Asmodeus

Cybele, Dividing the circle by six

[2:02 AM 6/19/2013] AQ 322 (see below) = Jupiter Trojans = Induere Christum = Salvatorem Mundi = A True Gryffindor = Capitalisme Forcené = Godric Gryffindor = Mystery, Babylon = Salvete Virgines = Syntactic Pivot = The Delian Swimmer = The Force Unleashed = Winged Secret Flame.

[11:48 PM 6/17/2013] Cybele, surprisingly, isn't just another goddess appropriated by Rome—she represents the East and why Rome accepted her cult, and what Rome embraced and what they rejected. Cybele's East-to-West arc includes Orientalism, transexuality, esctasism, &c. what's buried under St. Peter's (see also, Taurobolium) isn't what was originally transmitted (or, assimilated), but could be the political reaction to a 4th century phenomenon. still checking links, i'll put those in another post.



see Mapping the Psyche by Clare Martin, and here & here.

also added X/O elements, & uploaded Moon section from Kevin Burk's Astrology: Understanding the Birth Chart (pp. 100–107).

the first Gemini New Moon chart shows 5 of the 6 sextiles (China * Venus * ? * Saturn * Pluto * Neptune). after seeing sextile mentioned in At Last: Neptune enters Pisces, located missing sextile (approx Virgo 6°) — it had to sextile Venus & Saturn and trine Pluto. starting at Ginevra (Asteroid List):

  • Ginevra, Yrsa, Montana, Orcus, Annebronte, Edburga sextile Saturn

  • Virtus, Achilles, Ortrud, Isberga, Nausikaa, Otila sextile Venus & Saturn

  • Cybele, Sulamitis, Imhilde, Andromache, Leonora, Victoria sextile Venus & Saturn, trine Pluto

i googled Cybele and China and got: Phoenix Rising: The Rise and Fall of the American Republic discussing Skull and Bones, the number 322 & the goddess Eulogia. apparently, there is no Eulogia (says the book), but she could be Cybele. and, oh by the way, Temple of Cybele was torn down and St. Peter's Basilica was built on top it — the usual hodge-podge components of a conspiracy theory. then there's this,


Since the Nixon regime every Ambassador to China has been a Bonesman. Immediately after Nixon opened up China to trade the first ambassador became Bush Sr. in 1973.

if cybersecurity was a major issue discussed at Sunnylands Summit (June 7-8), and PRISM (NSA call database) reported on 06-June (the day President Xi arrived in Palm Springs) — then Cybele suggests something interesting on this chart. first, note the Cyb in Cybele. prior to PRISM (privacy), it should be noted (intellectual property): Enter the Cyber-dragon (September 2011), Chinese Army Unit Is Seen as Tied to Hacking Against U.S. (February 2013).

sextiles are harmonious aspects, but oppositions are more challenging and, in this case, Cybele is opposite Neptune.

Cybele's placement on the chart also introduces the entire host of Trojan asteroids (Big data? Number of objects at the L4 point = 3913 and number of objects at the L5 point = 1998).

Cybele was the Goddess of the Trojans [אמש]





In astronomy, a trojan [IAU: Trojan Minor Planets] is a minor planet or natural satellite (moon) that shares an orbit with a planet or larger moon, but does not collide with it because it orbits around one of the two Lagrangian points of stability (trojan points), L4 and L5, which lie approximately 60° ahead of and behind the larger body, respectively. It is also sometimes called a Lagrangian object.
- - -
Three Mars trojans including (5261) Eureka… Nine Neptune trojans… One Uranus trojan… First Earth trojan.


Jupiter Trojan — The custom of naming all asteroids in Jupiter's L4 and L5 points after famous heroes of the Trojan War was suggested by Johann Palisa of Vienna, who was the first to accurately calculate their orbits. Asteroids in the L4 group are named after Greek heroes (the "Greek node or camp" or "Achilles group"), and those at the L5 point are named after the heroes of Troy (the "Trojan node or camp"). Confusingly, 617 Patroclus was named before the Greece/Troy rule was devised, and a Greek name thus appears in the Trojan node; the Greek node also has one "misplaced" asteroid, 624 Hektor, named after a Trojan hero.





Jupiter Trojans for Gemini New Moon 2013
this list doesn't indicate "Trojan", see IAU list or JPL lookup



  1. 2007 RZ132 conjunct Cybele is named Oicles

  2. 1996 HS12 = Phaenops; 2006 AJ82 = Polydamas; 5397 T-2 = Polyphontes

  3. Troja (main-belt asteroid) conjunct Narcissus (Centaur) at Capricorn 5-6° Ten Logs Lie Under An Archway Leading To Darker Woods

  4. (181279) Iapyx isn't on this list, it's at Aries 13°15'

  5. America opposite L4 Trojans; China surrounded by L5 Trojans

  6. L4 Trojans range from Eteoneus (Cancer 23°10') to Diomedes (Virgo 17°21'): 54°11'1" (Eteoneus☌Sunshine & ☍America; Cybele is in this spread)

  7. L5 Trojans range from Astyanax (Aries 5°13') to Boucolion (Taurus 29°43'): 54°30'43" (China is in this spread)

  8. Jupiter {26Ge01} 7°59'43" from New Moon opposite Galactic Center; Gemini 26-27° A Gypsy Emerging From The Forest Wherein Her Tribe Is Encamped

  9. L4 are the Greeks; Patroclus is the "spy" in the Trojan camp — China☌Patroclus

  10. L5 are the Trojans; Hektor is the "spy" in the Greek camp — Cybele☌Hektor

  11. who are the greeks? who are the trojans?

  12. {chart} Prisma, Young (☌New Moon, Young is named for "Twinkle", here it's used for Thomas Young), Arpetito (☌China), Fehrenbach (PDF), Grandprism, Esteracuna (☌Cybele, does not appear on asteroid list), Respighi, Aude, Cavadore, Gaillard, Laubernasconi [+][+], Storm (☌Zeus/Troja/Narcissus/Pluto named for Theodor Storm, here used for Storm Thorgerson (28 February 1944 – 18 April 2013)) [+].




Sophia: Goddess of Wisdom, Bride of God
Caitlin Matthews

The nature of the Goddess is more subtle and various than many allow. She has transformative qualities that few have guessed at. In our rediscovery of the Goddess, it might be easy to remain with a single terrestrial metaphor, to define her solely in terms of a monolithic figure on whom the legend of "Supreme Goddess" can be pinned. In the reclamation of the Divine Feminine, many have made of the Goddess a single entity, in imitation of monotheism. There have been many cults of the Goddess, just as there have been many cults of the God, the Divine Masculine. Yet, deity is deity, a colorless light that may be refracted in different ways through the different prismatic lenses of metaphor.

Into recorded history we can trace the development of one Goddess who survived from early times to be called Magna Mater, among other titles. She is called Cybele, Rhea, and many other names. She is a mountain mother, one who forms the world from rocks thrown from her apron. She inhabits the inaccessible regions of the earth, on mountains and caves, surrounded by her beasts. She is the Mistress of the Steppe (belit seri) and Mistress of the Beasts, aspects of whom are reflected in Artemis, Inanna, Anath, Atargatis.

We see her first in some of the earliest remains of the ancient world, of Catal Hūyūk in Anatolia.
- - -
Cybele is primarily associated with the earth, specifically a rock. Her cult constellated around the black meteorite enshrined at Pergamum. She was chiefly venerated in her cities in Troy, Pergamum, and Pessinus by the people of Phrygia, where her name was originally Kubaba, "Lady of the Cube," later Hellenized to Cybele. However, the Greeks avoided calling her by name, preferring to call her Meter Theon, Mother of the Gods, and happy to associate her with their native goddesses Gaia and Rhea.
- - -
How Cybele came to Rome is interesting. The Delphic oracle had been consulted concerning the Roman war against the Carthaginians; it foretold that if the Phrygian Mother were brought from Pergamum, she would aid the Roman cause. Accordingly, a deputation was sent out, and the great black stone that was worshipped as the statue of Cybele was loaded onto a ship. The ship, however, could not be moved up the Tiber but became stuck by no apparent cause. People began to mutter that the priestess Claudia was not pure. In vindication, Claudia removed her girdle and, fastening it about the ship's prow, prayed to the Goddess to clear her name. The ship accordingly moved, and the black stone of Cybele was reverently installed in the temple of Victoria on the Palatine in 204 BC. There was great rejoicing in Rome, since Cybele was the Goddess of the Trojans, ancestors of the Romans according to tradition.

________
Cybele {06Vi10} ☌ Victoria {08Vi28}
Claudia {24Le42} ☌ Artemis {29Le09} ☌ Regulus {00Vi01}
Ida {22Sc56℞} ☌ Brown {20Sc30℞}
Anatoliya {05Ge17} ☌ Mars {05Ge51}


Sacred Places of Goddess: 108 Destinations
Karen Tate

The Temple of Cybele, dedicated in 191 BCE, was built here by the edicts of the Sibyls who insisted Rome would not defeat Hannibal unless the meteorite of Cybele traveled to the city. She came to Palatine Hill, Hannibal lost, and the people of Rome reveled in the experience of wild and weird festivities in honor of Cybele. In ensuing years conservatives of Rome frowned upon the chaotic celebrations which venerated both Cybele and Attis. Some ancient writers speculate the Sibylline Books of prophecy were housed on the hill but destroyed in a fire. During the annual theatrical games, the famous playwrights, Terence and Plautus premiered many of their most popular comedies on a wooden stage erected directly in front of Temple of Cybele. The tufa podium [+][+][+] of this temple dedicated to the Great Mother still survives, located south of the Farnese Gardens and just west of House of "Livia." The foundation of temple stones dedicated to Victory and Victoria Virgo ("Maiden Victory") also grace the hill.

________
Some of the largest Cybele asteroids are 87 Sylvia, 65 Cybele (the group's namesake), 107 Camilla, 121 Hermione, 76 Freia, 790 Pretoria, and 566 Stereoskopia.

The Introduction of the Cult of Cybele at Rome, 1505-6, Andrea Mantegna

Hannibal {03Le00} ☌ Newtonia {03Le56} ☌ Midas {05Le43}

Kybêlê





A Commentary on Ovid's Fasti, Book 6
R. Joy Littlewood

While Hannibal remained on Roman soil particular attention was paid to an oracle which stated unequivocally that a foreign enemy could be expelled from Italy by bringing to Rome the Idaean Mother. At the same time, Cybele's official title Mater Deum Magna Idaea underlines her connection with Mount Ida in the Troad, and Rome and Pergamum shared a cultural interest in the Trojan ancestry of their founders; this Trojan kinship bound the two allied states together with Ilion. The island of Samothrace was included in these cultic ties through the idea that Rome's Penates were the same as the Great Gods of Samothrace [magni dei; Kabeiroi]. The embassy sent to request that the Magna Mater be escorted to Rome demonstrated religious solidarity with Attalus of Pergamum, who had supported Rome against Macedon and undersigned the treaty on the Roman side with Ilion and Athens (Liv. 29. 12. 14). Attalus seems to have gone to some trouble to facilitate the transfer to Rome of the cult object, a meteoric stone, which was believed to represent Cybele (Liv. 29. 11. 6–7, Var. L 6. 13). On arrival in Rome the stone was lodged temporarily in the nearby Aedes Victoriae during the building of Cybele's Palatine temple, which was hoped to be a propitious omen of the outcome of the war against Hannibal.

2. Cybele's role in the Augustan pantheon

It is clear that Rome's network of political alliances in Asia Minor helped to promote the concept of Rome's Trojan ancestry before Augustus purposefully incorporated Cybele into a religion which focused on the dynasty of the Aeneadae. Cybele's new importance in Roman cult reconstructed by Augustus became apparent in her prominent role as protectress of Aeneas and his Trojans in the course of Virgil's Aeneid long before Augustus rebuilt her temple on the Palatine in AD 4. The goddess who shared the Palatine with Apollo, Vesta, and Augustus makes her iconographic appearance in a simile in which she is the prototype of Dea Roma, mother city and capital of a vast empire: qualis Berecyntia mater… centum complexa nepotes. It is in this guise that she appears on the Gemma Augustea, crowning Augustus with laurels.

Cybele, like Vesta, appears in comparisons with Livia, whom Ovid described as 'a Vesta among chaste Roman matrons' (P 4. 13. 29), worthy alone, like Juno, to share Jupiter's bed…


In Search of God the Mother: The Cult of Anatolian Cybele
Lynn E. Roller

Table of Contents

Prolegomenon to A Study of the Phrygian Mother Goddess

Efforts to understand the cult of the Mother Goddess Cybele are not new. A deity with such a long life, wide diffusion, and all-encompassing character has, not surprisingly, already attracted a great deal of attention. Although rarely openly articulated, however, the modem cultural values framing many of the earlier scholarly discussions of this goddess and her cult have substantially influenced the interpretation of the ancient material. This is to an extent the case with any discussion of Mediterranean antiquity, but it seems to be particularly pronounced in the case of the Anatolian Mother Goddess. The vivid picture created by Euripides, Catullus, and Virgil of the powerful Mother, often in the company of desexed males, has evoked forcefully expressed reactions ranging from horror at the goddess's so-called repulsive nature to uncritical celebration of the goddess's supposed ancestral prominence. Moreover, modern perceptions of the nature of maternal deities have greatly influenced the picture of the Mother Goddess in the ancient Mediterranean world, since such perceptions are almost always based on the Judaeo-Christian image of the loving, nurturing mother subservient to her husband and closely bonded to her children. Thus many discussions of the Mother Goddess rely on modem projections of what a mother goddess ought to be, rather than on ancient evidence defining what she was.

Such preconceived attitudes are particularly noticeable in two broad areas. The first is gender, specifically the effect of the goddess's female gender on the evaluation of her cult. The second can be termed racial consciousness—namely, the Asiatic origins of the goddess's cult and the perceived tension between her eastern background and the status of her cult in Greece and Rome, a point that impinges on questions of social class as well. Modern cultural attitudes toward issues of gender and race have often become so deeply embedded in the scholarly literature that they impede efforts to evaluate the primary evidence for the ancient deity and place it in the specific context of ancient Mediterranean society. Therefore it seems useful—indeed, imperative—to review previous approaches to this topic and scrutinize the underlying assumptions that have informed them.





Bryn Mawr Classical Review 2001.09.17

Lynn E. Roller, In Search of God the Mother: The Cult of Anatolian Cybele. Berkeley: University of California Press, 1999. Pp. 380. ISBN 0-520-21024-7.

Reviewed by Susan M. Elliott, Zion United Church of Christ, Sterling, Colorado

[my emphasis]

 •  This lucidly-written book replaces Maarten J. Vermaseren's overview work (Cybele and Attis: the Myth and the Cult) as the basic starting point for study of the cult of Cybele and Attis. Roller offers a new reading of the evidence with more careful attention to geography, chronology, and the sociology of knowledge than is found in previous summaries. Many summary treatments of the cult start with the introduction of the cult at Rome and move eastward to the cult's homeland in Anatolia. Roller does well to begin in the Anatolian homeland and move the other direction and to read the evidence without filling in gaps by reference to the cult at Rome or with the bias of the Roman literary sources.

 •  While the title of the work may hold promise for feminists in search of a usable past, what Roller's search turns up is the result more of solid clear-eyed scholarship than of wishful perception. Her incisive prolegomena treat these issues, and the work bears out her intention to offer a careful scholarly treatment, with a critical eye for the fallacious assumptions of several generations of scholarship infused with Bachofen's notion of 'universal primitive matriarchy' under the mother goddess, whether viewed negatively or positively. She also treats the problem of the 'orientalist' bias in studies of the cult, and her own work maintains a high awareness of this bias in the ancient literary sources and iconography. The initial chapter, "Prologomenon to a Study of the Phrygian Mother Goddess," provides a concise and insightful survey of these biases in a century of scholarship descended from Bachofen.

 •  …the problem of the 'orientalist' bias in studies of the cult, and her own work maintains a high awareness of this bias in the ancient literary sources and iconography.

 •  …a careful analysis of the tension between the "outsider" status of the cult in Greece and its thorough integration as part of Greek life, as well as her critical treatment of the emergence of Attis as a divine figure.

 •  …examines why the cult was paradoxically central to Roman life even though it was viewed as "foreign."

 •  The major weakness of this work is Roller's inattention to goddesses similar to Cybele. In particular, her analysis of the galli would be have been helped by attention to evidence of them in the cult of Atargatis…

 •  Roller's focus goes a long way to clear away debris to allow us to perceive the cult in its Anatolian homeland and its development in interaction with Greece and then Rome. Her focus remains western, however. It remains for subsequent work to chart connections and influences from the perspective of the east. For example, her study of the iconography of Attis is a fine treatment from the Greek point of view. She shows how the portrayal fits the Greek stereotype of the "effeminate easterner." Viewed from the east, however, the Phrygian cap would appear not effeminate but as the tiara of a king.

 •  To point to these limitations, however, in no way denies the monumental contribution Roller's work makes.


Cybelle, Attis & Related Cults: Essays in Memory of M.J. Vermaseren
Edited by Eugene N. Lane

Introduction

It gives me great pleasure to present to students of ancient religion this volume of essays on Cybele, Attis, and related cults, in memory of Maarten J. Vermaseren.

As we are all aware, the last scholarly undertaking of the late master was his massive collection of evidence for the cult of the Mother of the Gods and her consort throughout the Mediterranean world, Corpus Cultus Cybelae Attidisque (CCCA). He never lived to see conclusions based on his gathering of evidence, although he had in a way anticipated this in his book, Cybele and Attis, published in 1977 just as the CCCA series was beginning. The present volume endeavours in some way to rectify this situation. But it also gives scholars the opportunity to pursue new avenues of thought concerning this multifarious divinity. It is becoming increasingly evident, that, so far from being a monolithic, unchanging "Oriental" or "Anatolian" cult, as it has frequently been presented, the worship of the Great Mother changed and developed, absorbing ever new components and characteristics as it moved from East to West, from one civilization to another, as well as developing diachronically.

There is as a result a remarkable geographical spread among the topics covered by these articles—the majority of which, significantly, are by women, who seem more interested in this cult than their male counterparts. Tamara Green starts us in the farthest east with her consideration of female divinities in Harran, the fabled city of the Mood God [sp].




St. Peter's in the Vatican
Edited by William Tronzo
Cambridge University Press

St. Peter's in the Vatican has a long and turbulent history. First constructed in the fourth century to honor the tomb of St. Peter, the Early Christian edifice was gradually torn down and replaced by the current structure. The history of the design and construction of this new building spans several centuries and involved several of the most brilliant architects, including Bramante, Michelangelo and Bernini, of the early modern period. This volume presents an overview of St. Peter's history from the late antique period to the twentieth century.

Spolia * {Cybele}
Dale Kinney

{26}
Whether or not this interpretation is correct, the Christian erasure was remarkable: over one million cubic feet of earth were moved, obilterating the north side of the circus along with the tombs. But the obelisk and the rotunda next to it were spared, and so was the Phrygianum, a famous shrine to Magna Mater (Cybele) where high-born pagans continued to perform and commemorate taurobolia long after St. Peter's was in use, until 390. Some of their altars were discovered in 1609 during the excavation for the new facade, "hammered to pieces by the Christians… and buried 30 palmi under the earth…"

{31}
In late antiquity, the most conspicuous use of the ancient regenerative symbolism was made by the cultists of Cybele, whose rites, as noted earlier, were practiced on St. Peter's doorstep until the very end of the fourth century.

Old St. Peter's Basilica
Fontana della Pigna
Pantheon, Rome
Mirabilia Urbis Romae
De mirabilibus urbis Romae
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