JACKTHORN ZOMBIES RECIPE

JACKTHORN ZOMBIES RECIPE

Drinking Zombies tonight.  Transitions.  Life to death, but from death, life.  What had seemed dead may well be rising.  Is it a monster to be feared, or the riding of a sacred power in fleshly clothing?  Sons leave the homes of their fathers.  Loves die, loves are born.  Childhood is sprained and tested and traumatized.  Strength is summoned too soon.  Hearts ride on music, and spirits, and warming nights.  Cool breezes in windows that had long been closed.  Thorns and brambles, long roads, summer nights.  The sweet ecstatic creeping of divinity over my bewildered and adoring tongue.

JackTHorn Zombies Over ice, mix: 1 oz lime juice 2 oz apple juice 1 dash grenadine 1 dash peach schnapps 1 oz dark rum 1 oz coconut rum 1 oz Sailor Jerry spiced rum 4 oz pineapple juice Then top with a green maraschino cherry, a red one, and a big chunk of fresh cut pineapple, all impaled on a toothpick.  Lose your brains.

ceryneian-hind:

“Libera was the female Liber (Dionysus). She was sometimes identified with Ariadne. However the Roman poets usually called the god’s wife by her Greek name Ariadne.” ~Theoi.com

Anyone able to elaborate on this?  I’m curious if that means Adriadne is basically just his female-sexed counterpart/other half, so to speak?

flamendeorum:

This quote is probably from the Republic when the shadow of Numinism still stretched over Rome. In Numinism (the faith created by King Numa) the Dii are shapeless nameless genderless and all-encompassing. This means that Ecstasy could be prayed to using the name Liber or the name Libera probably depending on the gender of the worshiper or the specifics of the holiday/request. Over time the Romans adopted more Greek costumes and began to assign gender to their deities. This is where all that good ole Roman sync comes in. By Caesar’s time the divide was complete and Ecstasy gained two faces two names two bodies and two genders that it previously didn't have. I hope that clears things up some.

Yeah, I'm pretty sure that the Liber / Libera thing was Nuministic.  Liber is pretty strongly accepted as Dionysos, though.  Libera is generally accepted as Persephone or Ariadne -- and generally Ariadne can be thought of as an aspect of Persephone.  Remember, the Liberalia deities are the Aventine triad, three deities -- Liber, Libera, and Ceres.

It's more complicated than just Greek / Roman, of course, but as far as that goes, it was Dionysos / Bacchus.  Liber was a later splinter thing, basically.

When do you celebrate the sacred days?

So, all you Dionysians / Dionysiacs / Bacchites / etc out there, when do you celebrate the days -- Liberalia, for example?  How do you do the calculations and such to decide when to observe the sacred days?

XIX. TO PAN [HOMERIC HYMN TO PAN] Muse, tell me about Pan, the dear son of Hermes, with his goat’s feet and two horns—a lover of merry noise. Through wooded glades he wanders with dancing nymphs who foot it on some sheer cliff’s edge, calling upon Pan, the shepherd-god, long-haired, unkempt. He has every snowy crest and the mountain peaks and rocky crests for his domain; hither and thither he goes through the close thickets, now lured by soft streams, and now he presses on amongst towering crags and climbs up to the highest peak that overlooks the flocks. Often he courses through the glistening high mountains, and often on the shouldered hills he speeds along slaying wild beasts, this keen-eyed god. Only at evening, as he returns from the chase, he sounds his note, playing sweet and low on his pipes of reed: not even she could excel him in melody—that bird who in flower-laden spring pouring forth her lament utters honey-voiced song amid the leaves. At that hour the clear-voiced nymphs are with him and move with nimble feet, singing by some spring of dark water, while Echo wails about the mountain-top, and the god on this side or on that of the choirs, or at times sidling into the midst, plies it nimbly with his feet. On his back he wears a spotted lynx-pelt, and he delights in high-pitched songs in a soft meadow where crocuses and sweet-smelling hyacinths bloom at random in the grass. They sing of the blessed gods and high Olympus and choose to tell of such an one as luck-bringing Hermes above the rest, how he is the swift messenger of all the gods, and how he came to Arcadia, the land of many springs and mother of flocks, there where his sacred place is as god of Cyllene. For there, though a god, he used to tend curly-fleeced sheep in the service of a mortal man, because there fell on him and waxed strong melting desire to wed the rich-tressed daughter of Dryops, and there he brought about the merry marriage. And in the house she bare Hermes a dear son who from his birth was marvellous to look upon, with goat’s feet and two horns—a noisy, merry-laughing child. But when the nurse saw his uncouth face and full beard, she was afraid and sprang up and fled and left the child. Then luck-bringing Hermes received him and took him in his arms: very glad in his heart was the god. And he went quickly to the abodes of the deathless gods, carrying the son wrapped in warm skins of mountain hares, and set him down beside Zeus and showed him to the rest of the gods. Then all the immortals were glad in heart and Bacchie Dionysus in especial; and they called the boy Pan 2532 because he delighted all their hearts. And so hail to you, lord! I seek your favour with a song. And now I will remember you and another song also. Art - by Diego Almeida

Rob Brezsny:

"Poet Robert Bly says that to be wild is not to be crazy like a criminal or psychotic, but "mad as the mist and snow." It has nothing to do with being childish or primitive, nor does it manifest as manic rebellion or self-damaging alienation. The marks of wildness are a love of nature, a delight in silence, a voice free to say spontaneous things, and an exuberant curiosity in the face of the unknown. What do you say?"