Orestes and the Ἐρινύες

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An Indebtedness To Ancient Greek And Greco-Roman Culture

One of my fond memories of English schooldays was as a Sixth Form boarder in the late 1960’s when I had a room to myself and an allowance from my father who had returned to live and work in Africa.

As recounted elsewhere [1] the allowance allowed me to travel and buy books, often from bookshops in London, Oxford, and Cambridge, and one such purchase was of the complete, multi-volume, Oxford English Dictionary, and almost every evening I loved

“to dip into it for an hour or so, discovering new words, their etymology, and a quotation or two to betake me, in the days following, to some library or some bookshop to find and to read the work or works in question. I enjoyed the richness, the diversity, the flexibility, of the English language; its assimilation of so many words from other languages, and that ambiguity of sound which sometimes led to or could lead to such variations in spelling as sometimes seemed to annoy those who desired to reform that language and which reform would see its versatility, quirkiness, and heritage, lost in order to fit some boring manufactured schemata.” [2]

Such schoolboy habits would prove useful when I began to develope my philosophy of pathei-mathos and saught to express my intuitions about Being and about our mortal being through the medium of English words.

Such an expression led me to use some non-English terms mostly from Ancient Greek but occasionally from Latin in the hope that such terms would not only be able to convey my meaning better than some easily mis-understood English term but also might be assimilated into the English language as philosophical terms either in their transliterated English form or in their Greek and Latin form.

Such terms might also reveal my indebtedness to Ancient Greek and Greco-Roman culture and how and why the philosophy of pathei-mathos is both a “transition from mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion” [3] and thus a return to individual insight and understanding over impersonal abstractions/ideations, over denotatum, and over religious and political dogma, with the Latin denotatum – used as an Anglicized term and which thus can be used to describe both singular and plural instances of denoting and naming – a useful example of my somewhat idiosyncratic methodology.

Thus and for example I used and use σοφόν instead of σοφός when the sense implied is not the usual “skilled”, or “learned” or “wise” but rather what lies beyond and what was/is the genesis of what is presenced in a person as skill, or learning, or wisdom.

I used and use σωφρονεῖν in preference to σωφροσύνη (sophrosyne) to suggest a fair and balanced personal judgement rather than the fairly modern English interpretation of sophrosyne as “soundness of mind, moderation”.

I used and use Δίκα instead of δίκη when the sense implied is “what lies beyond and what was the genesis of δίκη personified as [a] goddess”, which is the natural instinct in those of noble physis (φύσις) for honour, fairness, and beauty – καλὸς κἀγαθός [4] – and thus the natural balance rather than “the correct/customary/ancestral way” or an abstract, impersonal, modern-type of “justice”.

In most such cases the Greek words are used, as I wrote in A Note On Greek Terms In The Philosophy Of Pathei-Mathos, in an Anglicized way – as transliterated terms such as pathei-mathos and enantiodromia are – with there being no need to employ Greek inflective forms.

In the cases where the Greek words are not transliterated – σωφρονεῖν as sophronein for example – the intent was to not only provide a direct link to Ancient Greek and Greco-Roman culture but also to signify that the word represents an important or interesting metaphysical principle in the philosophy of pathei-mathos.

Hence σοφόν – sophon – is how and why empathy and pathei-mathos can reveal and can presence our physis, the nature of our being, the nature of Being itself, and reveal that Time is not only causal but acausal. It also suggests, as do Δίκα and σωφρονεῖν, the primacy and the importance of individual insight and understanding.

In a world where propaganda and disinformation still proliferate, based as they are on denotatum and often on political dogma and impersonal abstractions/ideations, and in a world where mythoi and anthropomorphic deities (theos and theoi) and thus organized religion still seem to dominate, the philosophy of pathei-mathos provides an alternative: the individual way of pathei-mathos and of empathy, based as it is on four axioms:

(i) that it is empathy and pathei-mathos which can wordlessly reveal the ontological reality both of our own physis and of how we, as sentient beings, relate to other living beings and to Being itself; (ii) that it is denotatum – and thus the abstractions deriving therefrom – which, in respect of human beings, can and often do obscure our physis and our relation to other living beings and to Being; (iii) that denotatum and abstractions imply a dialectic of contradictory opposites and thus for we human beings a separation-of-otherness; and (iv) that this dialectic of opposites is, has been, and can be a cause of suffering for both ourselves, as sentient beings, and – as a causal human presenced effect – for the other life with which we share the planet named in English as Earth. [5]

Does my idiosyncratic use of Ancient Greek and Latin terms make this philosophy confusing, difficult to understand and difficult to appreciate? Perhaps. But since philosophia – ϕιλοσοϕία – is, at least according to my fallible understanding, becoming a friend of σοφόν, [6] and since such a personal friendship involves seeking to understand Being, beings, and Time, and since part of the ethos of the culture of the West – heir to Ancient Greek and Greco-Roman culture – is or at least was a personal and rational quest for understanding and knowledge, then perhaps some effort, as befits those of noble physis who appreciate and who may seek to presence καλὸς κἀγαθός, is only to be expected.

David Myatt
April 2019

[1] Early Years, in Myngath: Some Recollections of a Wyrdful and Extremist Life. 2013. ISBN 978-1484110744.

[2] The Joy Of Words, 2013.

[3] From Mythoi To Empathy: Toward A New Appreciation Of The Numinous. 2018.

[4] I have described καλὸς κἀγαθός in my two recent books Classical Paganism And The Christian Ethos, and Tu Es Diaboli Ianua.

[5] Physis And Being: An Introduction To The Philosophy Of Pathei-Mathos. 2019.

[6] The Way of Pathei-Mathos: A Philosophical Compendiary, in The Numinous Way of Pathei-Mathos, fifth edition, 2018. ISBN 978-1484096642.

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Image credit:
Orestes and the Ἐρινύες. Red figure vase, c. 380 BCE


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Orestes and the Ἐρινύες

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A Premature Grieving

A recent occurrence, although expected for some years, saddened me expressing as it seemed to do something about our human physis; about how for so many people our physis does not seem to have evolved that much, if at all, despite our thousands of years old human culture of pathei-mathos.

The occurrence was the publication of a report – by a well-financed, now Establishment, advocacy group – in two parts of which report I was repeatedly mentioned, with the author of those parts making various allegations about me for which he provided no evidence; who misattributed certain quotations to me; who made fundamental and multiple factual errors; who committed various logical fallacies; who was generally biased and dishonourable and who thus rather than promoting hope and fairness promoted old-world hostility toward and a stereotyping of particular individuals.

My resigned sadness was because for that author it was as if propaganda on behalf of some cause came before, was more important than, truth and empathy; as if there was for that author no personal belief in redemption, in the possibility of individuals changing for the better, except insofar – perchance – as such change was toward the cause he believed in; and thus as if the author was selective, judgemental, about those given the benefit of the doubt using the ideology of some cause, or their own prejudice, rather than humanity, as the criteria of judgement.

As I wrote in 2012:

“could my career as an extremist have been brought to an earlier end had one or some of my opponents taken the trouble to get to know me personally and rationally revealed to me the error of my suffering-causing, unethical, extremist ways? Perhaps; perhaps not – I admit I do not know. I do know, however, how my personal interaction with, and the ethical behaviour of, the Police I interacted with from the time of my arrest by officers from SO12 in 1998, permanently changed (for the better) my attitude toward the Police.” [1]

Instead of an empathic, a human, an honourable approach the author preferred propaganda, repeating the stereotyping he used almost two decades ago.

Thus in the stereotyping of me by that author my extensive writings in the past eight years about rejecting all forms of extremism, my extensive and intensely personal writings regarding my struggle to reform myself as a result of pathei-mathos, were ignored. [2]

“Thus am I humbled, once more, by such knowing feeling of the burden made from my so heavy past; so many errors, mistakes. So many to humble me here, now, by such profusion as becomes prehension of centuries past and passing, bringing as such a passing does such gifts of they now long beyond life’s ending who crafted from faith, feeling, experience, living, love, those so rich presents replete with meaning; presenting thus to us if only for a moment – fleeting as Thrush there feeding – that knowing of ourselves as beings who by empathy, life, gifts, and love, can cease to be some cause of suffering.

For no longer is there such a need – never was there such a need – to cause such suffering as we, especially I, have caused. For are not we thinking thoughtful beings – possessed of the numinous will to love?

But my words, my words – so unlike such musick [Dunstable: Preco preheminencie] – fail: such finite insubstantial things; such a weak conduit for that flowing of wordless feeling that, as such musick, betakes us far out beyond our causal selves to where we are, can be, should be, must be, the non-interfering beauty of a moment; a sublime life seeking only to so gently express that so gentle love that so much faith has sometimes so vainly so tried to capture, express, and manifest; as when that boyish man as monk past Compline knelt in gentleness to feel to become such peace, such a human happiness, as so many others have felt centuries past and present, one moment flowing so numinously to another.” [3]

Yet, as I wrote some years ago,

“I harbour no resentment against individuals, or organizations, or groups, who over the past forty or so years have publicly and/or privately made negative or derogatory comments about me or published items making claims about me.

Indeed, I now find myself in the rather curious situation of not only agreeing with some of my former political opponents on many matters, but also (perhaps) of understanding (and empathizing with) their motivation; a situation which led and which leads me to appreciate even more just how lamentable my extremism was and just how arrogant, selfish, wrong, and reprehensible, I as a person was, and how in many ways many of those former opponents were and are (ex concesso) better people than I ever was or am.

Which is one reason why I have written what I have recently written about extremism and my extremist past: so that perchance someone or some many may understand extremism, and its causes, better and thus be able to avoid the mistakes I made, avoid causing the suffering I caused; or be able to in some way more effectively counter or prevent such extremism in the future. And one reason – only one – why I henceforward must live in reclusion and in silencio.” [4]

That I have now broken such self-imposed silence is the result of my resigned sadness regarding how far we mortals still have to travel to be able to live, en masse, empathic and compassionate lives, and of how so many individuals still – from whatever personal motive or because of some cause or ideology – promote old-world hostility toward and a stereotyping of particular individuals.

Perhaps the goddess Δίκη will touch some of those so many hostile individuals, for as Aeschylus wrote,

Δίκα δὲ τοῖς μὲν παθοῦσιν μαθεῖν ἐπιρρέπει:
τὸ μέλλον δ᾽, ἐπεὶ γένοιτ᾽, ἂν κλύοις: πρὸ χαιρέτω:
ἴσον δὲ τῷ προστένειν.

“Δίκη favours someone learning from adversity:
But I shall hear of what will be, after it comes into being:
Before then, I leave it,
Otherwise, it is the same as a premature grieving.” [5]

Which is yet one more reason why I am still learning and still have far to travel, for that recent occurrence brought a premature grieving.

David Myatt
Ash Wednesday 2019

[1] A Matter of Honour (pdf).

[2] These writings include (i) Just My Fallible Views, Again, (ii) Understanding and Rejecting Extremism (pdf), (iii) Religion, Empathy, and Pathei-Mathos (pdf), and the letters and essays included in (iv) Such Respectful Wordful Offerings (pdf).

[3] Bright Berries, One Winter, written 22 December 2010.

[4] Pathei-Mathos – Genesis of My Unknowing, written in 2012.

[5] Agamemnon, 250-253.


Image credit:
Orestes and the Ἐρινύες. Red figure vase, c. 380 BCE


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Physis And Being
An Introduction To The Philosophy Of Pathei-Mathos

 
The philosophy of pathei-mathos is based on four axioms: (i) that it is empathy and pathei-mathos which can wordlessly reveal the ontological reality both of our own physis [1] and of how we, as sentient beings, relate to other living beings and to Being itself; (ii) that it is denotatum [2] – and thus the abstractions deriving therefrom [3] – which, in respect of human beings, can and often do obscure our physis and our relation to other living beings and to Being; (iii) that denotatum and abstractions imply a dialectic of contradictory opposites and thus for we human beings a separation-of-otherness; and (iv) that this dialectic of opposites is, has been, and can be a cause of suffering for both ourselves, as sentient beings, and – as a causal human presenced effect – for the other life with which we share the planet named in English as Earth.

For, as mentioned in a previous essay,

“empathy and pathei-mathos incline us to suggest that ipseity is an illusion of perspective: that there is, fundamentally, no division between ‘us’ – as some individual sentient, mortal being – and what has hitherto been understood and named as the Unity, The One, God, The Eternal. That ‘we’ are not ‘observers’ but rather Being existing as Being exists and is presenced in the Cosmos. That thus all our striving, individually and collectively when based on some ideal or on some form – some abstraction and what is derived therefrom, such as ideology and dogma – always is or becomes sad/tragic, and which recurrence of sadness/tragedy, generation following generation, is perhaps even inevitable unless and until we live according to the wordless knowing that empathy and pathei-mathos reveal.” [4]

In essence, empathy and pathei-mathos lead us away from the abstractions we have constructed and manufactured and which abstractions we often tend to impose, or project, upon other human beings, upon ourselves, often in the belief that such abstractions can aid our understanding of others and of ourselves, with a feature of all abstractions being inclusion and exclusion; that is, certain individuals are considered as belonging to or as defined by a particular category while others are not.

Over millennia we have manufactured certain abstractions and their assumed opposites and classified many of them according to particular moral standards so that a particular abstraction is considered good and/or beneficial and/or as necessary and/or as healthy, while its assumed dialectical opposite is considered bad (or evil), or unnecessary, or unhealthy, and/or as unwarranted.

Thus in ancient Greece and Rome slavery was accepted by the majority, and considered by the ruling elite as natural and necessary, with human beings assigned to or included in the category ‘slave’ a commodity who could be traded with slaves regarded as necessary to the functioning of society. Over centuries, with the evolution of religions such as Christianity and with the development in Western societies of humanist weltanschauungen, the moral values of this particular abstraction, this particular category to which certain human beings assigned, changed such that for perhaps a majority slavery came to be regarded as morally repugnant. Similarly in respect of the abstraction designated in modern times by such terms as “the rôle of women in society” which rôle for millennia in the West was defined according to various masculous criteria – deriving from a ruling and an accepted patriarchy – but which rôle in the past century in Western societies has gradually been redefined.

Yet irrespective of such developments, such changes associated with certain abstractions, the abstractions themselves and the dialectic of moral opposites associated with them remain because, for perhaps a majority, abstractions and ipseity, as a criteria of judgment and/or as a human instinct, remain; as evident in the continuing violence against, the killing of, and the manipulation, of women by men, and in what has become described by terms such as “modern slavery” and “human trafficking”.

In addition, we human beings have continued to manufacture abstractions and continue to assign individuals to them, a useful example being the abstraction denoted by the terms The State and The Nation-State [5] and which abstraction, with its government, its supra-personal authority, its laws, its economy, and its inclusion/exclusion (citizenship or lack of it) has come to dominate and influence the life of the majority of people in the West.

Ontologically, abstractions – ancient and modern – usurp our connexion to Being and to other living beings so that instead of using wordless empathy and pathei-mathos as a guide to Reality [6] we tend to define ourselves or are defined by others according to an abstraction or according to various abstractions. In the matter of the abstraction that is The State there is a tendency to define or to try to understand our relation to Reality by for example whether we belong, are a citizen of a particular State; by whether or not we have an acceptable standard of living because of the opportunities and employment and/or the assistance afforded by the economy and the policies of the State; by whether or not we agree or disagree with the policies of the government in power, and often by whether or not we have transgressed some State-made law or laws. Similarly, in the matter of belief in a revealed religion such as Christianity or Islam we tend to define or understand our relation to Reality by means of such an abstraction: that is, according to the revelation (or a particular interpretation of it) and its eschatology, and thus by how the promise of Heaven/Jannah may be personally obtained.

             Empathy and pathei-mathos, however, wordlessly – sans denotatum, sans abstractions, sans a dialectic of contradictory opposites – uncover physis: our physis, that of other mortals, that of other living beings, and that of Being/Reality itself. Which physis, howsoever presenced – in ourselves, in other living beings, in Being – is fluxive, a balance between the being that it now is, that it was, and that it has the inherent (the acausal) quality to be. [7]

This uncovering, such a revealing, is of a knowing beyond ipseity and thus beyond the separation-of-otherness which denotatum, abstractions, and a dialectic of opposites manufacture and presence. A knowing of ourselves as an affective connexion [8] to other living beings and to Being itself, with Being revealed as fluxive (as a meson – μέσον [9]  – with the potentiality to change, to develope) and thus which (i) is not – as in the theology of revealed religions such as Christianity and Islam – a God who is Eternal, Unchanging, Omnipotent [10], and (ii) is affected or can be affected (in terms of physis) by what we do or do not do.

This awareness, this knowing, of such an affective connexion – our past, our current, our potentiality, to adversely affect, to have adversely affected, to cause, to having caused, suffering or harm to other living beings – also inclines us or can incline us toward benignity and humility, and thus incline us to live in a non-suffering causing way, appreciate of our thousands of years old culture of pathei-mathos. [11]

In terms of understanding Being and the divine, it inclines us or can incline us, as sentient beings, to apprehend Being as not only presenced in us but as capable of changing – unfolding, evolving – in a manner dependant on our physis and on how our physis is presenced by us, and by others, in the future. Which seems to imply a new ontology and one distinct from past and current theologies with their anthropomorphic θεὸς (god) and θεοὶ (gods).

An ontology of physis: of mortals, of livings beings, and of Being, as fluxive mesons. Of we mortals as a mortal microcosm of Being – the cosmic order, the κόσμος – itself [12] with the balance, the meson, that empathy and pathei-mathos incline us toward living presenced in the ancient Greek phrase καλὸς κἀγαθός,

“which means those who conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character.” [13]

Which personal conduct, in the modern world, might suggest a Ciceronian-inspired but new type of civitas, and one

“not based on some abstractive law but on a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture and that of others; on our ‘civic’ duty to personally presence καλὸς κἀγαθός and thus to act and to live in a noble way. For the virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous.” [14]

With καλὸς κἀγαθός, such personal conduct, and such a new civitas, summarising how the philosophy of pathei-mathos might, in one way, be presenced in a practical manner in the world.

David Myatt
2019

This essay is a revised and edited version of a reply sent to an academic
who enquired about the philosophy of pathei-mathos

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Further Reading:
The Numinous Way Of Pathei-Mathos. ISBN 978-1484096642

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Notes

[1]  I use the term physis – φύσις – ontologically, in the Aristotelian sense, to refer to the ‘natural’ and the fluxive being (nature) of a being, which nature is often manifest, in we mortals, in our character (persona) and in our deeds. Qv. my essay Towards Understanding Physis (2015) and my translation of and commentary on the Poemandres tractate in Corpus Hermeticum: Eight Tractates (2017).

[2] As noted elsewhere, I use the term denotatum – from the Latin denotare – not only as meaning “to denote or to describe by an expression or a word; to name some-thing; to refer that which is so named or so denoted,” but also as an Anglicized term implying, depending on context, singular or plural instances. As an Anglicized term there is generally no need to use the inflected plural denotata.

[3] In the context of the philosophy of pathei-mathos the term abstraction signifies a particular named and defined category or form (ἰδέᾳ, εἶδος) and which category or form is a manufactured generalization, a hypothesis, a posited thing, an assumption or assumptions about, an extrapolation of or from some-thing, or some assumed or extrapolated ideal ‘form’ of some-thing.

In respect of denotatum, in Kratylus 389d Plato has Socrates talk about ‘true, ideal’ naming (denotatum) – βλέποντα πρὸς αὐτὸ ἐκεῖνο ὃ ἔστιν ὄνομα, qv. my essay Personal Reflexions On Some Metaphysical Questions, 2015.

[4] Personal Reflexions On Some Metaphysical Questions.

[5] Contrary to modern convention I tend to write The State instead of “the state” because I consider The State/The Nation-State a particular abstraction; as an existent, an entity, which has been manufactured, by human beings, and which entity, like many such manufactured ‘things’, has been, in its design and function, changed and which can still be changed, and which has associated with it a presumption of a supra-personal (and often moral) authority.

In addition, written The State (or the State) it suggests some-thing which endures or which may endure beyond the limited lifespan of a mortal human being.

[6] ‘Reality’ in the philosophical sense of what (in terms of physis) is distinguished or distinguishable from what is apparent or external. In terms of ancient Hellenic and Western Renaissance mysticism the distinction is between the esoteric and the exoteric; between the physis of a being and some outer form (or appearance) including the outer form that is a useful tool or implement which can be used to craft or to manufacture some-thing such as other categories/abstractions. With the important ontological proviso that what is esoteric is not the ‘essence’ of something – as for example Plato’s ἰδέᾳ/εἶδος – but instead the physis of the being itself as explicated for instance by Aristotle in Metaphysics, Book 5, 1015α,

ἐκ δὴ τῶν εἰρημένων ἡ πρώτη φύσις καὶ κυρίως λεγομένη ἐστὶν ἡ οὐσία ἡ τῶν ἐχόντων ἀρχὴν κινήσεως ἐν αὑτοῖς ᾗ αὐτά: ἡ γὰρ ὕλη τῷ ταύτης δεκτικὴ εἶναι λέγεται φύσις, καὶ αἱ γενέσεις καὶ τὸ φύεσθαι τῷ ἀπὸ ταύτης εἶναι κινήσεις. καὶ ἡ ἀρχὴ τῆς κινήσεως τῶν φύσει ὄντων αὕτη ἐστίν, ἐνυπάρχουσά πως ἢ δυνάμει ἢ ἐντελεχείᾳ

Given the foregoing, then principally – and to be exact – physis denotes the quidditas of beings having changement inherent within them; for substantia has been denoted by physis because it embodies this, as have the becoming that is a coming-into-being, and a burgeoning, because they are changements predicated on it. For physis is inherent changement either manifesting the potentiality of a being or as what a being, complete of itself, is.

That is, as I noted in my essay Towards Understanding Physis, it is a meson (μέσον) balanced between the being that-it-was and the being it has the potentiality to unfold to become.

In respect of “what is real” – τῶν ὄντων – cf. the Poemandres tractate of the Corpus Hermeticum and especially section 3,

φημὶ ἐγώ, Μαθεῖν θέλω τὰ ὄντα καὶ νοῆσαι τὴν τούτων φύσιν καὶ γνῶναι τὸν θεόν

I answered that I seek to learn what is real, to apprehend the physis of beings, and to have knowledge of theos [qv. Corpus Hermeticum: Eight Tractates, 2017]

[7] Qv. Towards Understanding Physis, 2015.

[8] I use the term affective here, and in other writings, to mean “having the quality of affecting; tending to affect or influence.”

[9] Qv. footnote [6]. In terms of ontology a meson is the balance, the median, existing between the being which-was and the being which-can-be.

[10] This understanding of Being as fluxive – as a changement – was prefigured in the mythos of Ancient Greece with the supreme deity – the chief of the gods – capable of being overthrown and replaced, as Zeus overthrew Kronos and as Kronos himself overthrew his own father.

[11] As explained in my 2014 essay Education And The Culture of Pathei-Mathos, the term describesthe accumulated pathei-mathos of individuals, world-wide, over thousands of years, as (i) described in memoirs, aural stories, and historical accounts; as (ii) have inspired particular works of literature or poetry or drama; as (iii) expressed via non-verbal mediums such as music and Art, and as (iv) manifest in more recent times by ‘art-forms’ such as films and documentaries.”

This culture remembers the suffering and the beauty and the killing and the hubris and the love and the compassion that we mortals have presenced and caused over millennia, and which culture

“thus includes not only traditional accounts of, or accounts inspired by, personal pathei-mathos, old and modern – such as the With The Old Breed: At Peleliu and Okinawa by Eugene Sledge, One Day in the Life of Ivan Denisovich by Aleksandr Solzhenitsyn, and the poetry of people as diverse as Sappho and Sylvia Plath – but also works or art-forms inspired by such pathei-mathos, whether personal or otherwise, and whether factually presented or fictionalized. Hence films such as Monsieur Lazhar and Etz Limon may poignantly express something about our φύσις as human beings and thus form part of the culture of pathei-mathos.”

[12] κόσμον δὲ θείου σώματος κατέπεμψε τὸν ἄνθρωπον, “a cosmos of the divine body sent down as human beings.” Tractate IV:2, Corpus Hermeticum.

Cf. Marsilii Ficini, De Vita Coelitus Comparanda, XXVI, published in 1489 CE,

Quomodo per inferiora superioribus exposita deducantur superiora, et per mundanas materias mundana potissimum dona.

How, when what is lower is touched by what is higher, the higher is cosmically presenced therein and thus gifted because cosmically aligned.

Which is a philosophical restatement of the phrase “quod est inferius est sicut quod est superius” (what is above is as what is below) from the Latin version, published in 1541 CE, of the medieval Hermetic text known as Tabula Smaragdina.

[13] The quotation is from my Classical Paganism And The Christian Ethos, 2017.

[14] The quotation is from my Tu Es Diaboli Ianua: Christianity, The Johannine Weltanschauung, And Presencing The Numinous, 2017.

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cc David Wulstan Myatt 2019
This work is licensed under the Creative Commons
Attribution-NoDerivatives 4.0 International (CC BY-ND 4.0) License
and can be copied, distributed, and commercially published,
according to the terms of that license.

All translations by DW Myatt

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A pdf version of this article is available: Physis And Being

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The Day's Consecration: A painting by Richard Moult

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Three Emanations
(pdf)

 
I. From Mythoi To Empathy: A New Appreciation Of The Numinous (2018)

II. Towards Understanding Ancestral Culture (2018)

III. Perhaps Words Are The Problem (2016)


Image credit:
The Day’s Consecration – from a painting by Richard Moult


Numinous Religion

In Defence Of The Catholic Church, Part Two
Expiation And Penance

Two of the guiding practical principles of living as a Roman Catholic seem to me, on the basis of personal experience and fallible understanding, to be expiation and penance, related as they are to what was termed the Sacrament of Confession – now re-named the Sacrament of Penance and Reconciliation – and thence related to one of the founding principles of the Roman Catholic Church: that an ordained Priest has the religious authority [1] to give absolution for the “sins” [2] a person has committed, and the authority to specify what penance is required for expiation, but which absolution is dependant on the person making a full and truthful confession and being repentant.

Such personal confession, penance, and expiation, are evidential of how a practising Catholic interacts with the Divine and is thus personally reminded of what is spiritual, eternal, numinous, and beyond the causal everyday world. As I wrote in my essay Numinous Expiation,

“One of the many problems regarding both The Numinous Way and my own past which troubles me – and has troubled me for a while – is how can a person make reparation for suffering caused, inflicted, and/or dishonourable deeds done […]

One of the many benefits of an organized theistic religion, such as Christianity or Islam or Judaism, is that mechanisms of personal expiation exist whereby such feelings can be placed in context and expiated by appeals to the supreme deity. In Judaism, there is Teshuvah culminating in Yom Kippur, the day of expiation/reconciliation. In Catholicism, there is the sacrament of confession and penance. In Islam, there is personal dua to, and reliance on, Allah Ar-Rahman, Ar-Raheem, As-Salaam.

Even pagan religions and ways had mechanisms of personal expiation for wrong deeds done, often in the form of propitiation; the offering of a sacrifice, perhaps, or compensation by the giving or the leaving of a valuable gift or votive offering at some numinous – some sacred and venerated – place or site.” [3]

This personal – and via the Confessional, this priestly – connexion to the Divine, with the attendant penitence, penance, personal expiation, seems to me to have been somewhat neglected when non-Catholics, and even some Catholics criticize the Roman Catholic Church for their past response to those accused of placing their personal (often sexual) desires before compassion, empathy, and humility.

That is, such criticism is secular; based on what is temporal, causal, such as some secular law or some personal emotive reaction, with the spiritual – the eternal – dimension to mortal life unconsidered. Which spiritual dimension is for Catholics based on allowing for personal expiation by spiritual means such as confession, penitence, and penance.

This allowance for such personal expiation by such spiritual means is what, according to my fallible understanding, informed the treatment by the Catholic hierarchy of many of those accused of placing their personal desires before obedience to their God.

For judgement according to such a spiritual dimension was, rightly or wrongly, often considered more important than secular recompense and secular punishment. Understood thus, there were no – to use a vernacular term – “cover-ups”, just the application of certain spiritual considerations, considerations which are the foundations of the Catholic faith based as such considerations are on the belief in the Eternal Life – in Heaven or in Hell – which awaits all mortals, one portal to such an Eternal Life in Heaven being, according to Catholic faith, the sacrament of confession.

Another aspect of this Catholic priority of the spiritual over the secular is the sanctity (the seal) of the confessional and which sanctity is adjudged to be more important than secular laws relating, for example, to disclosure of or information regarding actions deemed to be criminal.

            As for my personal opinions on the matter, I have none, for who am I – with my decades of hubris, my knowledge of my plenitude of mistakes – to judge others, to judge anyone? I have tried to rationally understand both the secular and the spiritual dimensions involved, having personal experience of both, and as so often these days remain somewhat perplexed by our human nature and by the need so many humans, myself included, still have for a belief in a spiritual dimension whereby we can connect ourselves to the numinous, to the Divine – however the Divine is presenced to and in us – enabling us to perhaps find some peace, some happiness, some solace, some answers, among the turmoil, the suffering, the changement, of the secular world.

My portal to the spiritual remains ‘the way of pathei-mathos’, the way of striving to cultivate, striving to live by, the virtues of humility, empathy, compassion, honour, non-interference, and self-restraint. A very individual way devoid of mythoi and anthropomorphic deities.

Perhaps it would be easier to believe in God, to accept again the Catholic expiation of the sacraments of Confession and the Mass. It would perhaps be even easier to accept some tangible votive wordless means in the form of offering some paganus propitiation, some libation, some talismata left, at some numinous paganus site.

But as Aeschylus so well-expressed it,

ἔστι δ᾽ ὅπη νῦν
ἔστι: τελεῖται δ᾽ ἐς τὸ πεπρωμένον:
οὔθ᾽ ὑποκαίων οὔθ᾽ ὑπολείβων
οὔτε δακρύων ἀπύρων ἱερῶν
ὀργὰς ἀτενεῖς παραθέλξει [4]

What is now, came to be
As it came to be. And its ending has been ordained.
No concealed laments, no concealed libations,
No unburnt offering
Can charm away that firm resolve.

Which type of sentiment I feel philosophers such as Epictetus and Marcus Aurelius also saught to express.

David Myatt
4.x.18

In Defence Of The Roman Catholic Church, Part One

°°°

[1] Qv. John 20:22-23,

λάβετε πνεῦμα ἅγιον ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς ἄν τινων κρατῆτε κεκράτηνται

Receive Halig Spiritus: if you release anyone from their errors, they are released; if you hold onto them, they are held onto.

In regard to the term Spiritus, in my commentary on John 1:31 I wrote:

τὸ πνεῦμα. Almost without exception, since Wycliffe’s Bible the Greek here has been translated as “the spirit”, although the ASV [the Anglo-Saxon Version] has gast (gast of heofenum), whence the later English word ‘ghost’. However, given what the terms ‘spirit’ and ‘ghost’ – both in common usage, and as a result of over a thousand years of Christian exegesis – now impute, it is apposite to offer an alternative and one which is germane to the milieu of the Gospels or which at least suggests something of the numinosity presenced, in this instance, via the Gospel of John. Given that the transliteration pnuema – with its modern association with terms such as pneumatic – does not unequivocally suggest the numinous, I have chosen spiritus, as referenced in respect of gast in Wright’s Anglo-Saxon And Old English Vocabularies.

In regard to the translation Halig Spiritus, in my commentary on John 5:33 I wrote:

I have here used the Old English word Halig – as for example found in the version of John 17.11 in the Lindisfarne Gospel, ‘Du halig fæder’ – to translate ἅγιος rather than the later word ‘holy’ derived as that is from halig and used as it was by Wycliffe in his 1389 translation of this phrase, “in the Hooly Gost”, which itself echoes the ASV, “on Halgum Gaste.”

The unique phrase in Halig Spiritus – in place of the conventional ‘with the Holy Spirit’ – may thus express something of the numinosity, and the newness, of the original Gospel, especially as the word ‘holy’ has been much overused, imputes particular meanings from over a thousand years of exegesis, and, latterly in common parlance, has become somewhat trivialized.

[2] As I have noted in several essays, and in my translation of the Gospel of John, I prefer to translate the Greek term ἁμαρτία not by the conventional ‘sin’ but rather by ‘error’ or ‘mistake’. As I wrote in the essay Exegesis and Translation,

One of the prevalent English words used in translations of the New Testament, and one of the words now commonly associated with revealed religions such as Christianity and Islam, is sin. A word which now imputes and for centuries has imputed a particular and at times somewhat strident if not harsh moral attitude, with sinners starkly contrasted with the righteous, the saved, and with sin, what is evil, what is perverse, to be shunned and shudderingly avoided.

One of the oldest usages of the word sin – so far discovered – is in the c. 880 CE translation of the c. 525 CE text Consolatio Philosophiae, a translation attributed to King Ælfred. Here, the Old English spelling of syn is used:

Þæt is swiðe dyslic & swiðe micel syn þæt mon þæs wenan scyle be Gode

The context of the original Latin of Boethius is cogitare, in relation to a dialogue about goodness and God, so that the sense of the Latin is that it is incorrect – an error, wrong – to postulate/claim/believe certain things about God. There is thus here, in Boethius, as in early English texts such as Beowulf, the sense of doing what was wrong, of committing an error, of making a mistake, of being at fault; at most of overstepping the bounds, of transgressing limits imposed by others, and thus being ‘guilty’ of such an infraction, a sense which the suggested etymology of the word syn implies: from the Latin sons, sontis.

Thus, this early usage of the English word syn seems to impart a sense somewhat different from what we now associate with the word sin, which is why in my translation of John, 8.7 I eschewed that much overused and pejorative word in order to try and convey something of the numinous original:

So, as they continued to ask [for an answer] he straightened himself, saying to them: “Let he who has never made a mistake [ Αναμαρτητος ] throw the first stone at her.”

ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτόν, ἀνέκυψεν καὶ εἶπεν αὐτοῖς· ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ’ αὐτὴν βαλέτω λίθον.

Jesus here is not, in my view, sermonizing about sin, as a puritan preacher might, and as if he is morally superior to and has judged the sinners. Instead, he is rather gently and as a human pointing out an obvious truth about our human nature; explaining, in v.11, that he has not judged her conduct:

ἡ δὲ εἶπεν· οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς· οὐδὲ ἐγώ σε κατακρίνω· πορεύου, ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε

[And] she answered, No one, my Lord. Whereupon Jesus replied “Neither do I judge [κατακρίνω] you, therefore go, and avoid errors such as those.”

The essay is available at https://davidmyatt.wordpress.com/2013/04/26/exegesis-and-translation/ and was included as an Appendix to my Mercvrii Trismegisti Pymander (ISBN 978-1495470684)

[3] The essay is available at https://davidmyatt.wordpress.com/numinous-expiation/

[4] Agamemnon, 67-71

°°°

A pdf version of parts one and two of this article is available at
https://davidmyatt.files.wordpress.com/2018/12/in-defence-rc.pdf

°°°°°°°

All translations by DWM


Related:
Two Metaphysical Contradictions Of The Modern West


Orestes and the Ἐρινύες

 

Persecution And War

A Remembering

Reared as a Roman Catholic, educated for a while at a Catholic preparatory school and then – again for a while – at a Catholic boarding school, I remember the history taught by our teachers and Priests of the centuries-long persecution of English and Irish Catholics that began in the 16th century. There were stories of martyrs; of recusants; of secret Masses; of anti-Catholic polemics and propaganda; and of the monks who – after the suppression of the monasteries, the theft of monastic lands and wealth, begun by a tyrannos named Henry – escaped to France and founded monasteries such as the one at Dieulouard in Lorraine.

There thus was engendered in we Catholic children a feeling of difference, aided by the fact that our Mass was in Latin, by our sacrament of confession, by the practice of Gregorian chant, and by the singing of hymns such as Faith Of Our Fathers with its memorable verses

Faith of our Fathers living still
In spite of dungeon, fire, and sword […]
We will be true to thee till death […]

Our Fathers, chained in prisons dark,
Were still in heart and conscience free […]
Faith of our Fathers, Mary’s prayers
Shall win our country back to thee

This feeling of difference was forcefully remembered when I in the early 1970’s – during The Troubles – ventured to visit Northern Ireland; when I in the mid-1970’s and as a Catholic monk spent several weeks staying at a Presbytery in Dublin; and when I in the mid-1990’s – before the Good Friday Agreement – visited Derry.

Forcefully remembered because I listened to accounts of the burning of Catholic homes by Protestant mobs in 1969 and the subsequent flight of hundreds of Catholic families to the Irish Republic where they were housed in refugee camps; listened to witness accounts of the killing of eleven Catholics, including a Priest, by the British Army in Ballymurphy in 1971; listened to witness accounts of the killing of fourteen Catholics, again by the British Army, in Derry in 1972; and listened to stories of the persecution of Irish Catholics under British rule.

Such a remembering, such a childhood feeling of difference, formed part of the years-long personal and philosophical reflexion that occupied me for several years as I, between 2006 and 2009, developed my ‘numinous way’ and then between 2011 and 2012 gradually refined it into the ‘way of pathei-mathos’, with the core of that reflexion concerning matters such as extremism, my own extremist past, war, prejudice, intolerance, and persecution.

War And Combat

Familiar as I was with ancient works by Thucydides, Herodotus, Livy, and others; with many works concerning more recent European history by modern historians, as well as with personal accounts of those who had fought for both the Allies and the Axis during World War Two, I recalled some words of Cicero:

“Aliis ego te virtutibus, continentiae, gravitatis, iustitiae, fidei, ceteris omnibus.”

“because of your other virtues of self-restraint, of dignity, of fairness, of honesty, and all other such qualities…” [1]

Which led me to consider making a distinction between war and a more personal combat, between a modern krieg and the Old Germanic werra, given that war, from my reading of and admittedly fallible understanding of history, seemed to me to involve – by its very nature of necessitating killing and causing injury – intolerance, hatred, a divisive sense of difference often involving “us” believing we were “better” (or more civilized) than them, our enemies, thus leading to a dehumanization of “the enemy”. A divisive sense of difference and a dehumanization often aided (particularly in modern times) by polemics, rumour, and propaganda; and a divisive sense of difference, a dehumanization, together with polemics, rumour, and propaganda, which I knew from my own decades of political and religious activism formed a core part of all types of extremism.

The distinction I considered was that personal combat unlike war did not involve large armies fighting against each other because of some diktat or personal agenda by some tyrannos or because of some ideology or religion or policy of some State or government. Instead, combat involved small groups – such as clans or tribes or neighbours – fighting because of some personal quarrel or some wrong or some perceived grievance.

But the more I considered this supposed distinction between combat and war the more I realized that in practice there was no such distinction since both involved principles similar to those of the Ancient Roman Leges Regiae – qv. the Jus Papirianum attributed to Sextus Papirius – where someone or some many possess or have acquired (through for example force of arms) or have assumed authority over others, and who by the use of violence and/or by the threat of punishment and/or by oratory or propaganda, are able to force or persuade others to accept such authority and obey the commands of such authority.

This acceptance by individuals of a supra-personal authority – or, more often, the demand by some supra-personal authority that individuals accept such a supra-personal authority – was manifest in the Christian writings of Augustine (b.354 CE, d.430 CE), such as his De Civitate Dei contra Paganos where in Book XIX, chapter xiii, he wrote of the necessity of a hierarchy in which God is the supreme authority, with peace between human beings and God requiring obedience to that authority; with peace between human beings, and civil peace, also of necessity requiring obedience to an order in which each person has their allotted place, “Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio.”

Which hierarchy and acceptance of authority led Augustine to describe – in book XXII of Contra Faustum Manichaeum – the concept that war requires the authority of a person (such as a monarch) who has such “necessary” authority over others. This concept regarding war has remained a guiding principle of modern Western nations where the authority to inaugurate and prosecute a war against perceived enemies resides in the State, and thus in modern potentates who have seized power or in elected governments and their representatives such as Presidents and Prime Ministers.

Authority And Society

In the nations of the West, such a hierarchy of authority applies not only to war and its prosecution but also to changes, to reform, in society [2] for there is, as I mentioned in The Numinous Way Of Pathei-Mathos,

“a hierarchy of judgement involved, whatever political ‘flavour’ the government is assigned to, is assumed to represent, or claims it represents; with this hierarchy of necessity requiring the individual in society to either (i) relinquish their own judgement, being accepting of or acquiescing in (from whatever reason or motive such as desire to avoid punishment) the judgement of these others, or (ii) to oppose this ‘judgement of others’ either actively through some group, association, or movement (political, social, religious) or individually, with there being the possibility that some so opposing this ‘judgement of others’ may resort to using violent means against the established order.” [3]

In the way of pathei-mathos authority is personal, based on individual empathy and a personal pathei-mathos; both of which have a local horizon so that what is

“beyond our personal empathic knowing of others, beyond our knowledge and our experience [our pathei-mathos], beyond the limited (local) range of our empathy and that personal (local) knowledge of ourselves which pathei-mathos reveals – is something we rationally, we humbly, accept we do not know and so cannot judge or form a reasonable, a fair, a balanced, opinion about. For empathy, like pathei-mathos, lives within us; manifesting, as both empathy and pathei-mathos do, the always limited nature, the horizon, of our own knowledge and understanding.” [4]

In practical terms this means trying to cultivate within ourselves the virtues mentioned by Cicero – self-restraint, dignity, fairness, honesty – and implies we have no concern for or we seek to cultivate no concern for supra-personal hierarchies and supra-personal authority – whether political, religious, or otherwise – and thus move away from, try to distance ourselves from, the consequences of such supra-personal hierarchies and supra-personal authority manifest as the consequences are and have been, throughout our history, in war, prejudice, intolerance, unfairness, extremism, and persecution in the name of some ideology, some religion, or because someone has commanded us to persecute those that they and others have declared are “our” enemies, and which war and persecutions are often, especially in modern times, accompanied by propaganda and lies.

Thus in the case of my Catholic remembering, those soldiers in Ballymurphy and in Derry shot and killed civilians, women included, because those soldiers believed them to be “enemies”, because propaganda had dehumanized those enemies; because those soldiers were part of and obeyed a hierarchical, supra-personal, chain-of-command by being there armed and prepared to use deadly force and violence against individuals they did not personally know; and because in the aftermath of those killings, and for years afterwards, they were not honest and hence did not contradict the propaganda stories, the lies, about those events which some of their superiors and others circulated in an attempt to justify such acts of inhumanity.

Yet for me the real tragedy is that events similar to those of my very personal remembering have occurred on a vaster scale millennia after millennia and are still occurring, again on a vaster scale and world-wide, despite us having access to the wisdom of the past, manifest as such wisdom is, for those reared in the West, in the Agamemnon of Aeschylus, in the Oedipus Tyrannus of Sophocles, in the mythos of Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες [5], in many of the writings of Cicero, in Τὰ εἰς ἑαυτόν by Marcus Aurelius, in the numinous beauty of Gregorian chant, in the music of JS Bach, and in so many, many, other writers and artists ancient and modern.

Ða sceolde se hearpere weorðan swa sarig
þæt he ne meahte ongemong oðrum mannum bion
(XXXV, 6)

David Myatt
9.ix.18

°°°

[1] M. Tullius Cicero, Pro Murena Oratio, 23. My translation.

[2] By ‘society’ in the context of this essay and the way of pathei-mathos is meant a collection of individuals who dwell, who live, in a particular area and who are subject to the same laws and the same institutions of authority. Modern society is thus a manifestation of some State, and States are predicated on individuals actively or passively accepting some supra-personal authority, be it governmental (national) or regional (county), or more usually both.

[3] “Society, Politics, Social Reform, and Pathei-Mathos”. The Numinous Way Of Pathei-Mathos. 2013. Fifth edition. Link: https://davidmyatt.files.wordpress.com/2018/03/numinous-way-v5c-print.pdf

[4] “Personal Reflexions On Some Metaphysical Questions.” 2015. Link: https://davidmyatt.wordpress.com/2015/03/11/personal-reflexions-on-some-metaphysical-questions/

[5] “Trimorphed Moirai with their ever-heedful Furies.” Aeschylus (attributed), Prometheus Bound, 516

°°°

Related:

° Agamemnon: https://davidmyatt.files.wordpress.com/2018/03/agamemnon.pdf

° Oedipus Tyrannus: https://davidmyatt.files.wordpress.com/2018/03/oedipus-tyrannus-v1.pdf


Image credit: Orestes and the Ἐρινύες. Red figure vase, c. 380 BCE


The Day's Consecration: A painting by Richard Moult

The Ethics Of Killing Vermin
A Personal Opinion From Experience

The definitive record of the English language – the 20 volume Oxford English Dictionary, second edition, 1989 – defines vermin as (i) “animals of a noxious or objectionable kind [and which are] almost entirely restricted to those animals or birds which prey upon preserved game, crops, etcetera” and also as (ii) referring to “creeping or wingless insects (and other minute animals) of a loathsome or offensive appearance or character, especially those which infest or are parasitic on living beings and plants.”

Although the killing of vermin – especially those that prey upon preserved game and crops and those which infest or are parasitic on living beings and plants – is common practice in the majority of modern societies especially among farmers, gardeners, and horticulturalists, what aroused my curiosity about the ethics involved was a problem a long-standing friend of mine, who with his family were ethical vegans and trying to live in a self-sufficient way, was having with rats devouring their crops.

Before my retirement – as an old man – from manual work I had spent many, many, years working on farms, working as a gardener, and working in commercial horticulture. On the last farm on which I lived I had no problem hunting down and shooting the fox that had decimated the chickens we kept; had no problem in having Jack Russell’s hunt down and kill rats infesting the barns; had no ethical problem in previous employments in using pesticides and herbicides via knapsacks and tractor driven boom-sprayers. For the health of the livestock, and the health and yield of crops and plants, were part of my responsibility, a responsibility I willingly accepted.

Yet what was a self-sufficient ethical vegan and his self-sufficient ethical vegan family to do in respect of vermin control when suggested non-harmful methods – such as using raised crop beds and humanely trapping and releasing pests elsewhere – had failed? In addition, in the case of rats, would the released pests go on to prey on the crops of someone else and therefore would the vegans be somehow morally responsible for the damage so caused?

My initial suggestion, based both on my practical experience and my interest in Ancient Greek and Latin literature, was for him to use Jack Russell’s to hunt down and kill the rats. For would he – as Creon hoped by his walling-in of Antigone alive in a rock-hewn tomb {1} and as Fabius Maximus, Pontifex of Rome, hoped when he had a Vestal Virgin buried alive {2} – escape retribution by Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες {3} because he and they had not personally undertaken the deed of killing?

Such pest control certainly seems to be a moral dilemma for an ethical vegan, committed as such a person is to not harming or causing suffering to living beings, human and otherwise. Would, for instance, it be necessary for he and his family to suffer, to go hungry, because of a refusal to kill – directly or otherwise – such vermin as were devouring their crops?

              My fallible conclusion in respect of his dilemma was that it is for my friend, for each ethical vegan, for each ethical vegan family, to resolve such a moral dilemma in their own way and in their own time; for such individual, such familial, resolution seems to me – according to my admittedly fallible understanding of ethical veganism – to be a necessary part of the vegan weltanschauung where there is not and should not be any reliance on ideations, on dogma, on ideology, on the opinions of others, or on any causal – human-invented – abstractions.

For myself and in respect of vermin I would probably do again what I did when working on farms, when working as a gardener, and when working in commercial horticulture. The raison d’être being that to survive, to prosper, as human beings on this planet it seems to me (based on my experience) that we sometimes of necessity must make difficult decisions in regard to other life while respecting – as I personally always tried to do and as so many others before me had ancestrally done – the being, the soul, the presencing of the Cosmos, that was temporarily manifest in the life that we ended, be such life a fox or even a tree we felled. For there was no joy in such an ending, only – again in my experience – a balancing mingled with a wordless respect for all emanations of life. For ultimately we are they – that life – as they, that life, are us, with such an ancient and natural paganus wisdom almost forgotten in this modern majority city-dwelling age. And yet this wisdom survives – if only just – in some of those who for decades have manually toiled in the countryside.

              To end on a personal note, and in regard to abstractions, I have to admit that my long-standing – and now vegan – friend was the one who was responsible, years ago, for drawing my attention to the fact that the “folk” and “the tribe”, which I had eulogized in my pre-2011 ‘numinous way’, were causal – human-invented – abstractions and thus seemed to be contrary to the individual empathic-derived ethics of that numinous way. Which revelation forced me to reconsider that ‘numinous way’ and formed an important part of the process that eventually led me to evolve that ‘numinous way’ into my individualistic philosophy of pathei-mathos.

David Myatt
August 2018

{1} ἄγων ἔρημος ἔνθ᾽ ἂν ᾖ βροτῶν στίβος
κρύψω πετρώδει ζῶσαν ἐν κατώρυχι,
φορβῆς τοσοῦτον ὡς ἄγος μόνον προθείς,
ὅπως μίασμα πᾶσ᾽ ὑπεκφύγῃ πόλις.
κἀκεῖ τὸν Ἅιδην, ὃν μόνον σέβει θεῶν,
αἰτουμένη που τεύξεται τὸ μὴ θανεῖν,
ἢ γνώσεται γοῦν ἀλλὰ τηνικαῦθ᾽ ὅτι
πόνος περισσός ἐστι τἀν Ἅιδου σέβειν.

She will be led to where the paths are desolate of mortals
And be concealed alive in a rock-hewn tomb
With as much food before her as is required for expiation
So that the whole clan escapes pollution.
There she may if she asks have success from dying
By giving reverence to Hades, the only god she reveres –
Or she will learn at last though late by this
That it is useless toil to so revere Hades.

Sophocles, Antigone, vv. 773-780

{2} Stupri compertae et altera sub terra, uti mos est, ad portam Collinam necata fuerat. (Livy, Book XXII, 57)

{3} “Trimorphed Moirai with their ever-heedful Furies.” Aeschylus (attributed), Prometheus Bound, 516


Translations by DWM

Image credit:
The Day’s Consecration – from a painting by Richard Moult