Regarding a Primary Text for the Study of the Hymn to Kouros: An Ancient Mediterranean Form of Krishna


The Divine Brothers Krishna and Balaram

The Hymn that is analyzed in this important Textbook is all-important for understanding the worship of Helios Megistos Kouros on the Sacred Lotus Isle of Rhodes, and how this Heliopolis-related Trinitarianism is related to the Eastern worship of Radha-Krishna and Baladeva.  As with the primary Texts for the study of Asclepius and the Jewish Miniatures, to sort-out what is essential for our understanding requires some in-depth knowledge of the still-surviving cultus of Sri Sri Radha-Krishna and Baladeva. By comparing the living Vrindavan-Mathura Tradition of the Megistos Kouros Krishna to the ancient worship of the Megistos Kouros in the Mediterranean, we can actually understand what Prof. J.E. Harrison was unable to. She had no deep insight into the Great Living Tradition of the Megistos Kouros to illuminate her studies, but we do! Using the Living Radha-Krishna and Baladeva centric Tradition of Vaishnavism as a template, we can identify the essential elements of the Primal Megistos Kouros and Kore Divine Love Tradition, and avoid the confusion created by the later development of Astrology-related Greco-Roman Polytheism, Gnosticism and the many other adversarial thought-systems patronised by the slave-keeping ‘false gods of the world’.  In the beginning of the Rhodian-based Heliopolitan Asyla Federations, Kouros and Kore as God Ess dwelt on Earth as Polieus and Tyche in each of Their Sanctuaries. Their entire Nome or Temple City-State Society was the Incarnate Mystical Social Body of Their Vastu (Egyptian WASET) of Purusha/Polieus and Hladini Shakti Tyche. Today Their ancient Polis has now become a Parish and the Sacramental Social Body of the Polieus/Purusha is now the Sacramental Mystical Social Body of Jesus Christ Polieus/Purusha. In Vaishnavism and Pure Land Buddhism the ancient Theo-Centric Temple Societies of Purusha and Prakriti (Shakti) still exist, but they are no longer allied in great Asyla Temple City-State Federations as they once were in the past. 

The Advent of Lord Jesus Christ

Now, the present state of so-called ‘Hinduism’ is analogous to the late pre-Christian chaotic state of Mediterranean Regional Polytheism, Gnosticism and Philosophy, wherein countless schools of thought vied for the patronage of the powerful self-appointed ‘gods of the world’.

At the time of the Advent of Jesus Christ, still standing-apart from the countless thought-systems of the ‘false gods of the world’ were the Member Temples and City-States of the Heliopolitan Asyla Federations. In the Region, the Temple of Serapis in Alexandria Egypt was a part of a Great Heliopolitan Asyla Federation that Included the faithful Jews!

To understand the relationship of the Paradisical Bridal Mysticism worship of Kouros and Kore to the Royal Awe and Reverence worship of Polieus and Tyche, one only needs to study the Vaishnava Sources that describe in-depth the difference between Radha-Krishna and Balarama worship and the Royal worship of Sri Krishna-Vishnu in His countless Royal (Raja/Rex/Regent) ‘expansions’ as Vasudeva (Basileos /Bazodeo).

Even though the Hymn identifies KOUROS as the origin of ALL of the gods, Prof. Harrison still does not understand what this means, and continues to treat ‘Zeus’ as the Supreme Father God of the Greeks. Only ONE Greek ‘God’ was always the Megistos Kouros, and this was Helios of Rhodes. Zeus Fulgar the Lighting thrower and King of the ‘gods’ is just the Indra of the East. In His Bhagavad-Gita Krishna says that as the King of the Devas, He is Indra.

Once all of the different Vedic Age devas and devis ‘Gods and Goddesses’ were locally-worshiped ‘Expansions’, Theophanies, Forms or Incarnations of Kouros and Kore. Eventually these Manifestations of the Supreme God Ess were disconnected from their Origin, and turned into mundane astrological planetary regents or other mundane entities or forces to be feared and propitiated etc.

When anointed kings and queens ruled benevolently on behalf of Vasudeva and Vasudevi, (Basileos and Basilea) their temple communities prospered and collectively formed great catholic Asyla Federations of unity with diversity. As the worship of slave-keeping ‘false gods’ spread, it tore apart these alliances.

Harrison’s vast knowledge allows her to introduce into this Text many elements essential to the understanding of this process. She also connects Kouros to the Hero Herakles, and the ‘Sun’ Worship of Helios, but fails to make all of the right connections, because of the lack of information available to her, regarding the worship of Radha-Krishna and Baladeva. Surely if she had read Srila Prabhupada’s books, she would have recognised Krishna and Balarama as the Megistos Kouroi ‘Apollo and Dionysos’ and she would have studied the Kouros and Kore Cultus of Rhodes and the related Heliopolitan Religion of Egypt and the Levant ! All of her questions would have been answered. But, we now can answer them, thanks to the Vaishnava Acaryas who have preserved the Tradition of the Greatest Youths/Kouroi, Krishna and Balarama, Who Are the Origin of ALL of the Gods!

Their Beloved Rhoda/Radha is still our Holy Mother too! All Glories to Our Lady Mary-Mariam/Nari-Narayani Rosa Mystica, the Mystical Rose/Rhoda!

It has been decades since I had a copy to refer to. Your link is the first time that I have seen this excellent Text in a very long time! When I have time I will try to pull-out the most relevant pages. In the meantime, the most important thing to study is the Hymn to Kouros (Hymn of the Kouretes) itself. Prof. Harrison begins her analysis of the Hymn in her Introduction on page X and XI.

The Hymn begins on page 7 of Chapter One.   See footnote page 9 for a brief discussion of Kouros like the Sun God or bringer of sunlight and fruitful spring.
 P 11 footnote 3, nowhere in the Hymn does the name Zeus appear.

P 21 Zeus …’contaminatio with the child Dionysos.’P 22 How late rajarshic and tamasic polytheism misrepresents the Cosmic self-sacrifice of Lord Baladeva (Dionysos) as Yupa Dhvaja or Yagna Purusha. The Vedic Hymns celebrate this Sacrifice of Purusha in the Purusha Sukta, which are of the oldest strata of Vedic Hymns. Because the Self-Sacrificed Cosmic Purusha is the Source of all of the Vedic ‘Gods’ (Devas), and Lord Baladeva is the Source of all of the Vishnu Expansions, including the Purusha Avataras, it is Lord Baladeva (Bal-Yahu, Deva-Nyasa Dionysos) Who is the Source of all of the ‘Gods’. The Vedic Hymns addressed to these ‘Gods’ are really addressed to the Self-Sacrificed Cosmic Purusha in His Multi-Form.

The Three Modes of Nature Personified

At the request of God/Purusha, the Godly of the ages assist in His Cosmic Sacrifice and partake of His Purusha-ida or Sesha PRASADAM Remnants of His Sacrifice. The Orthodox Sattvic Vaishnavas have a theological system of transcendental idealism, physics and metaphysics in which to commemorate Purusha’s Cosmic Sacrifice with NON-BLOODY THANKS AND PRAISE OFFERINGS. This is described in the Bible as the Bread and Wine offering of the lineage of Melchezedek. Jesus as a Nazarite and Priest after the Order of Melchezedek, instituted His own commemorative Eucharistic Sacrifice as a sattvic non-bloody Thanks and Praise Offering of Bread and Wine! What the Classicists like Harrison do not understand, is that all of the bloody sacrifices that they are refering to are condemned as rajarshic and tamasic by the actual historically authentic worshipers of Krishna-Vishnu HARI-VASU. In His Gita, Sri Krishna describes worship in the 3 Modes (Gunas) of material nature, Goodness Sattva Guna, Passion Raja Guna, and Ignorance Tamo Guna. The Transcendental Godhead of Krishna-Vishnu-Atman is ONLY worshiped in the Mode of Goodness! All of the Universe worships ‘Purusha’, but only the Sattvic Vaishnavas worship Him in ‘the Beauty of Holiness’, and in Truth and Goodness. Others, not understanding God, sacrifice beasts in rajarshic sacrifices, or even humans in tamasic sacrifices.This discussion of actual human sacrifice and cannibalism, as opposed to mere initiation rites in Themis, should be studied in the light of Sri Krishna’s description of religion in the 3 modes in His Gita.
ElectronicJane Ellen HarrisonThemis: A Study of the Social Origins of Greek Religion
Cambridge : Cambridge University Press, 1912BL781.H32Digital Table of Contents

One response »

  1. Here is a very impressive connection between the Greeks and the Hebrews for you; The ancient “Hebrews” (Kabeiroi?) employed a group of loudly singing, warrior priests, to guard and carry the “Ark of God” (the cradle of Zeus?). These were called the “Korahites” (Kouretes), or “Korah’s sons” (“Korah bene,” Korybantes?). “… the Korahites, stood up to praise the LORD God of Israel with an exceedingly loud voice.” (2Ch 20:19).

    During the wandering of the Jews, there were several instances of the Israelites rising up to rebel against Moses, Korah and 250 of his followers were destroyed for doing so. (Other such rebellions include the golden calf incident and the episode of Baal-Peor.) The sons of Korah were preserved however and given their special responsibilities. They carried and guarded the Ark, not only singing loudly but also clashing cymbals and blowing trumpets. They were a group of warrior priests especially noted for their use of the sling and the bow.

    The myths of the Kouretes are easily derived from the story of the Korahites, notably the wandering of Io by Apollodorus (Apollod. 2.1.3). He says that in the course of Io’s (the Jew‘s) wanderings, Hera had the Kouretes carry off Epaphus (the Egyptian calf god Apis) from Egypt to Syria, for which Zeus destroyed them.

    They guarded/carried, not only the babes Zeus and Epaphus but also Dionysus/Zagreus calf gods all.

    Of course, this identification brings up a very disturbing notion, namely that the Ark of the Covenant and the statue of the golden calf were closely related spiritual cult objects, even taken for each other. Consider this; King David dancing naked in front of the Ark and in the company of other “worthless fellows” exposing themselves to the “servant” girls, (2 Samuel 6) was a phallic procession; the likes of which one would expect when Dionysus was taken to Thebes and Cadmus danced as in Euripides and his “Bacchae” (I shall identify these two incidents in an up coming article about Cadmus and David Part II).

    Everywhere the “Phoenicians” (residents of the land of Israel) went, they took with them the tradition of the Kouretes. Crete (where the religion of Zeus, as the bull god, was brought by Europa the maiden of Phoenicia), Rhodes and Samothrace (Cadmus), Carthage (Dido), and Phrygia were largely populated with people from the land of Israel, and were noted for the “mystery” religion of these same noisy, dancing, warriors.

    Don’t take my word for it, do the research for yourself. Let me help you;

    The Kouretes From Greek Mythology

    The Korybantes (Ancient Greek: Κορύβαντες) were the crested dancers who worshipped the Phrygian goddess Cybele with drumming and dancing. They are also called the Kurbantes in Phrygia, and Corybants in an older English transcription. The Kuretes were the nine dancers who venerate Rhea, the Cretan counterpart of Cybele, Mother of the Gods. A fragment from Strabo, book vii,[1] gives a sense of the roughly analogous character of these male confraternities, and the confusion rampant among those not initiated:
    Many assert that the gods worshipped in Samothrace as well as the Kurbantes and the Korybantes and in like manner the Kouretes and the Idaean Daktyls are the same as the Kabeiroi, but as to the Kabeiroi they are unable to tell who they are”
    These male dancers in armor, kept time to a drum and the rhythmic stamping of their feet. Dance, according to Greek thought, was one of the civilizing activities, like wine-making or music. The dance in armor (the “Pyrrhic dance” or Pyrriche [Πυρρίχη]) was a male coming-of-age initiation ritual linked to a warrior victory celebration. Both Jane Ellen Harrison and the French classicist Henri Jeanmaire[3] have shown that both the Kouretes (Κουρῆτες) and Cretan Zeus (called “the greatest kouros (κοῦρος)” in the Cretan hymn found in an inscription at Palaikastro)[4] were intimately connected with the transition of young men into manhood in Cretan cities.
    The Phrygian Korybantes were often confused by Greeks with other ecstatic male confraternities, such as the Idaean Dactyls or the Cretan Kouretes, spirit-youths (kouroi) who acted as guardians of the infant Zeus. In Hesiod’s telling of Zeus’s birth,[5] when Great Gaia came to Crete and hid the child Zeus in a “steep cave”, beneath the secret places of the earth, on Mount Aigaion with its thick forests; there the Cretan Kouretes’ ritual clashing spears and shields were interpreted by Hellenes as intended to drown out the infant god’s cries, and prevent his discovery by his cannibal father Cronus. “This myth is Greek interpretation of mystifying Minoan ritual in an attempt to reconcile their Father Zeus with the Divine Child of Crete; the ritual itself we may never recover with clarity, but it is not impossible that a connection exists between the Kouretes’ weapons at the cave and the dedicated weapons at Arkalochori”, Emily Vermeule observed.[6] Among the offering recovered from the cave, the most spectacular are decorated bronze shields with patterns that draw upon north Syrian originals and a bronze gong on which a god and his attendants are shown in a distinctly Near Eastern style.[7]
    Kouretes also presided over the infancy of Dionysus, another god who was born as a babe, and of Zagreus, a Cretan child of Zeus, or child-doublet of Zeus. The wild ecstasy of their cult can be compared to the female Maenads who followed Dionysus.
    Homer referred to select young men as kouretes, when Agamemnon instructs Odysseus to pick out kouretes, the bravest among the Achaeans” to bear gifts to Achilles.[9] The Greeks preserved a tradition down to Strabo’s day, that the Kuretes of Aetolia and Acharnania in mainland Greece had been imported from Crete.[10]

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    (Apollod. 2.1.3) Hera next sent a gadfly to infest the cow, and the animal came first to what is called after her the Ionian gulf. Then she journeyed through Illyria and having traversed Mount Haemus she crossed what was then called the Thracian Straits but is now called after her the Bosphorus. And having gone away to Scythia and the Cimmerian land she wandered over great tracts of land and swam wide stretches of sea both in Europe and Asia until at last she came to Egypt, where she recovered her original form and gave birth to a son Epaphus beside the river Nile. Him Hera besought the Curetes to make away with, and make away with him they did. When Zeus learned of it, he slew the Curetes; but Io set out in search of the child. She roamed all over Syria, because there it was revealed to her that the wife of the king of Byblus was nursing her son;

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    The Korahites From Hebrew Theology

    The record speaks with some emphasis of a line of Korahites doorkeepers.
    In the latest Old Testament times one Mattithiah, “the first-born of Shallum the Korahite,” held “the office of trust over the things that were baked in pans” (1 Chronicles 9:31). Shallum was “the son of Kore, the son of Ebiasaph, the son of Korah.” In this expression 15 or more generations are omitted between Ebiasaph and Kore, and perhaps as many between Kore and Shallum. The record proceeds to supply some of the omitted names between Kore and Shallum. The representative of the line in David’s time was “Zechariah the son of Meshelemiah” (1 Chronicles 9:21). In all periods the Korahites were “keepers of the thresholds of the tent.” Back in the time of “Phinehas the son of Eleazar,” “their fathers had been over the camp of Yahweh” (1 Chronicles 9:19,20). Zechariah was, in his time, “porter of the door of the tent of meeting” (1 Chronicles 9:21), and Shallum was still the chief of the porters (1 Chronicles 9:17). The record for David’s time supports and supplements this. It says that the doorkeepers, according to the arrangements made by David, included a Korahites contingent, its leading men being Meshelemiah and his son Zechariah (1 Chronicles 26:1,2,9,14), and that Meshelemiah was “the son of Kore, of the sons of Asaph.” Adopting the common conjecture that Asaph is here a variant for Ebiasaph, we have here the same abridgment of the genealogical list as in 1Ch 9.
    In 1 Chronicles 12:6 we have an account of 5 men who are designated as “the Korahites,” who joined David when he was at Ziklag–Elkanah, Isshiah, Azarel, Joezer, Jashobeam. They are described as expert warriors, especially with the bow and sling…
    More interesting, however, than the fighting Korahites who claimed succession from Moses to Nehemiah, are the. “sons of Korah” who were somehow connected with the service of song. One of the genealogies is introduced by the statement:
    “These are they whom David set over the service of song in the house of Yahweh, after that the ark had rest. And they ministered with song before the tabernacle of the tent of meeting, until Solomon had built the house of Yahweh in Jerus” (1 Chronicles 6:31,32). … In this way we are introduced to David’s 3 great leaders in choral and orchestral music. Among them Heman the Korahite has at first the place of primacy, though Asaph, later, comes to the front. The events just referred to are mentioned again, more in detail, in the account of David’s bringing the ark to Jerusalem.

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    According to Chronicles 9 and 26 and elsewhere in the writings of the Korahites were simply doorkeepers and guardians of the temple Possibly the late priestly story in Numbers 16 regarding the rebellion of Korahites and of the signal judgment that overtook them is the late traditional record of a rebellion of this guild of temple singers against the priests These were designated in post exilic days as the sons of Aaron that is the guild of priests that guarded the ark Hebrew ark In II Chronicles 20 however the Chronicler speaks of the Korahites singers but he assigns their activity to an early period in Israel’s history thus confirming the conclusions already drawn In the days of the Levites of the sons of the Kohathites and of the sons of the Korahites stood to praise Jehovah the God of Israel with an exceedingly loud voice
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    “And the Levites, of the sons of the Kohathites and of the sons of the Korahites, stood up to offer praise unto Yahweh, God of Israel, with an exceedingly loud voice.” (2nd Chronicles 20:19)

    Not only did the ground open and swallow all the men that pertained to Korah and their goods “alive,” a fire came from God and “consumed the two hundred and fifty men that offered incense” along with Korah (Numbers 6:32-35).

    One of their family’s duties was to carry the ark of the covenant.(Deuteronomy 10:8; I Chronicles 15:15)
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    Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Korah. (Jude 1:11)

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