very simple persons, even where no dream hath beene met withall, but waking dreams. And this has been used heretofore, as one of the finest cousening feats: in so much as there is a very formal art thereof devised, with many excellent superstitions and ceremonies thereunto belonging, which I will set down as breefly as may be.”
(Discoverie of Witchcraft, “How men have beene bewitched, cousened or abused by dreames to dig and search for monie [money].”)

“Such a storm was a very natural occurrence, and I had no reason to be astonished at it, but somehow, fear was beginning to creep into me, and I wished myself in my room. My fright soon increased at the sight of the lightning, and on hearing the claps of thunder which succeeded each other with fearful rapidity and seemed to roar over my very head. I then realized what extraordinary effect fear can have on the mind, for I fancied that, if I was not annihilated by the fires of heaven which were flashing all around me, it was only because they could not enter my magic ring. Thus was I admiring my own deceitful work! That foolish reason prevented me from leaving the circle in spite of the fear which caused me to shudder. If it had not been for that belief, the result of a cowardly fright, I would not have remained one minute where I was, and my hurried flight would no doubt have opened the eyes of my two dupes, who could not have failed to see that, far from being a magician, I was only a poltroon. The violence of the wind, the claps of thunder, the piercing cold, and above all, fear, made me tremble all over like an aspen leaf. My system, which I thought proof against every accident, had vanished: I acknowledged an avenging God who had waited for this opportunity of punishing me at one blow for all my sins, and of annihilating me, in order to put an end to my want of faith.The complete immobility which paralyzed all my limbs seemed to me a proof of the uselessness of my repentance, and that conviction only increased my consternation.”
(The Memoirs of Cassanova, Chapter 22. Italix mine.)

“Thee, mighty-ruling, Dæmon dread, I call, mild Jove [Zeus], life-giving, and the source of all:
Great Jove [Zeus], much-wand'ring, terrible and strong, to whom revenge and tortures dire belong.
Mankind from thee, in plenteous wealth abound, when in their dwellings joyful thou art found;
Or pass thro' life afflicted and distress'd, the needful means of bliss by thee supprest.'Tis thine alone endu'd with boundless might, to keep the keys of sorrow and delight.
O holy, blessed father, hear my pray'r, disperse the seeds of life-consuming care;
With fav'ring mind the sacred rites attend, and grant my days a glorious, blessed end.”
(Hymn to the Daimon, Thomas Taylor translation. Italix mine.)

“Treasure-seeking was one of those trades that led people to the doors of cunning-folk, people who in other circumstances would never have consulted them. In particular, cupidity brought together cunning-folk and the clergy, two groups who were otherwise in direct competition.” (P. 94)

“Treasure seeking was a dangerous enterprise for cunning-folk to get involved in. With the exception of those who dug into Bronze Age barrows, the chances of finding buried treasure were exceedingly poor. As a result, many cunning-folk refrained from getting involved. […] Those, like Kingsbury, who took up the challenge were presumably either sincere in their quests and had faith in their magic, or were merely itinerant rogues who could disappear from the scene when the inevitable happened and nothing was found.” (P. 96)

“A Welshman is guided by an English cunning man/wizard to a hidden enchanted cavern leading deep underground. In this passage hangs a bell which must not be touched for, if it is, the inhabitants of the subterranean chamber will awake and ask 'Is it day?' If this happens the answer must be given 'No, sleep thou on', as the inhabitants of this cavern are the still-living Arthur and thousands of his men, asleep in a circle, waiting until the bell is tolled for them to rise and lead the Cymry to victory. Within the circle lay a heap of gold and a heap of silver and the Welshman is told by the magician that he can take from only one pile – this he does, but on his way out he accidentally strikes the bell, having to give the required answer in order to escape with his treasure. He is warned that he must not squander what he has stolen from the magical dwelling of Arthur, but when it is all spent he pays a second visit to the cavern. This time however he forgets to give the correct formula when he accidentally rings the bell and several knights awake, beat him, and send him forth a cripple. For the rest of his days he is poor and could never again find the entrance.”
(Taken from Caitlin R. Green's But Arthur's Grave is Nowhere Seen.)

“Look. An angel, mounting guard over the field's treasure!”

“The seventh and last pentacle of Jupiter. – It hath great power against poverty, if thou considerest it with devotion, repeating the versicle. It serveth furthermore to drive away those spirits who guard treasures, and to discover the same.”

“The fifth pentacle of Saturn. – This pentacle defendeth those who invoke the spirits of Saturn during the night; and chaseth away the spirits which guard treasures.”

“[...]& we do again yet further by those present, & the efficacy, power & force thereof, Conjure, Command, Compel & constrain you all ye Spirits by name (as aforesaid) Sulphur, Chalcos, Anaboth, Sonenel, Barbaros, Gorson, (or Gorzon) Everges, Mureril, Vassago, Agares, Baramper, Barbasan, or some one, or any, or more of you, jointly & severally, to appear visibly, meekly & peaceably, in decent forms before us [….]”
(Sloane 3824, An Operation for Obtaining the Treasure Trove: The Invocation. From Rankine's The Book of Treasure Spirits, P. 30 – 47.)

“On the other hand the lad who was beneath the pentacle, in greatest terror said, there were a million of the fiercest men swarming round and threatening us. He said besides that four enormous giants had appeared, who were striving to force their way into the circle. All the while the necromancer, trembling with fright, endeavoured with mild and gentle persuasions to dismiss them. Vencenzio Romoli, who was trembling like a reed in the wind, looked after the perfumes. I, who was as much in fear as the rest, endeavoured to show less, and to inspire them all with the most marvellous courage; but the truth is that I thought myself a dead man on seeing the terror of the necromancer himself. The lad had placed his head between his knees, saying: we are all dead men.Again I said to the lad: These creatures are inferior to us, and what you see is but smoke and shadow, therefore raise your eyes.When he had raised them, he cried out again: The whole coliseum is in flames, and the fire is coming down upon us: and covering his face with his hands, he said again that he was dead, and that he could not endure the sight any longer...” (P. 6) (For a blog entry in which I discuss this event a bit more, see Daimonic Agencies. For more on treasure magic, see The Treasures of the Earth... Although, really, I need to finish those entries.)

All things told, Ben Wheatley's film certainly hits “the right spot.” It may be sadly lacking in manifesting spirits, but the terror and moments where magical realism and the events of the narrative overlap is practically perfect.

I could probably babble on and on about the subject of treasure magic, and the movie, but it seems to me best to stop here. Make sure to see it. And if you ever plan to pick up a hazel rod and wander about seeking treasure in earnest: feel free to drop me a line. Even if I can't join you in the adventure, I'd love to chat about it.

Be seeing you,

Jack.

Author's Note: This was originally a post up at the Starry Bull blog. I'm pretty sure the old blog has been pulled down since the group was reformatted (I wish you all the best!), and I'm posting it here so that people can still access it if they want to.

“The common Greek word for ‘magician’ in Jesus’ time was goes(plural goetes). […] Here goetia(what goetesdo) is one special technique like others named, a recognized and legitimate function. It seems to have been a sort of Greek shamanism, a form of mourning for the dead in which the goetesbecame ecstatic and were thought to accompany the dead on their journey to the underworld.”ⁱ

“Goös, in contrast, was spontaneous and emotionally powerful — sometimes excessively so. It is connected primarily with women, especially women who were related to the deceased. The songs these women sang emphasized their pain as survivors, and sometimes reproached the deceased for having left his family unprotected. In the Iliad, for example, Andromache describes to the dead Hector how Astyanax will have to beg for food at the tables of other men. Somewhat later, gooi began to carry the additional purpose of rousing the listeners to revenge; the singers did this by focusing not only on their own pain but also on the injustice of the death suffered by the deceased. Thus, the Chorus of lamenting women in the Choephoroi urges the listening Orestes to avenge his father’s death. Goös, in other words, became a means of eliciting help from the living, as well as a medium for complaining to the dead.

Rousing the living to action by complaining to the dead is but a step away from asking the dead themselves to bring help as well. Once the idea that the dead could be made to return had been introduced to Greek culture, it would have been natural to include such a request as part of a goös.”ⁱⁱ

“The second phenomenon with which goetes regularly were connected was singing and more broadly music of all kinds. The Suda and Cosmas defined goeteiaas an act of “calling upon” (epiklesis) the dead; earlier sources repeatedly connected goeteia with the epoide, or chanted song. The Dactyls were credited both with the invention of various forms of music and with the composition of epoidai. Their student Orpheus, of course, was the most famous singer of all – by classical times we find him using his lyre and his voice to persuade the gods of the dead to release the soul of his wife, and by Varro’s day he was known as the author of a book called the Lyre, which taught others how to invoke souls through music as well. The crediting of such a book to Orpheus verifies that in ancient eyes what Orpheus did with his music was not really different from the way a goes used epoidaior the incantations written on curse tablets to call up a soul, even if Orpheus and the goes desired the souls they invoked for very different reasons. Broadly, all of these connections between invocation of souls and song are part of a belief in the ability of all kinds of sound to enchant the individual soul.

But we need not go so far afield in proving the importance of this association between goeteiaand song, for it is attested by the very term itself. As already noted, goes and its cognates are built from the same root as the older words goös and goao. This makes sense: the goes, like the lamenter, wishes to communicate with the realm of the dead…”ⁱⁱⁱ

“Begging priests and prophets frequent the doors of the rich and persuade them that they possess a god-given power founded on sacrifices and incantations. If the rich person or any of his ancestors has committed an injustice, they can fix it with pleasant things and feasts. Moreover, if he wishes to injure some enemy, then, at little expense, he’ll be able to harm just and unjust alike, for by means of spells and enchantments they can persuade the gods to serve them. And they present a hubbub of books by Musaeus and Orpheus, offspring as they say of Selene and the Muses, according to which they arrange their rites, convincing not only individuals but also cities that liberation and purification from injustice is possible, both during life and after death, by means of sacrifices and enjoyable games to the deceased which free us from the evils of the beyond, whereas something horrible awaits those who have not celebrated sacrifices.”^v

“As daimons whether wholly or half divine the Kouretes have all manner of magical capacities. These capacities are by Strabo rather implied than expressly 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 the 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?” [….]”^vi

“I propose the following explanation of the interrelation between the two graffiti. Pharnabazos and Aristoteles were two wandering priests, diviners and magicians working at the agora region of Olbia. They practiced divination, black magic and, presumably, purifications and initiations into mysteries for a fee [...]”

“Pharnabazos, then, seems to have been not only a diviner, but also a Bacchic priest, conceivably, an Orpheotelestes.”

“… prayers and sacrifices appease the souls, and the enchanting song of the magician is able to remove the daimones when they impede. Impeding daimones are revenging souls. This is why the magicians perform the sacrifice as if they were paying a penalty.On the offerings they pour water and milk, from which they make the libations, too. They sacrifice innumerable and many-knobbed cakes, because the souls, too, are innumerable.”^vii

“... [T]he offerings laid at the crossroads every month for Hekate. Their purpose was to placate not only this dread goddess of the underworld, but also we learn from Plutarch (Moralia, 709 A), the Atropopaioi, i.e. the ghosts of those who for some reason cannot rest easy in their graves, and come back to earth in search of vengeance. An army of these invisible and maleficent beings follows in the wake of its leader as she roams at large through the midnight world.”^viii

“You were sown by Kronos, you were conceived by Hera, / you were maintained by Ammon, you were given birth by Isis, you were nourished by Zeus the god of rain, you were given growth by Helios and dew. You [are] the dew of all the gods, you [are] the heart of Hermes, you are the seed of the primordial gods, you are the eye / of Helios, You are the light of Selene, you are the zeal of Osiris, you are the beauty and the glory of Ouranos, you are the soul of Osiris' daimon which revels in every place, you are the spirit of Ammon. As you have exalted Osiris, so / exalt yourself and rise just as Helios rises each day. Your size is equal to the zenith of Helios, your roots come from the depths, but your powers are in the heart of Hermes, your fibers are the bones of Mnevis, and your / flowers are the eye of Horus, your seed is Pan's seed. I am washing you in resin as I also wash the gods even [as I do this] for my own health. You also be cleaned by prayer and give us power as Ares and Athena do. I am Hermes. I am acquiring you with Good / Fortune and Good Daimon both at a propitious hour and on a propitious day that is effective for all things.”^ix

“I call upon you, awesome and invisible god with an empty spirit, AROGOGOROBRAŌ SOCHOU MODORIŌ PHALARCHAŌ OOO.Holy Headless One, deliver him, NN, from the daimon that restrains him, ROUBRIAŌ MARI ŌDAM BAABNABAŌTH ASS ADŌNAI APHNIAŌ ITHŌLETH ABRASAX AĒŌŌY;mighty Headless One, deliver him, NN, from the daimon which restrains him. MABARRAIŌ IOĒL KOTHA ATHORĒBALŌ ABRAŌTH, deliver him, NN, AŌTH ABRAŌTH BASYM ISAK SABAŌTH IAŌ.”^x

Charm of Hekate Ereschigal against fear of punishment.
/ If he [the ghost] comes forth, say to him: “I am Ereschigal, the one holding her thumbs, and not even one evil can befall her.”

If however, he comes close to you, take hold of your right heel and recite the following: “Ereshigal, virgin, bitch, serpent, wreath, key, herald’s wand, golden sandal of the Lady of Tartaros.” You will avert him.

“ASKEI KATASKEI ERŌN OREŌN IŌR MEGA SAMNYĒR BAUI (3 times) PHROBANTIA SEMNĒ, I have been initiated, I went down into the underground chamber of the Dactyls, and I saw the other things down below, virgin, bitch, and all the rest.” Say it at a crossroad, turn around and flee, because it is at those places that she appears. Saying it late at night about what you wish, it will reveal it in your sleep; and if you are led away to death, say it while scattering the seeds of sesame, and it will save you.”^xi

“The ASKEI KATASKEIformula is, as we would expect, attributed to the Dactyls; unusually the author refers to it as an Orphic formula. This, in my opinion, does not and cannot imply that this is an invocation of Orpheus; an interpretation made by Georg Luck in Arcana Mundi. Rather it simply conforms to the ancient idea that the rites of the Dactyls came under the tutelage of Orpheus, or as we might say, the Orphic movement.

On a practical level, it is plain that both this formula and the recital of the symbols of Hecate – from an authentic initiation ritual – are here magical devices for protection in a variety of underworld contexts. So too, the leaving of the site without looking back conforms to both the myth of Orpheus, and the magical preparations made by Jason for obtaining the Golden Fleece. Plainly, these are authentic and widely known gestures and practices, worthy of our attention in the modern context.”^xii

“Take a magnetic stone which is breathing and engrave Aphrodite sitting astride Psyche I and with her left hand holding on her hair bound in curls. And above her head: “ACHMAGE KAKPEPSEI”; and below / Aphrodite and Psyche engrave Eros standing on the vault of heaven, holding a blazing torch and burning Psyche. And below Eros these I names: “ACHAPA ADŌNAIE BASMA CHARAKŌ IAKŌB IAŌ ĒPHARPHARĒI.” [...]”^xiii

“May bring success to him who is beset

With torments. You who've left the light, O you

Unfortunate ones, I bring success to him,

NN, who is distressed at heart because

Of her, NN, ungodly and unholy.

So bring her wracked with torment-and in haste.”^xiv

“The importance of tombs as sites for the exercise of control over ghosts is demonstrated by the many curse tablets (in Greek katadesmoi; in Latin defixiones) and voodoo dolls (in Greek kolossoi) deposited within them. The tablets were addressed to the ghosts within, who were required to achieve, by means direct or indirect, the curse described.”^xv

Meanwhile, the investigation of ritual actions towards compelling the dead later come together when Ogden discusses the act of handing over a name to the dead, particularly when it came to the act of divining by the dead the death date of an Emperor in Rome:

“But it may have been feared that making such inquiries of ghosts could in itself, paradoxically, hasten the point of his eath. Such inquirites may have been tantamount to cursing their subject, given that in the simplest form of binding curse, one merely handed over the name of one's chosen victims to a ghost.”^xvi

“Plutarch (fr.178) describes an experience of the Underworld in terms of an initiation, for initiations were often staged as journeys to the world of the dead. In the 19th century, the first of the B-texts to come to the notice of scholars, i.e. 'Petelia', was associated with the oracle of Trophonios at Lebadeia in central Greece. According to Pausanias (ix.39), a man who wanted to consult this oracle had to descend into a chasm, having first taken a draught from the spring of Forgetfulness (Lethe) to obliterate his memory of the past and then another from the spring of Memory to remember what he would see in his descent. When he returned from the innermost cave that he had eventually been drawn into feet first, he was taken to the nearby throne of Memory where he was asked by priests what he had discovered about his future. Apart from the rather superficial point that at Lebadeia the oracle seeker had to drink water from both springs, there is an enormous difference between the two quests in the purpose of the descent and the function of the waters of Memory. At Lebadeia, a living man descends into an Underworld to witness and remember a revelation about the future; in the B-texts, the soul of an initiate descends into the Underworld to remember its past life (or lives). In ritual, and here we are again assuming that the Gold Leaves reflect the practices of initiation, the waters of Memory might 'be used to symbolize the initiate's training in memory or understanding of the cycle of reincarnations and the things she must do in this life to remedy or atone for past lives' (Edmonds, pp.107-08).”

“Which Conjuration being thrice repeated, while the fire is burning with Mastick and Gum Aromatick, the body will begin to rise, and at last will stand upright before the Exorcist, answering with a faint and hollow voice, the questions proposed unto it. Why it strangled it self; where its dwelling is; what its food and life is; how long it will be ere it enter into rest, and by what means the Magitian may assist it to come to rest: Also, of the treasures of this world, where they are hid.”

“A large black dog, with a splendid golden collar, will prevent you from entering and will gnash his teeth, sending sparks blazing like diamonds in sunlight. That one is a gnome, to which you must proceed to point the wand, repeating three times as follows:

CERBERUS, CERBERUS, CERBERUS! By this wand, show me the way to the treasure!

The dog will whine three times in reply, and will wrap its tail around your wand, to teach you where the treasures are.”^xviii

Jack's Note:While attempting to write an article on distinctions between ancient magic and religion, I've decided to blog about the areas where the two subjects coincide to illustrate that the line between the subjects was far more permeable, and far more interesting than many people realize. This is more for my own peace of mind – so I don't derail what little I have to say in the article – than for any other reason. I do hope, however, that long time readers of my blog find it interesting. Also, the title of this article exists primarily for my own amusement.

“The strikingly large number of lamps suggested to the excavators some after-dark cult that evidently practiced there for almost a hundred years until around the middle of the sixth century, when either an earth-quake or human efforts sealed off the entrance to the room. […] Four of the lamps have graffiti, the texts of which, as published by James Wiseman, invoke angels and Eros and mention Jesus and Jews. ”

Asklepios visits a dreamer at his temple.

“What did it mean for a real flesh-and-blood person in ancient Greece - not some Mythical or Legendary figure - to make a journey consciously, deliberately, knowingly into another world?

And in particularly: how could such a person go down or claim to go down into the world of death while still alive, touch the powers that live there, learn from them, and then come back to the world of the living?

The answer is extremely simple.

There was a specific and established technique among various groups of people for making the journey to the world of the dead; for dying before you died.

It involved isolating yourself in a dark place, lying down in complete stillness, staying motionless for hours or days. First the body would go silent, then eventually the mind. And this stillness is what gave access to another world, a world of utter paradox; to a totally different state of awareness. Sometimes that state was described as a kind of dream. Sometimes it was referred to as like a dream but not a dream, as really a third type of consciousness quite different from either waking or sleeping.

There used to be a whole technical language associated with the procedure; an entire mythical geography. And there was a name that the Greeks, and then the Romans, gave to this technique.

They called it Incubation.”
— Peter Kingsley, Reality. (P. 30 - 31.)

“(I dreamed) that I should proceed in the following way: first, mounting the chariot, I should go to the river which flows through the city and then, when I reached the spot where it leaves the city, I should perform the ἱερἀ ἐπιβόθρια [i.e., sacrifices in the ritual pits]; for thus he [s.c. Asclepius] named these rites. Having dug the pits, then, I should perform the sacred rites over them to whomever of the gods it is most fitting. Next, turning back and taking up small coins, I should cross the river and throw them away. And I believe he gave me some other instructions in addition to these. Afterwards, I should go to the holy shrine and offer perfect sacrificial animals to Asclepius and set up holy craters and distribute holy portions to all the fellow-pilgrims. And (he indicated) that it was also imperative to cut off part of the body itself in behalf of the safety of the whole. This, however, would be too great a demand, and from it he would exempt me. Instead, I should take off the ring which I was wearing and offer it to Telesphorus. For this would do the same as if I offered the finger itself. Furthermore, I should inscribe on the band of the ring “Son of Cronus.” After this there would be salvation.”
— Aristides, Oratio XLVIII. 27

“But what “really” happened after a consulter had performed his rites at the tomb? How did he experience the ghost? There is no direct evidence, but there is a strong circumstantial case for believing that he went to sleep and dreamed (“incubation”), perhaps on top of the tomb, and perhaps on the flece of the sheep that he had just jugulated for the ghost and immolated for the nether gods. Curiously, the Greeks and Romans tended to attribute the practice of incubation on the tombs of the ordinary dead to other races or religions, but in so doing at least demonstrated their familiarity with the custom. It is ascribed to the Libyan Nasamones (first by Herodotus) and Augilae, the Celts, and eventually, in the fifth century A.D., to the Christians and Jews. The Pythagorean Apollonius of Tyana's consultation of Achilles coincided with him spending the night on his barrow; Philostratus implies that he slept there (enucheusein). Plutarch's tale of the Pythagoreans discussed above may imply that Theanor slept at Lysis's tomb to receive his prophecy; Pythagoras had himself wittily affirmed that the dead spoke to the living in dreams. [...]”
— Ogden, Greek and Roman Necromancy. (P. 11.)

“It is not surprising that ghosts should have been sought in dreams,since they often visited the living spontaneously in this way. This was, for example, how Patroclus appeared to Achilles in the Iliad, how Diapontius appeared to Philoaches in Plautus's Mostellaria, and how his dead son visited Epicrates in the first-century A.D. Nakrason in Asia Minor.”
— (Ibid, P. 75.)

“Iatromantis figures were a breed apart among the ancient Greeks.

They were specialists at invoking other states of awareness, in themselves and others.

And apart from being famous because of their poetry, one particularly technique they were well known for was the incantatory device of repeating the same words.

This point has very real significance. You may have noticed that at the start of his poem Parmenides keeps on repeating the same words over and over again.”

— Kingsley, Reality(P. 34.)

Lamp (Corinth Type XXIV), 1st century A.D. Ceramic. (Note: this is a lamp from Corinth, but not one of the inscribed ones discussed above and below.)

“ASKEI KATASKEI ERŌN OREŌN IŌR MEGA SAMNYĒR BAUI (3 times) PHROBANTIA SEMNĒ, I have been initiated, I went down into the underground chamber of the Dactyls, and I saw the other things down below, virgin, bitch, and all the rest.” Say it at a crossroad, turn around and flee, because it is at those places that she appears. Saying it late at night about what you wish, it will reveal it in your sleep; and if you are led away to death, say it while scattering the seeds of sesame, and it will save you.”
— Betz, The Greek Magical Papyri in Translation(P. 297.)

“Saying it late at night about what you wish, it will reveal it in your sleep; and if you are led away to death, say it while scattering the seeds of sesame, and it will save you.”

“Parallels in the Greek catabasis literature, however, show that the phrase points to a situation in the netherworld, where visitors must expect sudden attacks by underworld demons in charge of the punishments. Protection against such attacks is advisable for those who dare enter the land of Hades, whether as visitors or on that last journey of the soul. At the moment of such an attack, the operator is advised to identify himself with the goddess Ereschigal by pronouncing this formula [...]”

“I call upon [you], SABAŌTH, Michael, Raphaeland you, [powerful archangel] Gabriel, do not [simply] pass by me [as you bring visions], but let one of you enter I and reveal [to me] concerning the NN matter, AIAI ACHĒNĒIAŌ.” Write these things [on leaves …] of laurel and place them by your head.“—(“Divination By Means of a Boy.” Betz, P. 145)

Image taken from Legend of the Witches. (1969)

“The Man in Black sometimes plays on a Pipe or Cittern and the Company dance. At last the Devil vanisheth, and all are carried to their several homes in a short space. At their parting, they say: 'A Boy! Merry meet, merry part.'”

- Christina Hole, A Mirror of Witchcraft. (Chp. 2: “Coven and Sabbat: III. Meetings in Somerset. [Glanvil.])

Moses. With Horns. But still not a God.

“But then there is the folk Satan. The Satan of the common people, and the one described in the grimoires. He is very much akin to the Horned God of Wicca, the Lord of Nature and Spirits. He is the Man of the Crossroads, summoned for divinationand favors. He is the trickster. If you draw upon Biblical imagery for him, he is the angel who accuses you of wrongdoing on behalf of God (that’s right, he works for the Big Guy in the Bible) and offers temptations much as Pan did before him. Christian tradition actually establishes Satan as the “god of this world,” in charge of physical reality (again, working for God) until Christ comes to establish a new celestial kingdom.”

“the vulgar call white deviles, which possibly  have neither so much power nor malice as the black ones have, which served our great grandfathers under the names of Brouny, and Robin Goodfellow, and, to this day, make dayly service to severals in quality of familiars.” (P. 16. Emphasis mine.)

“He knew Satan by the name of Christsonday, believing him to be an angel, clad in white clothes, and God’s godson, even though the latter had a ‘thraw’, or quarrel, with God, and was the lover of the elfin queen. Christsonday had marked the third finger of Man’s right hand, presumably in proprietal fashion. Man reported that the Fairy Queen had control of the whole craft but that Christsonday was the ‘gudeman’ who held all power under God.Furthermore he had seen dead men in the company of these two supranaturals, among them Thomas Rymour and James IV. Christsonday had appeared in the form of a horse (‘staig’) while the queen and her attendants rode on white steeds, when she convened to receive the obscene kiss. The accused attested that elves or fairies adopted the shape and clothing of ordinary men, though they were mere shadows, but more vigorous than mortals, and could indulge in playing and dancing whenever they pleased. The queen could choose to be old or young, could appoint anyone she liked as king, and could make love with whomsoever she wished. Although Man apparently met the elves in a fine chamber he would find himself in a moss, or bog, the next morning, their candles and swords turned into grass and straws; he had no fear of these creatures since he had known them all his days.”
- Edward J. Cowan, “Witch Persecution and Folk Belief in Lowland Scotland: The Devil’s Decade.” (In Witchcraft and Belief in Early Modern Scotland, Edited by Julian Goodaire, Lauren Martin, & Joyce Miller. P. 84.)

“Christian Reid told Walter Miller that he and his mill were bewitched but if he would pay her she would provide a remedy, at least for the mill, because she could do little for him personally. Miller pronounced that he was not so concerned about his own health as he was about the mill. Since his surname was Miller his family had presumably followed the craft for some generations and he was thus mindful that they should continue to do so in the future. Reid consulted a witch who urged her to scatter some sand upon the mill-stones and wheels in the name of God and Christsonday so that the mill would operate in the old manner. And so due to the wrecking of the machinery, meal was ground in the old, less efficient way, presumably by hand.”
(Ibid, P. 81. Emphasis mine.)

“She knew the Devil as Christsonday, carnally as well as socially, and had often danced with him and with ‘Our Ladye, a fine woman’, clad in a white petticoat. Grant allegedly claimed that she could charm a sword to ensure that its owner would never be wounded. The swordsman needed to hold the naked blade in his right hand kissing the guard, and then to make three crosses on the road with the weapon, in the name of Father, Son, Holy Ghost and Christsonday, a ceremony learned from the last-named, who also advised of a protective spell involving a cross made of rowan, or mountain ash, placed on a person’s right shoulder, before he turned round three times invoking the same foursome. The dreaded Scudder gathered a number of ‘deid folks baines’ from the kirkyard at Dyce, washing them lightly in water which she used on the sick William Symmer. She then ordered William’s mother-in-law to cast the bones into the River Don, whereupon ‘the water rumbled as if all the hills had fallen therein’. Such accounts seem to fit well with the attributed locations of witches’ conventions, in kirkyards, or at crossroads, mounds, hills, cairns and waters.”
(Ibid, P. 88.)

Mosaic featuring Romulus and Remus.

“It is an equal crime to eat beans and the heads of one’s parents.”
- Horace.

“Wretches, utter wretches, keep your hands from beans!”
- Empedocles.

“Although, according to antique, the dead lost their physical powers, they lost none of their higher spiritual powers of knowledge, feeling, and will. Ancestors retained a keen interest in their posterity and actively intervened in their affairs. Enemies preserved their original hostility to their foes.”
(Spiritism and the Cult of the Dead in Antiquity. P. 4)

“And Orpheus says: “Men performing rituals will send hekatombs in every season throughout the year and celebrate festivals, seeking release from lawless ancestors. [...]”
(Damascius, Commentary on the Phaedo1.11.)

“When from that day the Evening Star shall thrice have shown his beauteous face, and thrice the vanquished stars shall have retreated before Phoebus, there will be celebrated an olden rite, the nocturnal Lemuria: it will bring offerings to the silent ghosts. The year was formerly shorter, and the pious rites of purification (februa) were unknown, and thou, two-headed Janus, wast not the leader of the months. Yet even then people brought gifts to the ashes of the dead, as their due, and the grandson paid his respects to the tomb of his buried grandsire. It was the month of May, so named after our forefathers (maiores), and it still retains part of the ancient custom.”
(Fasti, Book V.)

“Why the day was called Lemuria, and what is the origin of the name, escapes me; it is for some god to discover it. Son of the Pleiad, thou reverend master of the puissant wand, inform me: oft hast thou seen the palace of the Stygian Jove. At my prayer the Bearer of the Herald’s Staff (Caducifer) was come. Learn the cause of the name; the god himself made it known.

When Romulus had buried his brother’s ghost in the grave, and the obsequies had been paid to the too nimble Remus, unhappy Faustulus and Acca, with streaming hair, sprinkled the burnt bones with their tears. Then at twilight’s fall they sadly took the homeward way, and flung themselves on their hard couch, just as it was. The gory ghost of Remus seemed to stand at the bedside and to speak these words in a faint murmur: “Look on me, who shared the half, the full half of your tender care, behold what I am come to, and what I was of late! A little while ago I might have been the foremost of my people, if but the birds had assigned the throne to me. Now I am an empty wrath, escaped from the flames of the pyre; that is all that remains of the once great Remus. Alas, where is my father Mars? If only you spoke the truth, and it was he who sent the wild beast’s dugs to suckle the abandoned babes. A citizen’s rash hand undid him whom the she-wolf saved; O how far more merciful was she! Ferocious Celer, mayest thou yield up thy cruel soul through wounds, and pass like me all bloody underneath the earth! My brother willed not this: his love’s a match for mine: he let fall upon my death – ‘twas all he could – his tears. Pray him by your tears, by your fosterage, that he would celebrate a day by signal honour done to me.”

As the ghost gave this charge, they yearned to embrace him and stretched forth their arms; the slippery shade escaped the clasping hands. When the vision fled and carried slumber with it, the pair reported to the king his brother’s words. Romulus complied, and gave the name Remuria to the day on which due worship is paid to buried ancestors. In the course of ages the rough letter, which stood at the beginning of the name, was changed into the smooth; and soon the souls of the silent multitude were also called Lemures: that is the meaning of the word, that is the force of the expression. But the ancients shut the temples on these days, as even now you see them closed at the season sacred to the dead. The times are unsuitable for the marriage both of a widow and a maid: she who marries then, will not live long. For the same reason, if you give weight to proverbs, the people say bad women wed in May. But these three festivals fall about the same time, though not on three consecutive days.”

Sign of the Fig.

“When midnight has come and lends silence to sleep, and dogs and all ye varied fowls are hushed, the worshipper who bears the olden rite in mind and fears the gods arises; no knots constrict his feet; and he makes a sign with his thumb in the middle of his closed fingers (the Sign of the Fig), lest in his silence an unsubstantial shade should meet him.

And after washing his hands clean in spring water, he turns, and first he receives black beans and throws them away with face averted; but while he throws them, he says: “Haec ego emitto; his redimo meque meosque fabis.” (With these beans I redeem me and mine.)

This he says nine times, without looking back: the shade is thought to gather the beans, and to follow unseen behind. Again he touches water, and clashes Temesan bronze, and asks the shade to go out of his house. When he has said nine times, “Manes exite paterni!” (Ghost of my fathers, go forth!)

He looks back, and thinks that he has duly performed the sacred rites.”

“… prayers and sacrifices appease the souls, and the enchanting song of the magician is able to remove the daimones when they impede. Impeding daimones are revenging souls. This is why the magicians perform the sacrifice as if they were paying a penalty. On the offerings they pour water and milk, from which they make the libations, too. They sacrifice innumerable and many-knobbed cakes, because the souls, too, are innumerable.”
(The Derveni Papyrus.)

 

Thracian cavalry on a Greek vase.

WARNING: The author of this article is NOTa scholar of any kind. Any and all opinions expressed within are his own, and should not be mistaken for being authoritative in the least. He remains as perplexed as he was when he first encountered the Danubian / Thracian Rider votives, and as perplexed as ever regarding Thracian religion. Despite that, he hopes that some day he won't feel like a total idiot when attempting to parse these matters.

(Alexandrovo: Northern wall painting feating Thracian Horseman in combat or ritual. Source.)

(Alexandrovo: Wall painting over the central chamber. Source.)

(Alexandrovo: Central chamber fresco, depicting the Thracian horseman hunting a boar and possibly Zalmoxis wielding the Double-Axe. Source.)

(Marble votive from Bulgaria. Source.)

(Apollo figurine from Perperikon.)

(Apollo-Sozon relief.)

(Felix Romuliana frieze. Source.)

(Gemstone: Rider on rearing horse spearing a female figure being trampled by his horse. 4thcentury CE. Source.)

(Gemstone: Pretty much the same as above, minus inscription on the back. 4Th- 5thcentury CE. Source.)

(Thracian rider from the Burgas museum in Bulgaria. 2ndcentury CE. Source.)

(Hand of Sabazios from the British Museum. Source.)

(Thracian Rider. Source.)

(Krupac figure. Source.)

“[...] a late-2^nd century A.D. dedication to Apollo and Asklepios found in Krupac, in eastern Yugoslavia. The relief depicts two horseman facing each other […].”

“Thus one horseman is presumably Apollo, and the other Asklepios. The relief is most easily understood if we explain the rider as a convention for divinity of some kind, personalized by the inscription.”

(Lead Danubian Rider votive. Belgrade museum. Source.)

(Augustae relief. Source.)

(Epona relief. Source.)

(Lead votive plaque for the Cult of the Danubian Rider. 1stcentury CE. Museum of Fine Arts, Boston. Source.)

(Lead icon of the Danubian Horsemen. Belgrade museum. Source.)

(Danubian Riders and Goddess. Venus Victrix on the reverse side. 2ndcentury CE. Source.)

(Goddess flanked by Riders wearing Phrygian caps. 3rdcentury CE. Source.)

(Danubian Riders, Goddess, animals, and busts of Selene and Helios. 2Nd- 3rdcentury CE. Source.)