RCG-I Seasonal Salon Fall Equinox 2006

Gorgonic Reconstruction: Part I of II

At one time in ancient history, when the lands of Earth may have been closer together, and nomadic tribes regularly traveled far distances for knowledge and trade, three Gorgos were said to be descendants of Gaea. However, far from being monstrous offspring of Earth, it is most likely these Grim Ones were an original Moon Goddess Trinity of the ancient Mediterranean region. Pre-Hellenic mystics called the Moon ‘the Gorgon’s head’.

Much interplay of myths, images and worship crossed cultures within this highly nomadic region of tall ships and camel caravans which included what is now southern Italy to the north, ancient Lidya, Ephesus, and pre-Greco-Roman islands to the east (what is now western Turkey and Greek Isles), tribal/Berber communities of Egypt, Libya, Saudi, and Iran to the south and the areas now called Morocco, Tunisia and Spain to the west.

Attributes of this Grim Triple Goddess were: Stheno - the Strong One, the Stony Serpent, Euryale - the Wide-Roaming One, the Provider and Medousa - the Cunning One, the Clever Seductress (each Goddess aspecting a lunar phase, Crone, Maiden and Nymph respectively). Medousa for unknown reason was the only mortal according to myth. Thus depictions of Her demise at the hands of a conquering male warrior pervade later written accounts. Oddly, there are few myths, written or verbal, that exist of the other two.

Common symbology for this ancient triple Goddess was a representation of Universe – an eight rayed sun (Medousa), centrally supported by the dome of heaven (Euryale), with the divine serpent (or letter S) at its core (Stheno) - an interesting image given the relation of this trinity to the Moon. Perhaps the supporting central dome depicted not the heavens but the curve of Moon or Mother Earth.

It has been theorized by researchers of regional myth that several powerful aspects of these ancient Goddesses were diffused, combined, sifted through to remove harmful aspects and/or transferred through travel and time to Athena and other similarly named minor Gods and Goddesses: Anu, Janus, Anat, Triton, Eurynome, Rhea, Euridice, etc. Similar attributes and name references to deity can be found as far east as south India and islands of the southwest Pacific.

Thealogy to Zeus-ism:

Accounts of Perseus beheading Medousa symbolized both Hellenic overthrow of the southern Goddess' chief shrines and the stripping from Her priestesses of their Gorgonic masks and sacred horses. Lesser referenced Greek writers give more accurate accounts of how events may have occurred as follows:

"Medousa: She [who was] also called Gorgon. Perseus, the son of Danai and Pekos [Zeus], having learned all the mystic apparitions and wanting to establish for himself his own kingdom, despised that of the Medes. And going through a great expanse of land he saw a virgin maiden, hideous and ugly, and turning aside [to speak] to her, he asked 'what is your name?' And she said, 'Medousa'. And cutting off her head he despatched her as he had been taught, and he hung it up, amazing and destroying all who saw it. The head he called Gorgon, because of its sheer force." –translated from the Suidas 'Medousa'

“In the market-place of Argos is a mound of earth, in which they say lies the head of the Gorgon Medousa. I omit the miraculous, but give the rational parts of the story about her. After the death of her father, Phorkys, she reigned over those living around Lake Tritonis, going out hunting and leading the Libyans to battle. On one such occasion, when she was encamped with an army over against the forces of Perseus, who was followed by picked troops from the Peloponnesos, she was assassinated by night. Perseus, admiring her beauty even in death, cut off her head and carried it to show the Greeks. But Prokles, the son of Eukrates, a Karthaginian, thought a different account more plausible than the preceding. It is as follows. Among the incredible monsters to be found in the Libyan desert are wild men and wild women. Prokles affirmed that he had seen a man from them who had been brought to Rome. So he guessed that a woman from them, reached Lake Tritonis, and harried the neighbours until Perseus killed her; Athena was supposed to have helped him in this exploit, because the people who live around Lake Tritonis are sacred to her.” – from Pausanias 2.21.5-6

Of course, these variations from 2nd and 10th century ACE writings were rarely, if ever, used to formulate most common Perseus myths. The machismo of the Grecian army could not be depicted as possibly losing precious foreign ground to troops lead by a beautiful woman (Medusa). This would diminish general fear of the long arm of Rome throughout the empire.

Gorgo Origins and Parentage:

Earliest written references to location and parentage of Gorgons are from 8th century BCE writings of Theogony 270-282.

"And to Phorkys, Keto bore the Graiai ... and the Gorgones who, beyond the famous stream of Okeanos, live in the utmost place toward night, by the singing Hesperides: they are Sthenno, Euryale, and Medousa, whose fate is a sad one, for she was mortal, but the other two immortal and ageless both alike. Poseidon, he of the dark hair, lay with one of these, in a soft meadow and among spring flowers. But when Perseus had cut off the head of Medousa there sprang from her blood great Khrysaor and the horse Pegasos so named from the springs (pegai) of Okeanos, where she was born."

About the 5th century BCE a brief locational reference is given by Aristophanes which is repeated fifteen centuries later by Suidas.

"Gorgones Tithrasiai (Tithrasian Gorgons): Tithrasos [is a] river, or a location in Libya, where the Gorgons resided.”

Perhaps the river Tithrasos is a later name for Okeanos stream. Perhaps this river or stream was at one point referred to as Lake Tritonis mentioned by Plausanias. None of these locations are easily found on any ancient Mediterranean regional map. Begging the notion that these Three Grim Sisters existed before time itself and rational Greek writers and philosophers worked diligently to round out a narrative myth to categorize them.

Time and interpretation make descriptions vary leaving only the similarity that the Grim Ones are akin to the Grae Ones, both powerful images indeed. Several references state that Phorkys and Keto were creators of the Gorgonic triplets. In early writings of Hyginus, he contradicts himself by first stating: "From Gorgon and Ceto [were born]: Sthenno, Euryale, Medusa." -Hyginus Preface; then stating: “From Typhon the giant and [viperous] Echidna were born Gorgon ... From Medusa, daughter of Gorgon, and Neptunus [Poseidon], were born Chrysaor and horse Pegasus.” –Hyginus Fabulae 151. This further implicates a connection between Poseidon and the Gorgo but oddly says Medusa may have been daughter to one of Her Gorgon sisters.

Ancient Gorgo Imagery:

Amazingly, a Gorgonic image was placed on some of the first coins developed on Earth. These coins minted in the city of Lidya circa 450 BCE (See Pic A-D) used what was most likely a widely recognized concept. One used an anchor on the flip side either in reference to seafaring exchanges common to the region or to the mythic interplay of Poseidon with the Gorgo. Another used Medousa’s beautiful face on the back and Medousa’s vengeful face on the front. This image may have provided non-verbal pressure to keep each exchanger honest, a way of saying do not mess with the interchange of this currency.

Appollonia Pontika coin	Appollonia Pontika coin back view
Neaoplois coin	Neaoplois coin back view

Protective Gorgonic imagery can still be found. Recent research by Margeurite Rigoglioso on myth and stories in northeastern Africa further connect Neptune/Poseidon by correlating the Triton or triple arrow glyph with a myth similar to Ath-Enna/Medousa near a region thought to be Okeanos or Tithrasos. She indicates in her research that a triple arrow image was and still is prevalent as a symbol of protection. She has found this image painted on homes, walls and tents in an area whose people were associated with what is now a dry lake.

Oral traditions of northern Africa indicate, at one specific location where Ms. Rigoglioso photographed for her research, there are ruins of a circle of stone pillars which is revered as sacred to women of the regions current nomadic tribes. It is said at this location in ancient times a bride was outraged by an incident or the premise of her wedding and as she looked in anger at the crowd gathered, all the guests turned into stone. She was then and there transformed, and thus she walked out into the sands alone. Nomadic women call upon her when they are in need of protection, especially from men. Is this coincidence or part of an oral tradition of Goddesses to powerful to be contained in written form?