Funeral Wisdom of the World

I had to gather bits and pieces of information about the myth of the lost kingdom of Lyonesse. Even my research for local web analytics company did not help. There just was not much to write about. Luckily a funeral director came to my rescue. In his letter he wrote that the legend of a sunken kingdom Lyonesse appears in both Cornish and Breton mythology. In Christian times it even came to be viewed as a sort of Cornish Sodom and Gomorrah story. Lyonesse is identified as a sunken land lying off the Isles of Scilly, to the south-west of Cornwall. Lyonesse is a fictional country in Arthurian legend, birthplace of the knight Tristan. In the medieval story, after Battle of Camlann, that took place supposedly in 537, King Arthur’s men fled west across Lyonesse. They were pursued by Mordred and his men. Arthur’s men survived by reaching what are now the Isles of Scilly, but Mordred’s men perished in the inundation.

Other versions of the medieval story mention that Lyonesse is the home of Guinevere, a small land situated between Camelot and Malagant’s territory. This kingdom was ruled by Guinevere’s father until his death, after which Guinevere received the title of the Lady of Lyonesse. Lyonesse has been also used as a setting for many modern fantasy stories. J. R. R. Tolkien drew some of his inspiration for the lost kingdom of Númenor from the legends of Lyonesse; one of the kingdom’s many names in his mythos is called Westernesse.

There is evidence that in Roman times the Isles of Scilly were one large island.. According to legend, Lyonesse stretched from Scilly to Land’s End at the westernmost tip of Cornwall, and once had some 140 churches. Its capital was the City of Lions, located on what is now the treacherous Seven Stones reef. The names of the traditional kings of Lyonesse are derived from Welsh and Arthurian myth. It is often suggested that the tale of Lyonesse represents an extraordinary survival of folk memory of the flooding of the Isles of Scilly. Cornish people still believe strongly in a sunken forest in Mount’s Bay. And there is archaeological evidence of the forest. The remains of it is evident at very low tides, where petrified tree stumps become visible.

Recently at our web analytics company we have visitors. One of the guests was an ancient history buff like myself and turned out to be quite a story teller. We were both interested in the development of magic rituals and traditions in Greco-Roman world. But, boy, he knew so much, that I just could not catch up with him. His story was so interesting, that I even asked him to write down for me some facts, so I could pass them to you, my readers.

It seems, that a huge interest in magic was on the rise in the Hellenistic period, especially around 3d century b.c. Piles of texts, both literary and some from actual practitioners, in Greek and in Latin came to us from this time. Truly speaking, a lot of existing magical papyri was written in the first centuries after Christ, but the manuscripts’ concepts, formulas and rituals reflect the earlier Hellenistic period. These magical papyri are no doubt only a fraction of the magical literature available in antiquity. The ascendancy of orthodox Christianity by the 5th century CE had much to do with this. This is reflected by the book of Acts where the Apostle Paul convinces many Ephesians to bring out their magical books and burn them.

The language of the magical texts reflects various levels of literary skill. Generally they are standard Greek, and may well be closer to the spoken language of the time than to poetry or artistic prose left to us in literary texts. Many terms are borrowed from the mystery cults. The texts are often written as we might write a recipe. In other words the magic requires certain ingredients. Of course it is not just as simple as knowing how to put a recipe together. Appropriate gestures, at certain points in the magical ritual, are required to accompany the ingredients, different gestures it would seem produce various effects. A magical ritual done in the right way can guarantee the revealing of dreams and of course the rather useful talent of interpreting them correctly. In other cases certain spells allow one to send out a daemon or daemons to harm one’s enemies or even to break up someone’s marriage. There seems to be a self-defining negativity to some of the magical rituals being expressed in the papyri. So, for example, love magic can turn into hate magic if the victim does not respond to the love magic.

The same negative aspect to magic is found in various “curse tablets”, left to us from the Greco-Roman world. It was also possible to curse an enemy through a spoken word, either in his presence or behind his back. But due to numbers of curse tablets that have been found it would seem that this type of magic was considered more effective. The process involved writing the victim’s name on a thin sheet of lead along with varying magical formulas or symbols, then burying the tablet in or near a tomb, a place of execution, or a battlefield, to give spirits of the dead power over the victim. Sometimes the curse tablets were even transfixed with various items – such as nails, which were believed to add magical potency.

For most magic acts or rituals there existed counter-magic. it. Amulets were one of the most common protections used in the Greco-Roman world as protection against such fearful things as curses and the evil eye; which were seen as very real by most of its inhabitants. Amulets were often made of cheap materials, but precious stones were believed to have special efficacy. Many discovered thousands of carved gems clearly had a magical rather than an ornamental function. Amulets were a very widespread type of magic, because of the fear of other types of magic such as curses being used against oneself. Thus amulets were actually often a mixture of various formulas from Babylonian, Egyptian, and Greek elements that were worn by those of most affiliations so as to protect against other forms of magic. It is interesting to note that amulets are actually often abbreviated forms of the formulas found in the magical papyri.

Magical tools were thus very common in magical rituals. They were just as important as the spells and incantations that were repeated for each magical ritual. Direct evidence of this - a magician’s kit, probably dating from the third century CE, was discovered in the remains of the ancient city of Pergamon in Asia Minor. The find consisted of a bronze table and base covered with symbols, a dish, a large bronze nail with letters inscribed on its flat sides, two bronze rings, and three black polished stones inscribed with the names of supernatural powers. What emerges then, from this evidence, is the conclusion that a type of permanence and universality of magic had developed in the the Hellenistic period if not earlier. Most scientists agree that although many testimonies about magic are relatively late, the practices they reveal are much older.

Our friends from various places around the country help me heavily by responding to our web analytics company by e-mail or by sending regular snail mail. I want to thank them all. Lately, I was receiving many pieces of a beautiful funeral poetry. With a few exceptions, I never really had a chance to post these funeral poems in this blog. I am gonna change that and publish several poems in a row. I would like to start with beautiful poem from “Holy sonnets” written by famous John Donne, that was sent to me by a funeral director. There is no need to comment on any of these poems, they are beautiful as they are….

Death be not proud, though some have called thee
Mighty and dreadful, for thou art not so,
For those whom thou think’st thou dost overthrow,
Die not, poor Death, nor yet canst thou kill me.
From rest and sleep, which but thy pictures be,
Much pleasure: then from thee much more must flow,
And soonest our best men with thee do go,
Rest of their bones, and soul’s delivery.
Thou art slave to fate, chance, kings, and desperate men,
And dost with poison, war, and sickness dwell;
And poppy or charms can make us sleep as well
And better than thy stroke; why swell’st thou then?
One short sleep past, we wake eternally,
And death shall be no more; Death, thou shalt die.

So the question arises - what nation introduced ancient Europeans to astrology? Some funeral directors are sure that it was no other but ancient Greeks. They say that it happened right after the occupation of Egypt by Alexander the Great. As you may know, in 332 B.C., Egypt came under Greek rule and influence, and it was in Alexandrian Egypt where horoscope astrology first appeared. The endeavor to trace the horoscope of the individual from the position of the planets and stars at the time of birth represents the most significant contribution of the Greeks to astrology. This system can be labeled as horoscope astrology, because it employed the use of the ascendant, otherwise known as the horoskopos in Greek. Although developed under Hellenistic rule, it was in large measure derived from the teachings of the Babylonians and the Egyptians.

The system was carried to such a degree of perfection that later ages made but few additions of an essential character of drawing up of the individual horoscope by the Greek astrologers. Particularly important in the development of horoscope astrology was the astrologer and astronomer Ptolemy , whose works laid the basis of the Western astrological tradition. Under the Greeks and Ptolemy in particular, the planets, Houses, and Signs of the zodiac were rationalized and their function set down in a way that has changed little to the present day. Ptolemy’s work on astronomy was also the basis of Western teachings on the subject for the next thirteen hundred years.

Around 130 B.C. another ancient Greek astronomer Hipparchus created the theory of the precession of the equinoxes, for a knowledge of which among the Babylonians we find no definite proof; but such a single advancement in pure science did not prevent the Greeks from developing in a most elaborate manner the theory of the influence of the planets upon the fate of the individual. Ancient Greeks identified Babylonia or Chaldea with astrology. The expression Chaldean wisdom became among Greeks and Romans the synonym of divination through the planets and stars, and it is perhaps not surprising that in the course of time to be known as a Chaldean carried with it frequently the suspicion of charlatanry and of more or less willful deception.

I never exactly knew what it meant. It even seemed like a silly expression, at first glance. What are funeral alternatives anyways? But a funeral director proved me wrong. He gave me a brief but powerful explanation.

Well, you already know, that human bodies are not always buried, and many cultures may not bury their dead in every case. In most cases these funeral alternatives are still intended to maintain respect for the dead, but some are intended to prolong the display of remains. Here is a couple of examples…

Ash jump: skydivers often elect to have their cremated remains released by their loved ones during free fall. Burial at sea is the practice of depositing the body in an ocean or other large body of water instead of soil. It may be disposed in a coffin, or without one. Funerary cannibalism is the practice of eating the remains. This may be for many reasons: for example to partake of their strength, to spiritually “close the circle” by reabsorbing their life into the family or clan, to annihilate an enemy. For example, the Yanomami people have the habit of cremating the remains and then eating the ashes with banana paste.