Walter F. Otto > Quotes

“He who begets something which is alive must dive down into the primeval depths in which the forces of life dwell. And when he rises to the surface, there is a gleam of madness in his eyes because in those depths lives cheek by jowl with life. The primal mystery is itself mad - the matrix of the duality and the unity of disunity.”
― Walter Friedrich Otto, Dionysus: Myth and Cult

“Man's experience tells him that wherever there are signs of life, death in in the offing. The more alive this life becomes, the nearer death draws, until the supreme moment - the enchanted moment when something new is created - when death and life meet in an embrace of mad ecstasy. The rapture and terror of life are so profound because they are intoxicated with death. As often as life engenders itself anew, the wall which separates it from death is momentarily destroyed. Death comes to the old and the sick from the outside, bringing fear or comfort. They think of it because they feel that life is waning. But for the young the intimidation of death rises up out of the full maturity of each individual life and intoxicates them so that their ecstasy becomes infinite. Life which has become sterile totters to meet its end, but love and death have welcomed and clung to one another passionately from the beginning.”
― Walter Friedrich Otto, Dionysus: Myth and Cult

“The picture of the bacchante who stands motionless and stares into space must have been well known. Catullus is thinking of her when he tells of the abandoned Ariadne, who follows her faithless lover with sorrowing eyes as she stands on the reedy shore ‘like the picture of a maenad.’ Indeed, melancholy silence becomes the sign of women who are possessed by Dionysus. […]
Madness dwells in the surge of clanging, shrieking, and pealing sounds, it dwells also in silence. The women who follow Dionysus get their name, maenads, from this madness. Possessed by it, they rush off, whirl madly in circles, or stand still, as if turned to stone.”
― Walter F. Otto, Dionysus: Myth and Cult

“In this way all violent bonds and orders are cancelled as if the freedom of the primal world had been restored with one blow. Man, too, is made open and true by this freedom. Wine, as Plutarch says so nicely, frees the soul of subservience, fear, and insincerity; it teaches men how to be truthful and candid with one another. It reveals that which was hidden. Wine and truth have long been associated in proverbs. It is a good thing, so it is said, to search for the truth in earnest conversation while one drinks wine, and agreements arrived at over a wine glass were at one time considered to be the most sacred and inviolable agreements.”
― Walter Friedrich Otto, Dionysus: Myth and Cult

“Wherever a great heart throbs and rages, wherever a liberating thought flares up, there Athena is present, summoned rather by heroic readiness than by humble supplication. From her own lips we hear that she is attracted by prowess, not by good will or devotion to her person. The men who can most surely rely upon her offer her no unusual reverence, and it is unthinkable that her assistance should ever be motivated by the exemplary obedience of her protégés.”
― Walter F. Otto, The Homeric Gods: The Spiritual Significance of Greek Religion

“A man who is awake in the open field at night or who wanders over silent paths experiences the world differently than by day. Nighness vanishes, and with it distance; everything is equally far and near, close by us and yet mysteriously remote. Space loses its measures. There are whispers and sounds, and we do not know where or what they are. Our feelings too are peculiarly ambiguous. There is a strangeness about what is intimate and dear, and a seductive charm about the frightening. There is no longer a distinction between the lifeless and the living, everything is animate and soulless, vigilant and asleep at once. What the day brings on and makes recognizable gradually, emerges out of the dark with no intermediary stages. The encounter suddenly confronts us, as if by a miracle: What is the thing we suddenly see - an enchanted bride, a monster, or merely a log? Everything teases the traveller, puts on a familiar face and the next moment is utterly strange, suddenly terrifies with awful gestures and immediately resumes a familiar and harmless posture.

Danger lurks everywhere. Out of the dark jaws of the night which gape beside the traveller, any moment a robber may emerge without warning, or some eerie terror, or the uneasy ghost of a dead man - who knows what may once have happened at that very spot? Perhaps mischievous apparitions of the fog seek to entice him from the right path into the desert where horror dwells, where wanton witches dance their rounds which no man ever leaves alive. Who can protect him, guide him aright, give him good counsel? The spirit of Night itself, the genius of its kindliness, its enchantment, its resourcefulness, and its profound wisdom. She is indeed the mother of all mystery. The weary she wraps in slumber, delivers from care, and she causes dreams to play about their souls. Her protection is enjoyed by the un-happy and persecuted as well as by the cunning, whom her ambivalent shadows offer a thousand devices and contrivances. With her veil she also shields lovers, and her darkness keeps ward over all caresses, all charms hidden and revealed. Music is the true language of her mystery - the enchanting voice which sounds for eyes that are closed and in which heaven and earth, the near and the far, man and nature, present and past, appear to make themselves understood.

But the darkness of night which so sweetly invites to slumber also bestows new vigilance and illumination upon the spirit. It makes it more perceptive, more acute, more enterprising. Knowledge flares up, or descends like a shooting star - rare, precious, even magical knowledge.

And so night, which can terrify the solitary man and lead him astray, can also be his friend, his helper, his counsellor.”
― Walter F. Otto, The Homeric Gods: The Spiritual Significance of Greek Religion

“Perhaps nothing separates modern man from the Greeks as much as his aversion to thinking about the human in terms of perfection. The artistic embodiment of the Homeric deities served as an optimal status criterion of the form and content of human perfection. Extremely elevated standards were maintained in physiognomy, creativity, and discernment, always with a view to the interconnectedness of warfare, wisdom, and beauty. Grandeur, prowess, dignity, and nobility seem available for all who act heroically and with nobility... As Otto deftly explains, only a spiritually poor age would think to reduce the human capacity for heroic action to a search for bourgeois comfort, safety, and happiness.”
― Walter F. Otto, The Homeric Gods: The Spiritual Significance of Greek Religion

“Cultus as a totality belongs to the monumental creations of the human spirit. To get a proper perspective of it, we must rank it with architecture, art, poetry, and music—all of which once served religion. It is one of the great languages with which mankind speaks to the Almighty, speaking to Him for no other reason than that it must. The Almighty or "God" did not earn these names of Almighty or God only by striking fear into man and forcing him to win His good will by favors.”
― Walter F. Otto, Dionysus: Myth and Cult

“What Athena shows man, what she desires of him, and what she inspires him to, is boldness, will to victory, courage. But all of this is nothing without directing reason and illuminating clarity. These are the true fountainheads of worthy deeds, and it is they which complete the nature of the goddess of victory. This light of hers illumines not alone the warrior in battle: wherever in a life of action and heroism great things must be wrought, perfected and struggled for, there Athena is present. Broad indeed is the spirit of a battle-loving people when it recognizes the same perfection wherever a clear and intelligent glance shows the path to achievement, and when no mere maid of battle can be adequate.”
― Walter F. Otto, The Homeric Gods: The Spiritual Significance of Greek Religion

“The fullness of life and the violence of death are equally terrible in Dionysus. The Greek endured this reality in its total dimensions and worshipped it as divine.”
― Walter Otto

“Perhaps nothing separates modern man from the Greeks as much as his aversion to thinking about the human in terms of perfection. The artistic embodiment of the Homeric deities served as an optimal status criterion of the form and content of human perfection. Extremely elevated standards were maintained in physiognomy, creativity, and discernment, always with a view to the interconnectedness of warfare, wisdom, and beauty. Grandeur, prowess, dignity, and nobility seem available for all who act heroically and with nobility. However, this is only so because it is not the mediocrity of the rabble that is being elevated to the pinnacle of human worthiness... As Otto deftly explains, only a spiritually poor age would think to reduce the human capacity for heroic action to a search for bourgeois comfort, safety, and happiness.”
― Walter F. Otto, The Homeric Gods: The Spiritual Significance of Greek Religion

“All of antiquity extolled Dionysus as the god who gave man wine. However, he was known also as the raving god whose presence makes man mad and incites him to savagery and even to lust for blood. He was the confidant and companion of the spirits of the dead…The flowers of spring bore witness to him, too. The ivy, the pine, the fig tree were dear to him. Yet far above all of these blessings in the natural world of vegetation stood the gift of the vine…Dionysus was the god of the most blessed ecstasy and the most enraptured love. But he was also the persecuted god, the suffering and dying god, and all whom he loved, all who attended him, had to share his tragic fate.”
― Walter Otto

“It is true that the worlds of the other gods are not without paradox. But none of these worlds is as disrupted by it as the world of Dionysus. He, the nurturer and the god of rapture; he, the god who is forever praised as the giver of wine which removes all sorrow and care; he, the deliverer and healer, “the delight of mortals”, “the god of many joys”, the dancer and ecstatic lover, “the bestower of riches”, the “benefactor” – this god who is the most delightful of all the gods is also the most frightful. No single Greek god even approaches Dionysus in the horror of his epithets, which bear witness to a savagery that is absolutely without mercy. In fact, one must evoke the memory of the monstrous horror of eternal darkness to find anything at all comparable. He is called the “render of men”, “the eater of raw flesh”, “who delights in the sword and bloodshed”. Correspondingly we hear not only of human sacrifice in his cult but also of the ghastly ritual in which a man is torn to pieces.”
― Walter Otto

“The visage of every true god is the visage of a world. There can be a god who is mad only if there is a mad world which reveals itself through him. Where is this world? Can we still find it? Can we appreciate its nature?”
― Walter Otto