Cronos, Orphic and Eleusinian mysteries and spirit-traditions of ancient Europe

In Greek poet Hesiod’s c.7thC BCE account of the ‘time before memory’ in the early days of creation, Cronus was the Titan ‘god’ of the ‘Golden Age’ – an idealised period after creation when a perfect race of men existed, and all was bountiful with no work or conflict nescessary:

First of all the deathless gods who dwell on Olympus made a golden race of mortal men who lived in the time of Cronos when he was reigning in heaven.  And they lived like gods without sorrow of heart, remote and free from toil and grief: miserable age rested not on them; but with legs and arms never failing they made merry with feasting beyond the reach of all evils.  When they died, it was as though they were overcome with sleep, and they had all good things; for the fruitful earth unforced bare them fruit abundantly and without stint.  They dwelt in ease and peace upon their lands with many good things, rich in flocks and loved by the blessed gods.

But after earth had covered this generation — they are called pure spirits dwelling on the earth, and are kindly, delivering from harm, and guardians of mortal men; for they roam everywhere over the earth, clothed in mist and keep watch on judgements and cruel deeds, givers of wealth; for this royal right also they received…

Source: Hesiod ‘Works and Days’ trans H.G. Evelyn White 1912.

The myth goes on to relate the subsequent four creations of humans down to Hesiod’s ‘modern’ day (c.7thC BCE, the ‘Age of Iron’), portraying each successive race of mankind as progressively debased and further from the godly ideals. The other races who came after the Golden are the Silver, the Bronze, and penultimately and somewhat curiously – the Race of Demi-Gods: people who were great enough to enjoy a deified status or to have a half-divine parentage. To these, he assigns an eternal existence in the Blessed Isles:

But to the others father Zeus the son of Kronos gave a living and an abode apart from men, and made them dwell at the ends of earth. And they live untouched by sorrow in the Islands of the Blessed (Nesoi Makarôn) along the shore of deep swirling Okeanos, happy heroes for whom the grain-giving earth bears honey-sweet fruit flourishing thrice a year, far from the deathless gods, and Kronos rules over them; for the father of men and gods released him from his bonds. And these last equally have honour and glory.”

It appears that Hesiod has made a distinction between the more ancient Golden Race and the Demigods who preceded the Men of Iron, yet the description of their existence and their ruler -Kronos/Cronos – is more or less identical, suggesting Hesiod sought to somehow change the tradition. This may well relate to Hesiod’s wish to promote the Olympian cult of Zeus which must have displaced that of Cronos, as described in his poetic narratives – Theogony and Works and Days. It is quite possible that Cronos represented a more primitive occidental god that the Greeks identified with the barbarian peoples to their north and west, and for this reason Hesiod and his contemporaries demoted him into exile on an Island far to the west…

Hesiod’s account of the race of the Golden Age is interesting in that these ‘ancestors’ who live on as helper-spirits (the original greek word is Daimôn) seem very similar to what Atlantic Europeans in the 2nd millennium CE referred to as fairies or elves in their own mythology. They certainly have aspects that we encounter in the denizens of much later ‘Celtic’ tales of the glorious otherworld – beauty, abundance, prosperity and peace.

Plato (4thC BCE) in his Socratic dialogue known as Cratylus discusses the belief that the eternal souls of virtuous humans become Daimones or Daemones (helper spirits – not the ‘evil spirits’ which Christianity later created from them) and refers to Hesiod’s Golden Race to make his point. His 4thC BCE Athenians agree that the eternal souls of virtuous men in their own time might achieve the same – not just those of the ancient mythical race of men. In Timaeus Plato expounded a common belief that souls were made of aither and the stars could be conceived of as souls of the departed (which is why demigods were placed in the sky as constellations). He has this to say of the Creator of the Universe:

….And once more into the cup in which he had previously  mingled the soul of the universe he poured the remains of the elements,  and mingled them in much the same manner; they were not, however, pure  as before, but diluted to the second and third degree. And having made  it he divided the whole mixture into souls equal in number to the stars, and assigned each soul to a star…

He based much of this story on Hesiod, who he references in Cratylus. He goes on to discuss reincarnation:

He who lived well during his appointed time was  to return and dwell in his native star, and there he would have a blessed  and congenial existence. But if he failed in attaining this, at the second birth he would pass into a woman, and if, when in that state of being,  he did not desist from evil, he would continually be changed into some  brute who resembled him in the evil nature which he had acquired, and would not cease from his toils and transformations until he followed the revolution  of the same and the like within him, and overcame by the help of reason  the turbulent and irrational mob of later accretions, made up of fire and  air and water and earth, and returned to the form of his first and better  state.

The 1stC BCE Roman author Virgil was of the same opinion, being heavily influenced by Pythagorean, Platonic and Orphic doctrines which often went hand-in-hand in his day, as they were intimately concerned with the passage of the soul in former and future lives as well as the current. In this regard they were not much different to what Caesar said the Atlantic peoples of northwest Europe believed in. One of Roman society’s most popular celebrations was the Saturnalia which terminated at the Winter Solstice and celebrated the abundance of the Golden Age ruled over by Saturn (Rome’s name for Cronos), in the lead-up to the returning year. This was a festival of what I have referred to as ‘Otherworld Inversions‘ – masters would serve slaves, and the slaves could rest, for example.

So … what was Orphism and how does it relate to Cronos?

The Orphic faith has been identified from writings dated from at least the 4thC BCE onwards, though its origins are unknown and it may be partly evolved from a much older belief system – namely the Dionysian and Eleusinian mysteries with which they share much of their narrative structure. Orphism had definitely attained a consolidated (literary) existence at the advent of the Hellenic period and became one of the most influential mystery cults of the classical world, staying in existence until the late classical period. The surviving evidence for it is fragmentary and comes from literature (e.g. – the ‘Dereveni papyrus’, writings of the Neo-Platonist philosophers), art and inscriptions.

The key knowledge of the mysteries was said to have been gained by the proto-poet Orpheus in a visit to (and return from) Hades – the afterlife, which is the key aspect of the mysteries. The background story relied upon what are termed the ‘Orphic Theogonies’ (creation myths of the universe and the gods) which ultimately explained the creation of mankind the passage of the eternal soul through various states or cycles of reincarnation before it reached perfection.

The reincarnation beliefs of the Orphic and Eleusinian mysteries revolved around a shared dramatisation of the reincarnation of the year: The abduction of Kore (Persephone), daughter of Demeter (Rhea) by Hades, and her eventual release on the condition that she returned annually to his underworld. Zeus’ son and heir by Persephone (his daughter!) is the first incarnation of the god Dionysus – sometimes referred to in Orphism as ‘Zagreus’ and identified with Egyptian Osiris. Orphism attempted to weld aspects of older (Mycaenean and Barbarian/Thracian) religion and the high philosophies of Egyptian religion to the Olympian pantheon. In the Orphic theogonies, the young Dionysus-Zagreus is given the throne of Olympus by his father. Rhea inflames the Titans with anger at this and they dismember him after the manner of Osiris before consuming most of his body (Rhea keeps the heart). As punishment Zeus burns the Titans with lightning, turning them (and their meal) to ash and soot from which humans are created – their souls formed from the spiritual essence of Dionysus and their bodies from the soot and ash of the Titans’ bodies.

This is somewhat different from Hesiod’s ages of men, and perhaps explains the importance attained by the Cult of Dionysus or Bacchus in later antiquity: Celebrants of the cult sought to liberate themselves from their bodily limitations and experience the divine in a state of ecstasy. The Orphic and Eleusinian initiates appear to have believed that the soul passed through a number of bodies in order to purify itself from the envy and pride of the Titans of whom Cronus was the exiled leader. Dionysus represented a liminal figure whose death and rebirth (from the heart saved by Rhea) meant that he trod between the ordered realm of the Olympian gods and that of the Titans (who represented chaos, and primal forces), to whom the Olympians were ultimately subject to, in spite of their apparent besting and mastery of them in legend. Zeus and his colleagues were not omnipotent in Greek theology – they were prone to human foibles and subject to the forces of higher powers such as Fate and Chaos, as much as they were beholden to the structure of the elements and aither…

It is apparent that the theologies about Cronus, the origins of humanity, the transmigrations of the soul, and the link of this to the seasonal drama of the returning year was part of a more ancient European and Middle-Eastern religious system. Their existence is paralleled in the fairy beliefs of the Atlantic Europeans, and in the folklore of the Cailleach, Manannan,  Mag Mell and the Land of Youth, all of which are at the heart of the survivals of the Atlantic Religion in folk culture of northwest Europe.


Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s