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THREE QUEENS - TREIS VASILǼOHN - ΤΡΕΙΣ ΒΑΣΙΛΕΩΝ

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The Three Vasíleiai

The 
Three Vasíleiai (Basileiai; Gr. βασίλειαι, plural of βασίλεια. [1]) are great deities of Ællinismόs (Hellenismos; Gr. Ἑλληνισμός), the ancient Greek religion. Vasíleiai is the ancient Greek word meaning "queens." The succession of the Three Queens is told in the Orphic Rhapsodic Theogony.

Orphéfs (Orpheus; Gr. Ὀρφεύς), the great Thæológos (Theologian; Gr. Θεολόγος), described the primordial state of the Kózmos (Cosmos; Gr. Κόσμος) as an unknowable mixture. Within this mixture exist two fundamental substances, Earth and Water. The Three Queens are the progression of the receptive primordial substance Earth. The Six Kings are the progression of the active primordial substance Water. According to the mythology, a serpent emerged from the interaction of Earth and Water which generated an enormous egg; this egg is our universe. The egg split in two and the top part became Ouranós (Uranus; Gr. Οὐρανός) and the lower part became Yaia (Gaia; Gr. Γαῖα) [2].

The progression of the Three Vasíleiai is as follows:

1. Yaia (Gaia; Gr. Γαῖα)
2. Rǽa (Rhea; Gr. Ῥέα)
3. Íra (Hera; Gr. Ήρα)

The progression of the Six Kings is as follows:

1. Phánis (Phanes; Gr. Φάνης)
2. Nyx (Gr. Νύξ)
3. Ouranós (Uranus; Gr. Οὐρανός)
4. Krónos (Cronus; Gr. Κρόνος)
5. Zefs (Zeus; Gr. Ζεύς)
6. Diónysos (Dionysus; Gr. Διόνυσος)


Phánis and Nyx

In the Orphic Rhapsodic Theogony, the first two deities in the progression of Queens and Kings are Phánis and Nyx. These two deities are in the progression of Kings. They are impersonal Gods; they are great forces, but they cannot "hear your prayers," so to speak. Phánis is the primordial deity or divine power who, in the mythology, enters the Cave of Nyx and reveals what is pre-existent, but unexpressed, thereby "creating" the Kózmos (Cosmos; Gr. Κόσμος). 



The Pairs of Queens and Kings

Ouranós is the first personal deity in the progression of kings; the next two, Krónos and Zefs, are also personal Gods; unlike Phánis and Nyx, all three of these deities are conscious entities. These three male deities are paired with the Three Queens. The Three Queens are also personal deities. This pairing is described by theologists as marriage. The pairs of the Kings and Queens are as follows:

Yaia and Ouranós
Rǽa and Krónos
Íra and Zefs


Diónysos and Pærsæphóni

Diónysos is the sixth king and in this role he is known as the Klironómos (Cleronomus; Gr. Κληρονόμος), the heir or successor. As is described in the Orphic Rhapsodic Theogony, Phánis ruled over the Golden Age; Krónos ruled over the Silver Age [3] . When Zefs became king, he created a new generation of beings: our generation. This generation of creatures have immortal souls but, although we experience great beauty in our lives, we have bodies subject to death resulting from old age, illness, or violence. Our souls return in new bodies, sometimes male, sometimes female, as tiny creatures, insects and all the myriad fish and animals, and also as humans, in a sorrowful circle of births (κύκλος γενέσεως). Constrained by natural laws which even the Gods cannot violate, this is the best possible universe. But Zefs in his great wisdom and compassion contrived a means of release from our misery; he conceived a son, Diónysos, born to free us from the sorrowful circle of births by means of his Mysteries. Intimately involved in the plan of Zefs is the illustrious Goddess Pærsæphóni who holds a similar position in the progression of the Queens.



GLOSSARY

βᾰσίλειᾰ [], , basile/a Pi.N.1.39: fem. of βασιλεύς:— queen, princess, Od.4.770, Hdt.1.11, etc.; of Goddesses, Κύπρις β. Emp.128.3, cf. Hymn.Is.I, etc.; β. θεά.
 (L&S p. 309, left column, edited for simplicity.)


NOTES 

[1] The title of this page, Τρεῖς Βασιλέων, is in the genitive, which is how titles are presented in ancient Greek.

[2] Orphic fragment 57.

[3] Ἡσίοδος in Ἔργα καὶ Ἡμέραι (Works and Days) 109-201 describes five ages of man, assigning the Golden and Silver ages differently.




The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia; Gr. Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara; Gr. κιθάρα), the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. Ὀρφεύς).




PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as

 

, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.


The story of the birth of the Gods: Orphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages: 

Pronunciation of Ancient Greek             

 

Transliteration of Ancient Greek             

 

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