Words empty as the wind are best left unsaid.


A picture is worth a thousand words.

~Napoleon Bonaparte

Wednesday, 16 May 2012

ORPHIC COSMOGONY, Orpheus and Eurydice

In antiquity, many theogonies are known to us, such as those by Akousilaos of Argos (Acusilaus), Æpimænithis of Crete (Epimenides), and Phærækythis of Syros (Pherecydes), but only one has come down to us in complete form, the Thæogonia of Isiothos (Hesiod). Isiothos' Theogony is viewed by many Hellenic reconstructionists as definitive and orthodox, in contrast to Orphic theogony, which some view as of a more recent authorship, but this view of precedence is questioned by some scholars and most certainly by ancient authors. The Isiothos is a fixed, known text; the Orphic theogonies vary somewhat from author to author and, to complicate matters, are not found in complete form.
 In reference to the Orphic theogony, there appears to have existed a group of twenty-four Orphic rhapsodiai (parts or lays) viewed as the Orphic theology, according to the Neoplatonist Damaskios.  The Neoplatonists believed that Orphefs himself wrote these poems.  The poems have come down to us only in fragmentary form, found scattered throughout Neoplatonic writings as quotations.  Damaskios tells us of three theogonies, one by Efthimos (Eudemus ), a pupil of Aristotle, another by Ierohnymos Rothios (Hieronymus of Rhodes) or Ællanikos (Hellanicus), and lastly, the Rhapsodiai, the "orthodox" Orphic theogony.

KHRONOS (or Chronus) was the Protogenos (primeval god) of time, a divinity who emerged self-formed at the beginning of creation in the Orphic cosmogonies. Khronos was imagined as an incorporeal god, serpentine in form, with three heads--that of a man, a bull, and a lion. He and his consort, serpentine Ananke (Inevitability), circled the primal world-egg in their coils and split it apart to form the ordered universe of earth, sea and sky. Khronos and Ananke continued to circle the cosmos after creation-their passage driving the circling of heaven and the eternal passage of time.
The figure of Khronos was essentially a cosmological doubling of the Titan Cronus (also "Father Time"). The Orphics occasionally combined Khronos with their creator-god Phanes, and identified him with Ophion. His equivalent in the Phoenician cosmogony was probably Olam (Eternal Time), or Oulomos, as his name appears in Greek transcriptions.
Khronos was represented in Greco-Roman mosaic as Aion, "eternity" personified. He stands against the sky holding a wheel inscribed with the signs of the zodiac. Beneath his feet Gaia (Mother Earth) is usually seen reclining. The poet Nonnus describes Aion as an old man with long white hair and beard. Mosaics, however, present a youthful figure.
The primeval gods or "Protogenoi" (Protogenos) of Greek mythology were the basic components of the universe which were emerged at creation. They included Earth, Air, Sea, Sky, Fresh Water, Underworld, Darkness, Night, Light, Day, Procreation and Time.

Aion, the god of time, stands turning the wheel of heaven inscribed with the signs of the zodiac. The god was identified with both Khronos (Time) and Uranus (Heaven). Beneath him reclines Gaia (Mother Earth) attended by the four Karpoi (Fruits) of the seasons - from left to right: Eiar (Spring), Theron (Summer), Phthinoporon (Autumn) and Kheimon (Winter).

Orphica, Theogonies Fragment 57 (from Athenogoras) :
"The gods, as they [the Greeks] say, did not exist from the beginning, but each of them was born just as we are born . . . and Orpheus--who was the original inventor of the gods’ names and recounted their births and said what they have all done, and who enjoys some credit among them as a true theologian, and is generally followed by Homer, above all about the gods--also making their first genesis from water : `Oceanus, who is the genesis of the all’. For Hydros (Water) was according to him the origin of everything, and from Hydros (the water) mud formed, and from the pair of them a living creature was generated with an extra head growing upon it of a lion, and another of a bull, and in the middle of them a god’s countenance; its name was Herakles and Khronos (Time). This Heracles generated a huge egg, which, being filled full, by the force of its engenderer was broken in two from friction. Its crown became Uranus (Heaven), and what had sunk downwards, Gaia (Earth). There also came forth an incorporeal god [Protogonos-Phanes]." 

Orphica, Theogonies Fragment 54 (from Damascius) (trans. West) (Greek hymns C3rd - C2nd B.C.) :
"Originally there was Hydros (Water), he [Orpheus] says, and Mud, from which Ge (the Earth) solidified: he posits these two as first principles, water and earth . . . The one before the two [Thesis], however, he leaves unexpressed, his very silence being anintimation of its ineffable nature. The third principle after the two was engendered by these --Ge (Earth) and Hydros (Water), that is--and was a Serpent (Drakon) with extra heads growing upon it of a bull and a lion, and a god’s countenance in the middle; it had wings upon its shoulders, and its name was Khronos (Unaging Time) and also Heracles. United with it was Ananke (Inevitability, Compulsion), being of the same nature, or Adrastea, incorporeal, her arms extended throughout the universe and touching its extremities. I think this stands for the third principle, occupying the place of essence, only he [Orpheus] made it bisexual [as Phanes] to symbolize the universal generative cause. And I assume that the theology of the [Orphic] Rhapsodies discarded the two first principles (together with the one before the two, that was left unspoken) [i.e., the Orphics discarded the concepts of Thesis, Khronos and Ananke], and began from this third principle [Phanes] after the two, because this was the first that was expressible and acceptable to human ears. For this is the great Khronos (Unaging Time) that we found in it [the Rhapsodies], the father of Aither and Khaos. Indeed, in this theology too [the Hieronyman], this Khronos (Time), the serpent has offspring, three in number: moist Aither (Light) (I quote), unbounded Khaos (Air), and as a third, misty Erebos (Darkness) . . . Among these, he says, Khronos (Time) generated an egg - this tradition too making it generated by Khronos, and born ‘among’ these because it is from these that the third Intelligible triad is produced [Protogonos-Phanes]. What is this triad, then? The egg; the dyad of the two natures inside it (male and female), and the plurality of the various seeds between; and thirdly an incorporeal god with golden wings on his shoulders, bulls’ heads growing upon his flanks, and on his head a monstrous serpent, presenting the appearance of all kinds of animal forms . . . And  the third god of the third triad this theology too celebrates as Protogonos (First-Born) [Phanes], and it calls him Zeus the order of all and of the whole world, wherefore he is also called Pan (All). So much this second genealogy supplies concerning the Intelligible principles."

 Mithraic Kronos

 Mithraic Kronos

 Mithraic Kronos
Chronus, god of time, with wings like an angel, sleeping on Georg Wolff grave at Friedhof IV der Gemeinde Jerusalems- und Neue Kirche. Sculptor: Hans Latt, around 1904

Ananke, the goddess of necessity, is depicted as a winged goddess holding a torch. The figure is labelled ΑΝΑΝΛΗ on the vase. Her iconography is the identical to that of Nyx, goddess of the 470 - 460 BC 

 Ananke as represented by a modern illustration of Plato's Republic.

PHANES was the Protogenos (primeval god) of procreation in the Orphic cosmogony. He was the primal generator of life, the driving force behind reproduction in the early cosmos. Phanes was hatched from the world egg (the primordial mixture of elements) when it was split into its constituent parts by the ancient gods Khronos (Time) and Ananke (Inevitability). Phanes was the first king of the universe, who passed the royal scepter on to his daughter Nyx (Night),who in turn handed it down to her son Uranus (Heaven). From him it was first seized by Kronos (Time), and then by Zeus, the ultimate ruler of the cosmos. Some say Zeus devoured Phanes in order to assume his primal cosmic power and redistribute it amongst a new generation of gods--the Olympians which he sired.
The Orphics equated Phanes with the Elder Eros (Sexual Desire) of Hesiod's Theogony, who emerged at the beginning of time alongside Khaos (Air) and Gaia (Earth). Phanes also incorporated aspects of other primordial beings described by various ancient writers including Thesis, Phusis, Ophion, Khronos and Ananke. Phanes also appears in myth in the guise of Metis (i.e. Thetis, Thesis, creation), the goddess devoured by Zeus, and Tethys, the nurse of all. However these two divinities in the majority of Greek literature remain far-removed from the concept of creator-gods.

Jacob Bryant's Orphic Egg (1774)

Phanes was portrayed as a beautiful golden-winged hermaphroditic deity wrapped in a serpent's coils. The poets describe him as an incorporeal being invisible even through the eyes of the gods. His name means "bring to light" or "make appear" from the Greek verbs phanaô and phainô.

Orphicorum Fragmenta

At the birth of Phanis (Phanes or Fanis), the "misty abyss below" and Aithir were torn.   Phanes has both sexes and is able to give birth all of himself.  He is imagined as marvelously beautiful, a figure of shining light, with golden wings on his shoulders, four eyes, and the voice of a bull and a lion.  He has many names: Phaæthohn (Phaeton), the First-born (Protogonos), Ærohs (Eros), Mitis (Metis), and Irikapaios (Erikepaios) among them.

Phanes gave birth to Nyx (Nyx = Night).  He gave her his scepter and prophecy.  
Night gave birth to Gaia (Gaia = Earth) and Uranus to whom Nyx gave supreme power.   

[Earth] gave birth to the Titans (Titans, Kronos (Cronus ), Ræa (Rhea ), and the rest. They were defeated (by the Olympians) and cast into Tartarus  by Uranus.  
Uranus is castrated by Cronus.  

Cronos fathers Zefs who conspires to overthrow him.Zefs asks Nyx how he should establish his kingdom and have all things one and yet separate.  Nyx answers that he should surround all things in his Aithir and suspend within it heaven and all its constellations and the earth.

 Zefs now becomes the Dimiourgos (Demiurge or Creator.  How can this be since Phanis is the creator?  Zefs swallows Phanis, and with Phanis, who is the first-born and the origin of all, he may be regarded as taking into himself all things that exist.  With this act, Zefs creates everything anew.

 Zefs makes Dionysus  king.  [The Titans] cut him into seven parts.  Zefs asks for the parts.  Vakkhos (Bacchus) rules after Zefs. Dionysus is the sixth and final king.  Zefs enthrones him.  The Titans, jealous of Dionysus, kidnap and tear him into seven pieces, eating of his flesh.  The beating heart is retrieved by Athina (Athena; Gr. Ἀθηνᾶ) from whom a new Dionysus is created.  Zefs strikes the Titans with a thunderbolt and from their ashes Mankind rises up.

Orpheus and Orphism are closely associated with those northern neighbors of the Greeks known as Thracians, and this latter group apparently played a role in introducing the myth to the Greeks.

Outside of the Orphic Theogonies, Khronos, god of time, and Cronus, father of Zeus, are usually identical (cf. Pindar and Cicero below). Nonnus' Aion (Eternity), however, is the primordial Orphic god.

Cicero, De Natura Deorum 2. 24 (trans. Rackham) (Roman rhetorician C1st B.C.) :
"[Khronos and the Titan Cronus are identical in this passage :] By Saturn [Cronus] again they denoted that being who maintains the course and revolution of the seasons and periods of time, the deity so designated in Greek, for Saturn's’ Greek name is Cronus, which is the same as khronos, a space of time."

ZAGREUS was the "first-born Dionysus," a god of the Orphic Mysteries. He was a son of Zeus and Persephone, who the god seduced in the guise of a serpent. After he was Zeus set him upon the throne of heaven armed with lightning bolts. The Titans, inspired by the jealous goddess Hera, sneaked into Olympus, tricked the godling into setting aside the lightning bolts with the temptation of toys, then seized and dismembered him with knives. Zeus recovered the child's heart and making it into a potion, fed it to his love Semele. From the drink she conceived the younger Dionysus, as a reincarnation of the first.

Orphic Hymn 30 to Dionysus :
"Eubouleos (Eubuleus) [Zagreus], whom the leaves of vines adorn, of Zeus and Persephone occultly born in beds ineffable."

Diodorus Siculus, Library of History 4. 4. 1 (trans. Oldfather) (Greek historian C1st B.C.) :
"Some writers of myth, however, relate that there was a second Dionysus [Zagreus] who was much earlier in time than the one we have just mentioned. For according to them there was born of Zeus and Persephone a Dionysus who is called by some Sabazios and whose birth and sacrifices and honors are celebrated at night and in secret, because of the disgraceful conduct which is a consequence of the gatherings. They state also that he excelled in sagacity and was the first to attempt the yoking of oxen and by their aid to effect the sowing of the seed, this being the reason why they also represent him as wearing a horn."

Diodorus Siculus, Library of History 4. 6. 1 :
"But the Aigyptians (Egyptians) in their myths about Priapos [i.e. the Egyptian god Min] say that in ancient times the Titans formed a conspiracy against Osiris [who was identified with Zagreus] and slew him, and then, taking his body and dividing it into equal parts among themselves, the slipped them secretly out of the house, but this organ alone they threw into the river, since no one of them was willing to take it with him. But Isis [Demeter or Io] tracked down the murder of her husband [or son in the Greek version], and after slaying the Titans and fashioning the several pieces of his body into the shape of a human figure, she gave them to the priests with orders that they pay Osiris the honors of a god, but since the only member she was unable to recover was the organ of sex she commanded them to pay to it the honors of a god and set it up in their temples in an erect position. Now this is the myth about the birth of Priapos and the honors paid to him, as it is given by the ancient Aigyptians."

Diodorus Siculus, Library of History 5. 75. 4 :
"This god [Zagreus] was born in Krete (Crete), men say, of Zeus and Persephone, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus."  
Suidas s.v. Sabazios (trans. Suda On Line) (Byzantine Greek lexicon C10th A.D.) :
"Sabazios: He is the same [god] as Dionysus. He acquired this form of address from the rite pertaining to him; for the barbarians call the Bacchic cry sabazein. Hence some of the Greeks too follow suit and call the cry sabasmos; thereby Dionysus [becomes] Sabazios. They also used to call saboi those places that had been dedicated to him and his Bacchantes."

Orpheus  was a legendary musician, poet, and prophet in ancient Greek religion and myth. For the Greeks, Orpheus was a founder and prophet of the so-called "Orphic" mysteries. He was credited with the composition of the Orphic Hymns.
According to Apollodorus and a fragment of Pindar,[22] Orpheus's father was Oeagrus, a Thracian king; or, according to another version of the story, the god Apollo. His mother was the muse Calliope; or, a daughter of Pierus, son of Makednos. His birthplace and place of residence was in Pimpleia, Olympus. In Argonautica the location of Oeagrus and Calliope's wedding is close to Pimpleia, near Olympus.] While living with his mother and her eight beautiful sisters in Parnassus, he met Apollo, who was courting the laughing muse Thalia. Apollo, as the god of music, gave Orpheus a golden lyre and taught him to play it. Orpheus's mother taught him to make verses for singing. Strabo mentions that he lived in Pimpleia. He is also said to have studied in Egypt.
Orpheus is said to have established the worship of Hecate in Aegina. In Laconia Orpheus is said to have brought the worship of Demeter Chthonia and that of the Kores Sōteiras  savior maid. Also in Taygetus a wooden image of Orpheus was said to have been kept by Pelasgians in the sanctuary of the Eleusinian Demeter.

Orpheus and Eurydice myth
Orpheus fell in love with a nymph named Eurydice and blissful was their life together until one day she was pursued by a son of Apollo, the minor deity Aristaeus. In her headlong eagerness to escape, she stepped on a poisonous snake, was bitten and died. 

 Gustave Moreau - Orpheus at the Tomb of Eurydice

 Alexander Seon, Orpheus Laments

Disconsolate, Orpheus found a cave which lead to Hades and followed Eurydice to the Underworld. Here his musical charms were so persuasive that the King of the Dead permitted the minstrel to take his sweetheart home with him - on one condition- he should walk in front of her and not look back until they both had reached the upper world. He set off with Eurydice following, and, in his anxiety, as soon as he reached the upper world, he turned to look at her, forgetting that both needed to be in the upper world, and she vanished for the second time, but now forever.

 George Frederick Watts - Orpheus and Eurydice

 Rubens, Orpheus and Eurydice

 Camille Corot, Orpheus Leading Eurydice from the Underworld

Orpheus swore he would never love another, and it may have been the steadfastness of this vow which caused certain wild women of Thrace to tear him limb from limb in a fit of jealousy. They threw his head into a river, and it kept on singing all the way to the sea.

 Gregorio Lazzarini,  Orpheus and Bacchante

 John William Waterhouse - Nymphs Finding the Head of Orpheus

 Gustave Moreau - Tracianische woman with the head of Orpheus and his lyre

 Gustave Moreau - Thracian Girl carrying the Head of Orpheus on his Lyre

Alexander Seon, The Lyre of Orpheus

Thursday, 10 May 2012

Tau symbol, The Lesser key of Solomon, Attis, and Adonis

Tau (uppercase Τ, lowercase ) is the 19th letter of the Greek alphabet. In the system of Greek numerals it has a value of 300.
Tau was derived from the Phoenician letter taw Phoenician taw.svg. Letters that arose from tau include Roman T and Cyrillic Te (Т, т).

The ankh, also known as key of life, the key of the Nile or crux ansata (Latin meaning "cross with a handle"), was the ancient Egyptian hieroglyphic character that read "eternal life", a triliteral sign for the consonants -n-. Egyptian gods are often portrayed carrying it by its loop, or bearing one in each hand, arms crossed over their chest.

Ankh-shaped mirror from the tomb of Tutankhamun, Valley of the Kings, Egypt

 Temple  Kom Ombo: Ankh

Facsimile of a vignette from the Book of the Dead of Ani. The sun disk of the god Ra is raised into the sky by an ankh-sign (signifying life) and a djed-pillar (signifying stability and the god Osiris) while adored by Isis, Nephthys, and baboons. The motif symbolizes rebirth and the sunrise.

 Pharaonic crown at the Palace Museum of Abedin,

The Tau Cross use in Christianity dates back since the latter's beginnings. It is most commonly used in reference to the Franciscan Order and Saint Francis of Assisi, who adopted it as his personal coat of arms after hearing Pope Innocent III talk about the Tau symbol. It is now used a symbol of the Franciscan Order. St. Anthony of Padua bore a cross in the form of a tau on his cloak.

                                                               The Tau cross

The Cross of Tau, named after the Greek letter it resembles, is suspected to have originated with the Egyptians. When a King was initiated into the Egyptian mysteries a tau was placed against his lips. It has been a symbol to many cultures before Christianity, including a mention in the Old Testament book of Ezechiel. It has been adopted by Christianity as a representation of the Cross. .

 Sebastien Bourdon, Moses and the Brazen Serpent
We find tau in Primeval, Chinese, Indian And Thibetan Talismans.
Theosophical Seal (version of emblem of Theosophical society, adopted late 19th century

Triple tau in masonry.
 The emblem of the Royal Arch Degree is called the Triple Tau, and is a figure consisting of three tau crosses. The Tau Cross, or Cross of St. Anthony, is a cross in the form of a Greek T. The Triple Tau is a figure formed by three of these crosses meeting in a point, and therefore resembling a letter T resting on the traverse bar of an H. This emblem, placed in the center of a Triangle and Circle - both emblems of Deity - constitutes the jewel of the Royal Arch as practiced in England, where it is so highly esteemed as to be called the "emblem of all emblems," and "the grand emblem of Royal Arch Masonry."

 Badge of a Knight of the Holy Sepulchre (Masonic Order)

According to Wilipedia, Tau  is identified with the bull in the astrological sign of Taurus.
 Francesco del Cossa, Allegory of April, Triumph of Venus

 Taurus: one of the twelve zodiacal signs ornating the chevet of the church Saint-Austremonius of Issoire (12th century), Auvergne, France.

 Windberg abbey church ( Lower Bavaria ). Altar of Saint Sabinus ( 1756 ): Astrological sign of Taurus ( bull ).

                                                                Cathedral d'Amiens.

                                                                    Taurus symbol

 The Palace of Tau in Reims, France, was the palace of the Archbishop of Reims. It is associated with the Kings of France, whose coronation was held in the nearby cathedral of Notre-Dame de Reims.
A large Gallo-Roman villa still occupied the site of the palace in the 6th and 7th centuries, and later became a Carolingian palace. The first documented use of the name dates to 1131, and derives from the plan of the building, which resembles the letter Τ (tau, in the Greek alphabet). Most of the early building has disappeared: the oldest part remaining is the chapel, from 1207. The building was largely rebuilt in Gothic style between 1498 and 1509, and modified to its present Baroque appearance between 1671 and 1710 by Jules Hardouin-Mansart and Robert de Cotte. It was damaged by a fire on 19 September 1914, and not repaired until after the Second World War.
The Palace was the residence of the Kings of France before their coronation in Notre-Dame de Reims. The King was dressed for the coronation at the palace before proceeding to the cathedral; afterwards, a banquet was held at the palace. The first recorded coronation banquet was held at the palace in 990, and the most recent in 1825.
The Lesser key of Solomon by S.L. Macgregor Mathers and Aleister Crowley
This edition of the Lesser Key of Solomon is based on manuscripts from the British Museum, edited by two prominent occultists. Although Mathers took lead on the body of the text, Crowley's literary fingerprints are all over this book, such as the polite sniping at A.E. Waite, the Preliminary Invocation, and the essay The Initiated Interpretation of Ceremonial Magic, which is classic Crowley.  

Magical Circle
This is the Form of the Magical Circle of King Solomon, the which he made that he might preserve himself therein from the malice of these Evil Spirits. This Magical Circle is to be made 9 feet across, and the Divine Names are to be written around it, beginning at EHYEH, and ending at LEVANAH, Luna.
(Colours.--The space between the outer and inner circles, where the serpent is coiled, with the Hebrew names written along his body, is bright deep yellow. The square in the centre of the circle, where the word "Master" is written, is filled in with red. All names and letters are in black. In the Hexagrams the outer triangles where the letters A, D, O, N, A, I, appear are filled in with bright yellow, the centres, where the T-shaped crosses are, blue or green. In the Pentagrams outside the circle, the outer triangles where "Te, tra, gram, ma, ton," is written, are filled in bright yellow, and the centers with the T crosses written therein are red.

The Lesser Key of Solomon or Clavicula Salomonis (the Clavis Salomonis, or Key of Solomon is an earlier book on the subject), is an anonymous 17th-century grimoire, and one of the most popular books of demonology. It has also long been widely known as the Lemegeton.
It appeared in the 17th century, but much was taken from texts of the 16th century, including the Pseudomonarchia Daemonum, by Johann Weyer, and late-medieval grimoires. Some of the material in the first section, concerning the summoning of demons, dates to the 14th century or earlier.
The Lesser Key of Solomon contains detailed descriptions of spirits and the conjurations needed to evoke and oblige them to do the will of the conjurer (referred to as the "exorcist"). It details the protective signs and rituals to be performed, the actions necessary to prevent the spirits from gaining control, the preparations prior to the invocations, and instructions on how to make the necessary instruments for the execution of these rituals.
The Goetia: The Lesser Key of Solomon the King (Clavicula Salomonis Regis) is a 1904 translation of the text by Samuel Mathers. It is essentially a manual that purports to give instructions for summoning 72 different spirits.
The first section, called Ars Goetia, contains descriptions of the seventy-two demons that Solomon is said to have evoked and confined in a brass vessel sealed by magic symbols, and that he obliged to work for him. It gives instructions on constructing a similar brass vessel, and using the proper magic formulae to safely call up those demons.

It deals with the evocation of all classes of spirits, evil, indifferent and good; its opening Rites are those of Paimon, Orias, Astaroth and the whole cohort of Infernus. The second part, or Theurgia Goëtia, deals with the spirits of the cardinal points and their inferiors. These are mixed natures, some good and some evil.
 You may find the list of 72 demons  at the link above.
 John William Watwerhouse, Magic Circle
Let's look at Magical Circle by Mathers & Aleister Crowley.

In the Hexagrams the outer triangles where the letters A, D, O, N, A, I, 

The Greek Ἄδωνις ( Adōnis is a variation of the Semitic word Adonai, "lord".
 Syrian Adonis is closely related to the Cypriot Gaus or Aos, to Egyptian Osiris, to Semitc Tammuz, and Baal Hadad, to the Etruscan Atunis and the Phrygian Attis.

ATTIS was a Phrygian vegetation god, the consort of the great Mother Cybele. He was forced by the goddess to castrate himself in a mad frenzy as punishment for his infidelity. Initiates into the eunuch priesthood of Cybele, called the Gallai, re-enacted the myth with their self-castration.
Attis was closely identified by the Greeks with Iasion, consort of the Great Mother in the Mysteries of Samothrake.
IASION was an agricultural here, the springtime consort of the goddess Demeter in the Samothracian mysteries. In myth, he lay with her in a thrice-ploughed field during the wedding celebrations of Cadmus and Harmonia  on the island which were attended by all the gods. When Zeus learned of the affair, he was angered and struck Iasion down with a thunderbolt. Some say Iasion and the agricultural hero  Triptolemos were afterwards placed amongst the stars in the form of the  constellation Gemini (the heavenly twins).

Triptolemos was a demi- god of the Eleusinian mysteries.

 Attis wearing the Phrygian cap. Louvre

 Statue of a reclining Attis at the Shrine of Attis in Ostia
Cybele was the great Phrygian Mother of the Gods, a primal nature goddess worshipped with orgiastic rites in the mountains of central and western Anatolia. The Greeks closely identified her with their own mother of the gods, the goddess Rhea. 
 Archaeological Museum in Milan,  Detail from the Parabiago patera: the chariot with Cybele and Adonis   Foto Giovanni Dall'Orto 

I think that it is Cybele and Attis.

Dionysus was taught the orgies by Cybele.
 Pseudo-Apollodorus, Bibliotheca 3. 33 :
"He [the young god Dionysus] went to Cybela in Phrygia. There he was purified by Rhea (Cybele) and taught the mystic rites of initiation, after which he received from her his gear and set out eagerly through Thrake [where he introduced the orgiastic cult]." 

Adonis ( Earths "lord"), in Greek mythology, the god of beauty and desire, is a figure with Northwest Semitic antecedents, where he is a central figure in various mystery religions. His religion belonged to women: the dying of Adonis was fully developed in the circle of young girls around the poet Sappho from the island of Lesbos, about 600 BCE, as revealed in a fragment of Sappho's surviving poetry.

 Birth of Adonis. Engraving by Bernard Picart

 Adonis Dream, Richard Franklin

                                                     Adonis, Louvre Museum


 John William waterhouse, The Awakening of Adonis

In the central myth in its Greek telling, Aphrodite (Venus) fell in love with the beautiful youth (possibly because she had been wounded by Eros's arrow). The most detailed and literary version of the story of Adonis is a late one, in Book X of Ovid's Metamorphoses. Aphrodite sheltered Adonis as a new-born baby and entrusted him to Persephone. The latter was also taken by Adonis' beauty and refused to give him back to Aphrodite. The dispute between the two goddesses was settled by Zeus (or by Calliope on Zeus' behalf): Adonis was to spend one-third of every year with each goddess and the last third wherever he chose. He chose to spend two-thirds of the year with Aphrodite.

 Annibale Carracci, Venus, Adonis and Cupid

 Athenaeus, Deipnosophistae 2. 69b-d (trans. Gullick) (Greek rhetorician C2nd to 3rd A.D.)

"Kallimakhos [grammarian C3rd B.C.], too, says that Aphrodite hid Adonis in a lettuce-bed, since the poets mean by this allegory that constant eating of lettuce produces impotence. So also Euboulos, in the Defectives, says: ‘Don’t put lettuce on the table before me, wife, or you will have only yourself to blame. For in that plant, the story goes, Kypris [Aphrodite], once laid out Adonis when he died; therefore it is dead men's food.’"
Ptolemy Hephaestion, New History Book 5 (summary from Photius, Myriobiblon 190) :
"Adonis, having become androgynous, behaved as a man for Aphrodite and as a woman for Apollo."
 Nicolas Mignard, Venus and Adonis

 Adonis was killed by a wild boar, said to have been sent variously by Artemis ( Diana), jealous of Adonis' hunting skills or in retaliation for Aphrodite instigating the death of Hippolytus, a favorite of the huntress goddess; or by Aphrodite's paramour, Ares, who was jealous of Aphrodite's love for Adonis; or by Apollo, to punish Aphrodite for blinding his son, Erymanthus. Adonis died in Aphrodite's arms, who came to him when she heard his groans. When he died she sprinkled the blood with nectar, from which sprang the short-lived anemone, which takes its name from the wind which so easily makes its petals fall. And so it is the blood of Adonis that each spring turns to red the torrential river, the Adonis River.

 Giuseppe  Mazzuoli, Death of Adonis

 Ptolemy Hephaestion, New History Book 1 (summary from Photius, Myriobiblon 190) :

"Erymanthus, son of Apollon, was punished because he had seen Aphrodite after her union with Adonis and Apollon, irritated, changed himself into a wild boar and killed Adonis by striking through his defenses."
 Jose de Ribera, Venus and Adonis
                                        Francisco de Goya, Venus Adonis
 Nicolas Poussin