Arête and the tenets of Solon

Ethics are at the very core of Hellenismos, and they support the heart of human life: arête, the act of living up to one's full potential. When one lives the way of arête, they live their life ethically, consciously, and in happiness. That is the true potential of arête: a life of happiness.

Living up to arête is not easy: it challenges up to be our best mentally, physically, and spiritually. It means taking control of our life, to become an active participant in it. To place blame only on yourself when things go wrong, and to keep trying to reach your goals, no matter what setbacks you suffer. Arête should become a way of life, and in that way of life, an ethical framework is essential. Ethics give you the tools to create internal order and consistent action. Both are necessary for happiness. Ethics will remove doubt, fears and regrets from your life, as you know exactly what you should and should not do to become the best you can be. 

The ancient Hellenes had many guidelines for this ethical framework. As such, Hellenismos is known for its highly developed ethical system, derived from ancient scripture like the Delphic Maxims I keep going on about as well as scholarly works like the Homeric Hymns, the Tenets of Solon, the Ethics of Aristotle (1,2), the Golden Verses of Pythagoras, the Philosophy of Epicurus, the Stoics, Works and Days by Hesiod and many, many others.

Today, I want to look into Solon and his tenets. Solon (Σόλων) was an Athenian statesman, lawmaker, and poet, who lived from 638 BC to 558 BC. He spend most of his adult life trying to legislate against political, economic, and moral decline in archaic Athens. His ideologies are often credited with having laid the foundations for Athenian democracy.

As a statesman, Solon put principles before expediency. In a time when Athens was struggling under the burden of civil war, his reforms strove to bridge the gap between the rich an the poor. He cancelled all debts, and purchased the freedom of all slaves, allowing everyone to start with a clean slate. This caused a massive financial crisis, for which new reforms were necessary, including new trade ties, and an halt in the export of all foodstuffs but olive oil, of which there was plenty. Solon did not stop there, however. Once he was given full legislative powers, he abolished political distinctions of birth in politics. Instead, he created four new groups:

• Thetes, the lowest group, who paid no taxes, provided no equipment city state or its army, and who were not eligible to hold an office of any kind.
• Zeugitae, the second lowest group, who paid tax at the lowest rate, provided body armor to the Athenian army, and who were eligible to hold office.
• Hippeus, the second highest group, who paid higher taxes at the middle rate, provided their own war horse when they served in the army, and they were eligible for higher offices.
• Pentacosiomedimni, the top class of citizens, who paid the highest amount of taxes, and were eligible for all top positions of government in Athens. Archons were chosen from this class.

Further political reforms brought stability to the political landscape, and eventually to the economic climate as well. From Diogénes Laértios (Διογένης Λαέρτιος), a Hellenic biographer, in his 'Lives of Eminent Philosophers':

"He was the first person also who assembled the nine archons together to deliver their opinions, as Apollodorus tells us in the second book of his Treatise on Lawgivers. And once, when there was a sedition in the city, he took part neither with the citizens, nor with the inhabitants of the plain, nor with the men of the sea-coast."

He gave the following advice, as is recorded by Apollodorus in his Treatise on the Sects of Philosophers (as written down by Laértios):

(1) Consider your honour, as a gentleman, of more weight than an oath.

(2) Never speak falsely.

(3) Pay attention to matters of importance.

(4) Be not hasty in making friends; and do not cast off those whom you have made.

(5) Rule, after you have first learnt to submit to rule.

(6) Advise not what is most agreeable, but what is best.

(7) Make reason your guide.

(8) Do not associate with the wicked.

(9) Honour the gods;

(10) respect your parents. 

Pausanias, in his 'Description of Greece', lists Solon as one of the seven sages whose aphorisms adorned Apollo's temple in Delphi (XXIV), and so it is not odd that many of Solon's tenets have a Delphinian counterpart in the maxims. These are common themes, reflected in most of the ethical teachings listed above. Common themes are honor, honesty, intelligent decision making, and family. Coincidentally--or perhaps not so much--these are also at the base of arête. 

• Monday, October 18, 2021
  ancient Hellenic culture Appollodorus arete Delphic Maxims Diogénes Laértios ethics Ethike Arete Hellenismos 101 Pausanias politics slavery slaves Solon

On the Delphic Maxims, Solon, and using common sense

 Growing up, my mother taught me a good few valuable lessons, but the one that has undoubtedly kept me out of trouble most was leaning to keep my mouth shut if I didn't have anything positive to contribute to the discussion. If all you're doing is pushing air and adding venom, then it's best to just remain silent. So, now I sit unraveling discussions out, I try not to take things personal, and when I contribute to any discussion, it is with respect to the other person, their opinion, and myself.

What I like most about our commandment-like scriptures--most notably the Delphic Maxims and the Tenets of Solon--is that they make sense. Following them helps you be a better person; to practice Arête, and you don't really need to study them at all to follow them. Most--if not all--made complete sense in the ancient Hellenic culture, and as our modern culture is inspired hugely by ancient Hellas, they are often still engrained within our own; if you're lucky, you are taught them at home, or in school, like to keep your mouth shut if you don't have something positive to add.

Almost all of the Delphic Maxims fit into the Tenets of Solon in some way. Take my example of keeping your mouth shut; it's the modern stating of the ancient maxim 'Restrain the tongue' (Γλωτταν ισχε). This maxim, along with  few other (most notably 'Control yourself' (Αρχε σεαυτου), 'Control anger' (Θυμου κρατει), 'Pursue honor' (Δοξαν διωκε), 'Long for wisdom' (Σοφιαν ζηλου), 'Exercise nobility of character' (Ευγενειαν ασκει), and 'Make just judgements' (Κρινε δικαια)) make up Solon's tenet of 'Make reason your guide'--or what I like to remember as the modern 'Think before you act'.

I am not an authority on ancient Hellenic philosophy, by far, but I do want to mention Plato and his student Aristotle for a moment, as we are discussing common sense. I love the English term 'common sense'. The Dutch equivalent means 'logical thought', and does not quite pack the same punch. Common sense implies that what is morally and ethically right or wrong is understood by the community which the individual is a part of; as such, actions are culturally understood to be either right or wrong. Plato believed in a Good that did not chance according to circumstances and individual folly (paraphrasing here, there is far more nuance in his actual writings). As such, the Platonic ideal is autarkia (αὐτάρκεια)--self-control and self-sufficiency--which would only be possible if we assume that our lives are under the sway of the idea of the Good that would be universal and therefore unchanged by any external circumstance.

Aristotle disagreed, saying that ethical deliberations and choices are always determined by the particular situation that we are in, where the right course of action can never be determined in advance. If human action were governed by rules--laws, maxims, tenets--then we would never have to deliberate about our actions, because it would always be clear and transparent what the correct action is. We would simply have to learn these rules in advance to be sure that we would not make the incorrect and unethical decision.

Taking an example from my more eclectic Pagan days: are you allowed to defend yourself against the burglar who enters your home and threatens to kill your family, even if it means killing him? This is why we have addendums to our laws; murder is forbidden, but if self-defense can be argued, you might walk away without (external) punishment.

The maxims and tents are guidelines, and if regarded as such, Plato's ideals of Good and autarkia are valuable, because just looking at the list of Delphic maxims, it is easy to envision these ideals were shared throughout the whole of Hellas. They even resonate well with modern society. Yet, as Aristotle points out, using maxims and tenets as laws is futile; there will always be situations where any of these guidelines will lead to an evil action, or one with great cost to the individual and those around him. Moderation is in order, therefore, and it so happens to be that that is one of the most important and well known Delphic Maxims: Nothing to excess (Μηδεν αγαν)

• Wednesday, June 30, 2021
  ancient Hellenic culture Aristotle Delphic Maxims ethics Hellenismos 101 Paganism Plato Solon temperance

Live without sorrow (Αλυπως βιου)

I am an active follower of the Delphic Maxims, and they are standard reading material for me. The one that always cuts the deepest, and it one of the most valuable ones in my life is number 90: 'live without sorrow' (Αλυπως βιου). I have struggled with that in my life, an it's good to have a reminder.

I should try to describe what I read when I read this maxim. To me, living without sorrow means to not dwell in the past, to accept your own actions, and to move past them if they were somehow shaming or less than up to par. For me, living without sorrow means to accept my own faults and strive to better them, without wearing myself down over events I cannot change.

In a Hellenistic perspective, this maxim goes hand in hand with a lot of others, mostly those which describe perfection. 'Control anger', for example, or 'make just judgements'; these type of maxims call for a perfect way of being. Yet, we are all human, and in some ways, that will always make us imperfect. What matters is that we strive to be the best we can be, to practice arête. If we fall or struggle in this quest sometimes, accept that it happened an move on. Better yourself.

It seems that, in this interpretation of the maxim, it clashes with another of the maxims: 'regret falling short of the mark' (Αμαρτανων μετανοει). It doesn't; 'live without regret' comes after regretting to accomplish what one sets out to do. Regret is a valuable and powerful emotional response. No only does it signal that our ethical framework is intact, it is also one of the ways we learn. Regret is a signal to examine events and draw conclusions from them. It offers a chance to learn. Getting stuck in that regret, however, is counterproductive.

Once lessons are drawn, it is time to move on, to leave the situation behind and put what has been learned to the test. You set new goals, once more, you will strive for perfection. You forget the regret, because you have a new purpose, new inspiration, to do and be better.

I have tried all my life to be perfect, and there are only two events in my life that I truly regret. These events still hurt to think about, although my examination of the Delphic Maxims has lessened the sting. After each event, I examined the situation and my behavior, and located the warning signs. I haven't relapsed into them so far, and I doubt I ever will. As such, I can live without sorrow that the original events took place... although there are still moments I wish they had not happened at all.

• Thursday, July 18, 2019
  arete athike arete Delphic Maxims personal Star Foster's Delphic Maxims

Arête and the tenets of Solon

Ethics are at the very core of Hellenismos, and they support the heart of human life: arête, the act of living up to one's full potential. When one lives the way of arête, they live their life ethically, consciously, and in happiness. That is the true potential of arête: a life of happiness.

Living up to arête is not easy: it challenges up to be our best mentally, physically, and spiritually. It means taking control of our life, to become an active participant in it. To place blame only on yourself when things go wrong, and to keep trying to reach your goals, no matter what setbacks you suffer. Arête should become a way of life, and in that way of life, an ethical framework is essential. Ethics give you the tools to create internal order and consistent action. Both are necessary for happiness. Ethics will remove doubt, fears and regrets from your life, as you know exactly what you should and should not do to become the best you can be. 

The ancient Hellenes had many guidelines for this ethical framework. As such, Hellenismos is known for its highly developed ethical system, derived from ancient scripture like the Delphic Maxims I keep going on about as well as scholarly works like the Homeric Hymns, the Tenets of Solon, the Ethics of Aristotle (1,2), the Golden Verses of Pythagoras, the Philosophy of Epicurus, the Stoics, Works and Days by Hesiod and many, many others.

Today, I want to look into Solon and his tenets. Solon (Σόλων) was an Athenian statesman, lawmaker, and poet, who lived from 638 BC to 558 BC. He spend most of his adult life trying to legislate against political, economic, and moral decline in archaic Athens. His ideologies are often credited with having laid the foundations for Athenian democracy.

As a statesman, Solon put principles before expediency. In a time when Athens was struggling under the burden of civil war, his reforms strove to bridge the gap between the rich an the poor. He cancelled all debts, and purchased the freedom of all slaves, allowing everyone to start with a clean slate. This caused a massive financial crisis, for which new reforms were necessary, including new trade ties, and an halt in the export of all foodstuffs but olive oil, of which there was plenty. Solon did not stop there, however. Once he was given full legislative powers, he abolished political distinctions of birth in politics. Instead, he created four new groups:

• Thetes, the lowest group, who paid no taxes, provided no equipment city state or its army, and who were not eligible to hold an office of any kind.
• Zeugitae, the second lowest group, who paid tax at the lowest rate, provided body armor to the Athenian army, and who were eligible to hold office.
• Hippeus, the second highest group, who paid higher taxes at the middle rate, provided their own war horse when they served in the army, and they were eligible for higher offices.
• Pentacosiomedimni, the top class of citizens, who paid the highest amount of taxes, and were eligible for all top positions of government in Athens. Archons were chosen from this class.

Further political reforms brought stability to the political landscape, and eventually to the economic climate as well. From Diogénes Laértios (Διογένης Λαέρτιος), a Hellenic biographer, in his 'Lives of Eminent Philosophers':

"He was the first person also who assembled the nine archons together to deliver their opinions, as Apollodorus tells us in the second book of his Treatise on Lawgivers. And once, when there was a sedition in the city, he took part neither with the citizens, nor with the inhabitants of the plain, nor with the men of the sea-coast."

He gave the following advice, as is recorded by Apollodorus in his Treatise on the Sects of Philosophers (as written down by Laértios):

(1) Consider your honour, as a gentleman, of more weight than an oath.

(2) Never speak falsely.

(3) Pay attention to matters of importance.

(4) Be not hasty in making friends; and do not cast off those whom you have made.

(5) Rule, after you have first learnt to submit to rule.

(6) Advise not what is most agreeable, but what is best.

(7) Make reason your guide.

(8) Do not associate with the wicked.

(9) Honour the gods;

(10) respect your parents. 

Pausanias, in his 'Description of Greece', lists Solon as one of the seven sages whose aphorisms adorned Apollo's temple in Delphi (XXIV), and so it is not odd that many of Solon's tenets have a Delphinian counterpart in the maxims. These are common themes, reflected in most of the ethical teachings listed above. Common themes are honor, honesty, intelligent decision making, and family. Coincidentally--or perhaps not so much--these are also at the base of arête. 

• Monday, July 8, 2019
  ancient Hellenic culture Appollodorus arete Delphic Maxims Diogénes Laértios ethics Ethike Arete Hellenismos 101 Pausanias politics slavery slaves Solon

If you are a stranger, act like one (Ξνος ων ισθι)

'If you are a stranger, act like one' is a Delphic Maxim that can be interpreted in many, many ways. I'm going to try to cover all the angles, but I am sure your interpretation of this maxim will be slightly different than mine, regardless. 

Traveling in ancient Hellas was not done on a whim. Most people stayed at home, or at least near their city or village, unless work or emergency called them away. The road could be a treacherous place, and the sea even more so. Family tended to stay close together, so people rarely had to travel out to visit parents or other loved ones. While there were mot certainly reasons to visit or move to other city states, a lot of people in ancient Hellas never had to, so why the maxim?

As I have written before, ancient Hellenic society was notoriously strict about who was part of it and who was not. If you were not a citizen, you were either a doûlos--slave--or a métoikos, more commonly referred to as 'metic'. All three classes had their parts to play in Classical Hellas. Métoikos were citizens of other Hellenic cities and beyond who came to Athens because of the unique opportunities the metropolis offered.

In ancient Athens, métiokos, while welcomed, were disadvantaged from the get-go. They had to register their status within a month of arrival. They had no political influence, were not entitled to governmental aid in case of emergencies, the could own no farm land or real estate unless they were given special permission by the government, and they were not allowed to procure a contract with the government to work the mines. They were, however, expected to enter the army, and pay taxes if they were wealth enough, like citizens. On top of that, they also had to pay a métoikos poll tax--the metoikon--which was twelve drachmas ($ 720,-) a year for men and six for women, as well as another special tax--xenikon telos--if they wanted to set up a stall in the market place.

Métiokos did have access to the judicial system; they could both prosecute others and be prosecuted themselves. Unlike citizens and very much like slaves, métiokos were not allowed to represent themselves; they needed a citizen to vouch for them--a sponsor, called prostates. Métiokos were entitled to take part in religious ceremony. Like slaves but unlike citizens, métiokos could be made to undergo judicial torture. The penalties for killing a métiokos were not as severe as for killing a citizen.

While citizens, métiokos and doûlos were indistinguishable in appearance and behavior, society functioned largely on their separation. Only Corinth and Athens had large populations of métoikos, but all city states had rules concerning their legal, religious, and societal status. Athens had the most lenient ones, but it was still easy for a métoikos to step out of line, and that could easily lead to a life of slavery. As such, knowing to 'act like a stranger' was a vital piece of knowledge for anyone choosing to visit or live in a city that was not the one he was born in. As such, the maxim in this regard does not so much allude to attitude, but awareness: a constant sense of knowing your place, even if you lived in a city for many years. You, as a métoikos, had a role to fulfill, and clear lines which not to cross. As such, specific behavior was asked of you, and you had to be familiar with these rules.

A second interpretation is related to xenia. Hospitality in ancient Hellenic was a complicated ritual within both the host and the guest has certain roles to fill and tasks to perform. Especially when someone unknown to the host came to the door, the ritual held great value. The host has many tasks in his process, but the guest has an important part to play as well: the guest is expected to be courteous and not be a burden to the host. The house was a sanctuary in ancient Hellas with a lot of social rules attached to it. Guests could not enter certain parts of the house, and male guests were kept away from women at all times. Long term guests had a slightly different statues, as they became part of the oikos, but they were still subject to restrictions when it came to social an religious behavior. Again, the maxim would have reminded guests to be mindful of their hosts and to be grateful to be included in the oikos of another.

The last point from ancient Hellas I want to make is religious. Métoikos and houseguests were almost always passive participants of religious rites. In the oikos, the kurios performed the rites, and in state festivals, Archons and priests performed that function. Métoikos were barred from attending a number of festivals. That said, the way Hellenic ritual structure worked, meant that even visitors of a city would recognize what was going on, and they would be able to partake of the rite fairly easily. There were undoubtedly differences between city states, but the basics were always there. This meant that rituals did not have to be adjusted for métoikos, and kharis would be preserved. In this spirit, I still call for standardization of practices within modern Hellenismos.

In a modern context, acting like a stranger, when you are one, means to be an attentive guest, to not overstay your welcome, to follow the rules of the house you are in and to ask for clarification if you are not sure what the host expects of you. It means investing time and energy into getting to know the place and people you are visiting, and to observe that this place and these people are not there to serve you: you are a guest, and as such, it is your place to follow their lead. To me, this maxim calls for modesty and attentiveness, and those are not bad virtues to foster within yourself. 

• Sunday, May 12, 2019
  ancient Hellenic culture Delphic Maxims Hellenismos 101 métoikos slavery slaves Xenia

Share the load of the unfortunate (Ατυχουντι συναχθου)

One of the questions I get often--usually from young people still living at home or others who have to practice in secret--is if dedicating time to do volunteer work counts as a way of dedication in the same way a sacrifice might. It doesn't, but that does not mean volunteer work is not important or does not have a place in Hellenismos!

The traditional manner of prayer is accompanied by physical sacrifice and is performed in a ritual context. A sacrifice to the Gods is a way of bonding, of kharis. It's a way of showing our devotion to the Gods and bringing Them, actively, into our homes and lives. It's a way of acknowledging Their greatness and recognizing our loyalty to Them.

Traditionally, dedicating activity is not a way to honour the Gods. After all, it does not relate to Them directly, does not strengthen our bond with Them and They get nothing out of it. The energy is directed at the people you are helping, not upwards to the Gods. A small portion of that energy might 'bleed' up to Them but it's not going to establish kharis in the same way as sacrifice does. But it does relate to Hellenismos.

Hellenismos is a religion of Gods and ethics. Both matter and they strengthen each other. We are called by the Theoi to practice arete, the act of living up to one's full potential. The term arete was applied to anything and anyone superior. It is linked to knowledge and wisdom as well as physical beauty. It could even be applied to an exceptionally well crafted vase, the person who made it or even the seller, who sold it for more than it was worth. Needless to say it is also applied to those who live an ethical life.

Living up to arête is not easy: it challenges up to be our best mentally, physically, and spiritually. It means taking control of our life, to become an active participant in it. To place blame only on yourself when things go wrong, and to keep trying to reach your goals, no matter what setbacks you suffer. Arête should become a way of life, and in that way of life, an ethical framework is essential. Ethics give you the tools to create internal order and consistent action. Both are necessary for happiness. Ethics will remove doubt, fears and regrets from your life, as you know exactly what you should and should not do to become the best you can be. 
A part of becoming that very best version of yourself is to help those who need help. That could be your friend who is struggling through a rough period, donating money to good causes (which is why Pandora's Kharis was founded), or donating your time and energy to those who need it. There is even a Delphic Maxim that adresses it:

"Share the load of the unfortunate (Ατυχουντι συναχθου)"

I read this as: give what you have to help them through, be it time, energy, skills, food and drink, clothes  or anything else. I apply it to the refugee crisis currently taking place and I apply it to simpeler things like always giving money to those trying to raise it for good causes. It means having an open outlook on life and realizing that you, most likely, are a lot better off than many people around you. That is certainly true in my case.

So no, volunteering your time is not a sacrifice to the Theoi as such but it makes you a better person to honour Them. So it matters and I feel we should all do something--anything we can. Practice Arete every day and kharis will come to you.

• Saturday, July 9, 2016
  ancient Hellenic culture arete Delphic Maxims Hellenismos 101 kharis personal requested post Star Foster's Delphic Maxims

Revisiting 'Think as a mortal'

"Would you mind writing a bit about the eleventh delphic maxim? "Think as a mortal". Have you already written about that one? I just find it very interesting, but I would like to hear your thoughts on it as well..... :))"

I actually wrote about this maxim in my third post ever on this blog, although I didn't go very deep into it then. The post boiled down to the following meaning: remember your place, especially in relation to the Gods. Porphyrios (Πορφύριος) (234 - 305 AD), a Neoplatonist, said in his 'Introduction to the logical categories of Aristotle' that:

"...difference is that by which each singular thing differs, for man and horse do not differ as to genus, for both we and horses are animals, but the addition of rational separates us from them; again, both we and the gods are rational, but the addition of mortal separates us from them." [Ch 3, par 4]

Human kind is said to be a step above animals because we have the ability to think about our actions and predict the consequences of those actions, but we are below the Gods, because we are mortal, and the Gods are deathless. As such, we are encouraged to use our ability to think logically about our actions and choose wisely, but always to keep in mind that life is ending for us, and we have only a limited span in which to accomplish what we want to accomplish. Unlike the Gods, we do not plan centuries ahead; we have only a limited number of years, and our goals should reflect this.

'Think as a mortal' is a reminder that we must not overstep our bounds. Like Arachne in the post I wrote before on this topic, we must remember our place and be content with it. We have been given a mind to think, and years to spend on this earth before Haides claims us, and we should make the most of that, without ever aspiring to be like the Gods. We are not Gods, we are human, and we must never, ever, forget that or risk hubris. Hubris--to recap--can be described as the act of willful or ignorant refusal to comply by the will of the Gods. It's a serious offense to the Theoi, and the Theia Nemesis had and has a full time job in punishing those who commit it.

The Theoi are always greater than us, and when we step out of line, They will put us back into it. Fear of the Gods has become something dirty--outdated--in the Pagan world, but within Hellenismos, fear of the Gods is not outdated at all; it's a cornerstone of the faith. Fear of the Gods, here, is not meant in the Christian sense where any sin committed is seen by God, and jeopardizes you place in heaven; here it is meant as a reminder of kharis: that the Gods look favourably upon those who honour Them properly. The implication here is, of course, that they do not look favourably upon those who do not honor Them properly, and this is correct, yet, committing hubris does not automatically mean that you will be punished by the Theoi; it simply means a drop in kharis.

Remembering our place as 'mortal rational animals' is exactly the goal of the maxim, in my opinion, and of all the maxims, I think it's one of the most important because it ties into both kharis and hubris; cornerstones of Hellenismos.

• Friday, June 27, 2014
  Delphic Maxims ethics Hellenismos 101 hubris kharis Nemesis Porphyrios requested post Star Foster's Delphic Maxims

On the Delphic Maxims and job interviews

I had a job interview yesterday for a job I really want. I am perfect for it--overqualified, even, but the daily tasks sound like so much fun, I honestly couldn't care less. The job interview went well; not only did I manage to answer the questions to at least my satisfaction, but I got a few laughs, managed to bond a little with every interviewer, and by the time I was done, I felt confident. I might not get the job, I might not even be invited for a second interview, but I can at least rest easy in the knowledge I did everything I possibly could--and did it right.

Yesterday's tiring and stressful event--because I detest job interviews--was one of those events in my life that had me reach for the Delphic Maxims and bury myself in my faith. Although my religion was only a topic of interest for three second someonewhere near the end, I am shaped by it so that it's my go-to solution to find peace in the face of adversity and to quiet my mind. While I as waiting for the interview to start, I was repeating Delphic Maxims in my head:

• Know Yourself (Σαυτον ισθι)
• Know your opportunity (Καιρον γνωθι)
• Use what you have (Χρω χρημασιν)
• Be courteous (Ευπροσηγορος γινου)
• Be accommodating in everything (Παςιν αρμοζου)
• Speak plainly (Αμλως διαλεγου)
• Control yourself (Αρχε σεαυτου)
• Do not boast in might (Επι ρωμη μη καυχω)
• Respect yourself (Σεαυτον αιδου)
• Use your skill (Τεχνη χρω)
• Do not begin to be insolent (Μη αρχε υβριζειν)

...and a few more I am forgetting now.

The Delphic Maxims--as I have stated time and time again--are at the basis of my faith, and I believe also at the basis of the Hellenistic faith in general. Not only are they reflectors of the culture our religion rose to greatness in, but they speak of the people our Gods want us to be. They give us ethical guidelines broad enough to apply to any situation--including job interviews, thankfully--but also specific enough to actually be helpful. I applied every single one of those at least once in the interview and hopefully came across as giving, caring, intelligent, and wise enough for my years. Hopefully, I also came off as humble in the face of something so daunting as selling yourself to a sceptical audience.

Job interviews are hard for me in that regard, as I practice temperance and honesty throughout my life. I don't lie, unless it really, really cannot be helped, nor do I accept a lie-by-ommission from myself. I don't boast about my abilities or skills, unless I am sure I can back up the claim with evidence or a test. This means I am often fearful of 'underselling' myself.

I came to a realization today: I care about my spiritual life more than any job on this planet. It's not exactly a new thought for me to entertain, but I realized yesterday that I would never betray my Gods and myself simply to lend a job--and yes, I realize I am overthinking this and that this great divide I am picturing here is mostly in my head. Yet, my head is where I spend most of my time, and at the end of the day, I need to be able to explain to myself why I did what I did that day. I need to live my own ethical life. If I got this job by presenting myself as different than I really am, I would not be pursuing that ethical life and be tainting myself with miasma.

In the end, any job interview will have you present the best you you can possibly be, and that's the way it's supposed to be. Yet, personally, I keep a close eye on the Delphic Maxims throughout this job hunting routine I find myself in: at the end of the day, I care more about spirituality than money, and value myself higher than any job. If landing a job requires me to lie about who I am and hide parts of me away, I would not want it unless there was no other way to survive. Luckily, I am in the position to be a little picky at this point in time.

Wish me luck on this endeavor, and may the Gods be with me. Whatever happens, I am happy with the way the interview went and the way I handled myself. I stayed true to myself and the Gods, and hopefully that came across.

• Wednesday, November 27, 2013
  Delphic Maxims ethics Hellenismos 101 miasma personal temperance

On Theo Bishop and progression

While I am no longer involved in the greater Pagan community, I still keep tabs on it through those who are. I still consider myself Pagan, after all. Through the grapevine, I heard about Theo Bishop's flirtation with Christianity and the subsequent outpour of feedback--both positive and negative.

Now, I have never met Theo, I hardly keep up with his blog, and I doubt we have actually exchanged words, written or otherwise. I like him, though. He's good people; eloquent, passionate, religious, and kind--as far as I can tell, anyway. I applaud him for following his desire for a closer connection to the divine.

I have struggled with my religious identity for years. I was never Christian, only varieties of Pagan, and msotly because I was searching for something that fit me well enough to call home. I have explained before that I don't like the term 'conversion'; it is too final, too painful. I prefer 'progression', indicating you take with you what you have practiced before and that that path will always be a part of you. For Theo, that past includes Christianity, and it has called out to him once more.

There are a lot of ways to feel about this; I can understand when people who joined Paganism through Theo, or who found their voice reflected in his, struggle with the loss. After all, his path is no longer yours, and that is difficult to deal with. On the other hand, no one has a claim to another person's life and religion. Just because Theo is a public figure as well as a practitioner does not mean he is obligated to remain changeless in his views and practice.

I have heard through the grapevine that some of the negative reactions to Theo's current religious truth are quite severe. It is always an emotional turn of events when we 'loose' one of our own; it leaves open the way for nay-sayers to Paganism to make this example a posterchild ("See? That Paganism thing is just temporary and [insert religion/path, especially Christianity] is much better: even one of their public figures came back to us"), and perhaps it even gets us to doubt our own decisions. That is something very few of us like to do, especially if you have been struggling with the same fears and doubts.

I want to say, though, that I often feel us Pagans, in general, put our public figures on too high a pedestal. While I have nowhere near the same pull as Theo has, this is the reason I keep telling people I'm just a girl with a pile of books: I'm just a person, I make mistakes and sometimes things change. To be clear: I have no intention of leaving Hellenismos; I am very secure in my faith and I have never felt so at home in a religion as I feel in Hellenismos. This is my faith, the Theoi are my Gods. That said, I believe all other Gods exist and are equally worthy of worship--I just won't be the one doing it.

The Delphic Maxims state: Know Yourself (Σαυτον ισθι). It's one of the best known maxims, and I think it's a valueable ideal to live up to. In the case of Theo, his attempts at getting to know himself better currently involve God and Jesus. I have no problem with that what so ever and wish him the best of his road to self-discovery and the discovery of the divine.

For all who oppose him--and please don't think the Hellenic community is without its share of similar events; Drew Campbell  comes to mind--I would like to offer another few maxim: Restrain the tongue (Γλωτταν ισχε), Make just judgements (Κρινε δικαια), and Deal kindly with everyone (Φιλοφρονει πασιν).

• Thursday, November 7, 2013
  bloggers I admire Christianity current affairs Delphic Maxims interfaith Paganism

On friends and friendship

There are not a lot of people on this planet I call friends. I can count them on two hands, actually, and I am incredibly blessed that there are so many. That might sound contradictory but it isn't. For all my blogging and 'baring', I am a very closed off person, emotionally speaking. Not when it comes to giving affection, but when it comes to receiving it. Let alone ask for it.

I know a lot of people, both in real life as on-line, and I am amicable with a lot of them; I rarely dislike someone and as a person, I am wired to help out anyone in need, no matter how distance of an aquaintance they are. Friends, however, have a special something; in general, I know friend-potential the moment hands are shook or the first words exchanged; it's an emotional familiarity that manifests itself right away in my heart. A soft spot, perhaps, or a sign that this is someone worthy enough to keep in my life (so don't screw it up).

I don't make friends easily because for someone to truly be a friend, I need to be able to open up to them about my life in the same way that I encourage them to. When I need help, they need to be the kind of people who give it. Surprisingly, this is the quality that tends to be missing in my amicable relationships, even when there is friend-potential. You see, I don't ask for help easily and I am even worse at accepting it. Emotionally, I am a very introvert person.

If you will indulge me a few more lines before I get to the point of this post, I would like to share a little bit more about myself, because I want to make clear what the words 'friend' and 'friendship' mean to me. I am the type of person who will drop everything in my life for a friend in need, who will go out of her way to make a friend feel better, even when I might not be doing so hot myself. My girlfriend has once called this my 'white-knight complex'; it boils down to feeling good when helping others.

On the flip side of my white-knight complex is that I am the type of person who handles her problems alone--which sometimes leads to disasterous results. I am the type of person who will assist in a deadly accident and then refuses to cry until home alone because she would rather be strong for others. I am the type of person who my girlfriend has learned to prod very carefully when in a fix; the type of person who responds better to silence than hugs when upset.

Before I get to the point of this post, I want to say that this has nothing to do with trust or my self-image; I trust people just fine, and I know and feel I am worth taking care of--but I don't want to impose and, as said, I feel best about myself when helping others. So if I feel comfortable and close enough to you to drop my myriad of walls, it's quite an event. There have been more people in my life whom I have felt able to open up to than friends on my list, unfortunately, mostly because very few people are willing to invest the same amount of time and availability in me as I have in them. That hurts sometimes, because when I open up, I open up completely.

Before I progressed into Hellenismos, I tended to give too much of myself with little to no emotional return. I didn't overstep my own bondaries, but it was exhausting. Hellenismos, however, has helped be funnel my 'complex' into a workable way to go through life; because no one can do everything by themselves, and I have no obligation to invest when those I give to will not give in return. It was Hesiod who said "be friendly to your friends, and go visit those who visit you" (Works and Days) This has become my motto when it comes to friendship: if I make the effort, eventually, you have to make the effort too. Human kharis.

I have found that my way of looking at friends and friendship is quite fitting for Hellenismos. If you look at the Delphic Maxims and the Tenets of Solon, it's clear that 'friendship' was a loaded word for these writers as well:

Solon wrote: "be not hasty in making friends; and do not cast off those whom you have made", and within the Delphic Maxims, you can find many examples along the same lines: help your friends (Φιλοις βοηθει), love friendship (Φιλιαν αγαπα), be kind to friends (Θιλοις ευνοει), do a favor for a friend (Φιλω χαριζου), give back what you have received (Λαβων αποδος), guard friendship (Φιλιαν φυλαττε)... Friendship is a rare and special commodity, one that comes with its own oaths, responsibilities and rewards. Once you make a friend, intend to keep them, and expect to work hard for them. That's the measure of a friend: how much you invest. In a time when your friend was also the person who went into battle with you, the person whom you had to trust to have your back when the fight was on, this was even more critical.

This post goes out to my friends--most of whom are half way around the world--some of you I have met in person, others I have merely spoken to or typed with. There are one or two amongst you with whom I have never discussed my affection for you; I don't think you know I count you as a friend. That's alright; perhaps it will happen one day. I want to thank my friends for seeing right through me and not letting me get away with hiding. I want to thank them for trusting me and letting me trust them in return. You, all ten of you, are my safe havens, the people I turn to when my head is driving me nuts, and when I can't do it alone anymore. I hope you know who you are, and what you mean to me. Because I love you, very much, and I don't tell some of you often enough.

• Wednesday, October 30, 2013
  ancient Hellenic culture Delphic Maxims personal Solon temperance

If you are a stranger, act like one (Ξνος ων ισθι)

I was absolutely sure I had already covered the Delphic Maxim 'If you are a stranger, act like one' (Ξνος ων ισθι) in a previous blog post, as it is one of my favorites. It was brought up on the Elaion Facebook page yesterday, and when I went to hunt for the post about that maxim on the blog, it simply was not there. Seeing as I doubt it grew legs and walked off, I need to rectify my error right away.

'If you are a stranger, act like one' can be interpreted in many, many ways. I'm going to try to cover all the angles, but I am sure your interpretation of this maxim will be slightly different than mine, regardless. Traveling in ancient Hellas was not done on a whim. Most people stayed at home, or at least near their city or village, unless work or emergency called them away. The road could be a treacherous place, and the sea even more so. Family tended to stay close together, so people rarely had to travel out to visit parents or other loved ones. While there were mot certainly reasons to visit or move to other city states, a lot of people in ancient Hellas never had to, so why the maxim?

As I have written before, ancient Hellenic society was notoriously strict about who was part of it and who was not. If you were not a citizen, you were either a doûlos--slave--or a métoikos, more commonly referred to as 'metic'. All three classes had their parts to play in Classical Hellas. Métoikos were citizens of other Hellenic cities and beyond who came to Athens because of the unique opportunities the metropolis offered.

In ancient Athens, métiokos, while welcomed, were disadvantaged from the get-go. They had to register their status within a month of arrival. They had no political influence, were not entitled to governmental aid in case of emergencies, the could own no farm land or real estate unless they were given special permission by the government, and they were not allowed to procure a contract with the government to work the mines. They were, however, expected to enter the army, and pay taxes if they were wealth enough, like citizens. On top of that, they also had to pay a métoikos poll tax--the metoikon--which was twelve drachmas ($ 720,-) a year for men and six for women, as well as another special tax--xenikon telos--if they wanted to set up a stall in the market place.

Métiokos did have access to the judicial system; they could both prosecute others and be prosecuted themselves. Unlike citizens and very much like slaves, métiokos were not allowed to represent themselves; they needed a citizen to vouch for them--a sponsor, called prostates. Métiokos were entitled to take part in religious ceremony. Like slaves but unlike citizens, métiokos could be made to undergo judicial torture. The penalties for killing a métiokos were not as severe as for killing a citizen.

While citizens, métiokos and doûlos were indistinguishable in appearance and behavior, society functioned largely on their separation. Only Corinth and Athens had large populations of métoikos, but all city states had rules concerning their legal, religious, and societal status. Athens had the most lenient ones, but it was still easy for a métoikos to step out of line, and that could easily lead to a life of slavery. As such, knowing to 'act like a stranger' was a vital piece of knowledge for anyone choosing to visit or live in a city that was not the one he was born in. As such, the maxim in this regard does not so much allude to attitude, but awareness: a constant sense of knowing your place, even if you lived in a city for many years. You, as a métoikos, had a role to fulfill, and clear lines which not to cross. As such, specific behavior was asked of you, and you had to be familiar with these rules.

A second interpretation is related to xenia. Hospitality in ancient Hellenic was a complicated ritual within both the host and the guest has certain roles to fill and tasks to perform. Especially when someone unknown to the host came to the door, the ritual held great value. The host has many tasks in his process, but the guest has an important part to play as well: the guest is expected to be courteous and not be a burden to the host. The house was a sanctuary in ancient Hellas with a lot of social rules attached to it. Guests could not enter certain parts of the house, and male guests were kept away from women at all times. Long term guests had a slightly different statues, as they became part of the oikos, but they were still subject to restrictions when it came to social an religious behavior. Again, the maxim would have reminded guests to be mindful of their hosts and to be grateful to be included in the oikos of another.

The last point from ancient Hellas I want to make is religious. Métoikos and houseguests were almost always passive participants of religious rites. In the oikos, the kurios performed the rites, and in state festivals, Archons and priests performed that function. Métoikos were barred from attending a number of festivals. That said, the way Hellenic ritual structure worked, meant that even visitors of a city would recognize what was going on, and they would be able to partake of the rite fairly easily. There were undoubtedly differences between city states, but the basics were always there. This meant that rituals did not have to be adjusted for métoikos, and kharis would be preserved. In this spirit, I still call for standardization of practices within modern Hellenismos.

In a modern context, acting like a stranger, when you are one, means to be an attentive guest, to not overstay your welcome, to follow the rules of the house you are in and to ask for clarification if you are not sure what the host expects of you. It means investing time and energy into getting to know the place and people you are visiting, and to observe that this place and these people are not there to serve you: you are a guest, and as such, it is your place to follow their lead. To me, this maxim calls for modesty and attentiveness, and those are not bad virtues to foster within yourself.

• Saturday, August 10, 2013
  ancient Hellenic culture Delphic Maxims Hellenismos 101 métoikos slavery slaves Star Foster's Delphic Maxims Xenia

On the Delphic Maxims, Solon, and using common sense

Growing up, my mother taught me a good few valuable lessons, but the one that has undoubtedly kept me out of trouble most was leaning to keep my mouth shut if I didn't have anything positive to contribute to the discussion. If all you're doing is pushing air and adding venom, then it's best to just remain silent. So, now I sit unraveling discussions out, I try not to take things personal, and when I contribute to any discussion, it is with respect to the other person, their opinion, and myself.

What I like most about our commandment-like scriptures--most notably the Delphic Maxims and the Tenets of Solon--is that they make sense. Following them helps you be a better person; to practice Arête, and you don't really need to study them at all to follow them. Most--if not all--made complete sense in the ancient Hellenic culture, and as our modern culture is inspired hugely by ancient Hellas, they are often still engrained within our own; if you're lucky, you are taught them at home, or in school, like to keep your mouth shut if you don't have something positive to add.

Almost all of the Delphic Maxims fit into the Tenets of Solon in some way. Take my example of keeping your mouth shut; it's the modern stating of the ancient maxim 'Restrain the tongue' (Γλωτταν ισχε). This maxim, along with  few other (most notably 'Control yourself' (Αρχε σεαυτου), 'Control anger' (Θυμου κρατει), 'Pursue honor' (Δοξαν διωκε), 'Long for wisdom' (Σοφιαν ζηλου), 'Exercise nobility of character' (Ευγενειαν ασκει), and 'Make just judgements' (Κρινε δικαια)) make up Solon's tenet of 'Make reason your guide'--or what I like to remember as the modern 'Think before you act'.

I am not an authority on ancient Hellenic philosophy, by far, but I do want to mention Plato and his student Aristotle for a moment, as we are discussing common sense. I love the English term 'common sense'. The Dutch equivalent means 'logical thought', and does not quite pack the same punch. Common sense implies that what is morally and ethically right or wrong is understood by the community which the individual is a part of; as such, actions are culturally understood to be either right or wrong. Plato believed in a Good that did not chance according to circumstances and individual folly (paraphrasing here, there is far more nuance in his actual writings). As such, the Platonic ideal is autarkia (αὐτάρκεια)--self-control and self-sufficiency--which would only be possible if we assume that our lives are under the sway of the idea of the Good that would be universal and therefore unchanged by any external circumstance.

Aristotle disagreed, saying that ethical deliberations and choices are always determined by the particular situation that we are in, where the right course of action can never be determined in advance. If human action were governed by rules--laws, maxims, tenets--then we would never have to deliberate about our actions, because it would always be clear and transparent what the correct action is. We would simply have to learn these rules in advance to be sure that we would not make the incorrect and unethical decision.

Taking an example from my more eclectic Pagan days: are you allowed to defend yourself against the burglar who enters your home and threatens to kill your family, even if it means killing him? This is why we have addendums to our laws; murder is forbidden, but if self-defense can be argued, you might walk away without (external) punishment.

The maxims and tents are guidelines, and if regarded as such, Plato's ideals of Good and autarkia are valuable, because just looking at the list of Delphic maxims, it is easy to envision these ideals were shared throughout the whole of Hellas. They even resonate well with modern society. Yet, as Aristotle points out, using maxims and tenets as laws is futile; there will always be situations where any of these guidelines will lead to an evil action, or one with great cost to the individual and those around him. Moderation is in order, therefore, and it so happens to be that that is one of the most important and well known Delphic Maxims: Nothing to excess (Μηδεν αγαν)

• Thursday, July 18, 2013
  ancient Hellenic culture Aristotle Delphic Maxims ethics Hellenismos 101 Paganism Plato Solon temperance

Live without sorrow (Αλυπως βιου)

I am an active follower of the Delphic Maxims, and they are standard reading material for me. The one that always cuts the deepest, and it one of the most valuable ones in my life is number 90: 'live without sorrow' (Αλυπως βιου). I have struggled with that in my life, an it's good to have a reminder.

I should try to describe what I read when I read this maxim. To me, living without sorrow means to not dwell in the past, to accept your own actions, and to move past them if they were somehow shaming or less than up to par. For me, living without sorrow means to accept my own faults and strive to better them, without wearing myself down over events I cannot change.

In a Hellenistic perspective, this maxim goes hand in hand with a lot of others, mostly those which describe perfection. 'Control anger', for example, or 'make just judgements'; these type of maxims call for a perfect way of being. Yet, we are all human, and in some ways, that will always make us imperfect. What matters is that we strive to be the best we can be, to practice arête. If we fall or struggle in this quest sometimes, accept that it happened an move on. Better yourself.

It seems that, in this interpretation of the maxim, it clashes with another of the maxims: 'regret falling short of the mark' (Αμαρτανων μετανοει). It doesn't; 'live without regret' comes after regretting to accomplish what one sets out to do. Regret is a valuable and powerful emotional response. No only does it signal that our ethical framework is intact, it is also one of the ways we learn. Regret is a signal to examine events and draw conclusions from them. It offers a chance to learn. Getting stuck in that regret, however, is counterproductive.

Once lessons are drawn, it is time to move on, to leave the situation behind and put what has been learned to the test. You set new goals, once more, you will strive for perfection. You forget the regret, because you have a new purpose, new inspiration, to do and be better.

I have tried all my life to be perfect, and there are only two events in my life that I truly regret. These events still hurt to think about, although my examination of the Delphic Maxims has lessened the sting. After each event, I examined the situation and my behavior, and located the warning signs. I haven't relapsed into them so far, and I doubt I ever will. As such, I can live without sorrow that the original events took place... although there are still moments I wish they had not happened at all.

• Monday, July 1, 2013
  arete athike arete Delphic Maxims personal Star Foster's Delphic Maxims

Arête and the tenets of Solon

Ethics are at the very core of Hellenismos, and they support the heart of human life: arête, the act of living up to one's full potential. When one lives the way of arête, they live their life ethically, consciously, and in happiness. That is the true potential of arête: a life of happiness.

Living up to arête is not easy: it challenges up to be our best mentally, physically, and spiritually. It means taking control of our life, to become an active participant in it. To place blame only on yourself when things go wrong, and to keep trying to reach your goals, no matter what setbacks you suffer. Arête should become a way of life, and in that way of life, an ethical framework is essential. Ethics give you the tools to create internal order and consistent action. Both are necessary for happiness. Ethics will remove doubt, fears and regrets from your life, as you know exactly what you should and should not do to become the best you can be. 

The ancient Hellenes had many guidelines for this ethical framework. As such, Hellenismos is known for its highly developed ethical system, derived from ancient scripture like the Delphic Maxims I keep going on about as well as scholarly works like the Homeric Hymns, the Tenets of Solon, the Ethics of Aristotle (1,2), the Golden Verses of Pythagoras, the Philosophy of Epicurus, the Stoics, Works and Days by Hesiod and many, many others.

Today, I want to look into Solon and his tenets. Solon (Σόλων) was an Athenian statesman, lawmaker, and poet, who lived from 638 BC to 558 BC. He spend most of his adult life trying to legislate against political, economic, and moral decline in archaic Athens. His ideologies are often credited with having laid the foundations for Athenian democracy.

As a statesman, Solon put principles before expediency. In a time when Athens was struggling under the burden of civil war, his reforms strove to bridge the gap between the rich an the poor. He cancelled all debts, and purchased the freedom of all slaves, allowing everyone to start with a clean slate. This caused a massive financial crisis, for which new reforms were necessary, including new trade ties, and an halt in the export of all foodstuffs but olive oil, of which there was plenty. Solon did not stop there, however. Once he was given full legislative powers, he abolished political distinctions of birth in politics. Instead, he created four new groups:

• Thetes, the lowest group, who paid no taxes, provided no equipment city state or its army, and who were not eligible to hold an office of any kind.
• Zeugitae, the second lowest group, who paid tax at the lowest rate, provided body armor to the Athenian army, and who were eligible to hold office.
• Hippeus, the second highest group, who paid higher taxes at the middle rate, provided their own war horse when they served in the army, and they were eligible for higher offices.
• Pentacosiomedimni, the top class of citizens, who paid the highest amount of taxes, and were eligible for all top positions of government in Athens. Archons were chosen from this class.

Further political reforms brought stability to the political landscape, and eventually to the economic climate as well. From Diogénes Laértios (Διογένης Λαέρτιος), a Hellenic biographer, in his 'Lives of Eminent Philosophers':

 

"He was the first person also who assembled the nine archons together to deliver their opinions, as Apollodorus tells us in the second book of his Treatise on Lawgivers. And once, when there was a sedition in the city, he took part neither with the citizens, nor with the inhabitants of the plain, nor with the men of the sea-coast."

 

He gave the following advice, as is recorded by Apollodorus in his Treatise on the Sects of Philosophers (as written down by Laértios):

(1) Consider your honour, as a gentleman, of more weight than an oath.
(2) Never speak falsely.
(3) Pay attention to matters of importance.
(4) Be not hasty in making friends; and do not cast off those whom you have made.
(5) Rule, after you have first learnt to submit to rule.
(6) Advise not what is most agreeable, but what is best.
(7) Make reason your guide.
(8) Do not associate with the wicked.
(9) Honour the gods;
(10) respect your parents. 

Pausanias, in his 'Description of Greece', lists Solon as one of the seven sages whose aphorisms adorned Apollo's temple in Delphi (XXIV), and so it is not odd that many of Solon's tenets have a Delphinian counterpart in the maxims. These are common themes, reflected in most of the ethical teachings listed above. Common themes are honor, honesty, intelligent decision making, and family. Coincidentally--or perhaps not so much--these are also at the base of arête.

• Thursday, May 2, 2013
  ancient Hellenic culture Appollodorus arete Delphic Maxims Diogénes Laértios ethics Ethike Arete Hellenismos 101 Pausanias politics slavery slaves Solon

Intend to get married (Γαμειν μελλε)

This Maxim is one of the ones that always makes me smile when I read it. Not because I think marriage is an institution that is for everyone or should be a goal in everyone's life but because of the underlying message of the Maxim; find stability in your life, find a home to return to at the end of the day.

In my previous blog post I wrote about Zeus and how He returns to His wife Hera every night despite his affairs. In the Odyssey, Odysseus's entire journey is aimed at going home to his wife Penelope. Marriage provides you with a stable foundation; it's family. Even if you are not close to your own ancestors, you can find and/or create love and shared DNA.

Marriage is a sacred institution. It's presided over by Hera and She can be petitioned concerning everything that surrounds it. As such, I always feel She is especially in change of this Maxim. If you want to honor Her, perhaps holding fast to this Maxim is a good way to start.

This Maxim inspires twofold;

• Live life looking for someone to settle down with
• When you find them, stay with them and be faithful to them (or else you'll probably be 'intending to get married' again)

We are social creatures. We like stability and thrive on love and praise. A spouse can provide that and even if you never find a partner to settle down with, it's the intend behind it that really powers this Maxim; go though life looking for a stable base to live from. Settle down. Stop wandering. Find maturity. Work. Share your life with the person or people you love. And never take it for granted. 

• Saturday, June 9, 2012
  ancient Hellenic culture Delphic Maxims Hera Odysseia Odysseus Penelope Star Foster's Delphic Maxims Zeus

PBP: Delphic Maxims

One of my little loves is ethics. I adore figuring out what makes me tick, where I draw the line and how different these lines can be for other people. As a result, I tend to have a fondness for ethical and moral codes placed upon us by our ancestors. Many traditions have a set of these. The Nine Noble Virtues for the Asatru, the Brehon Laws for the Druids, the Ten Commandments for Jews and Christians, the Laws of Ma'at for Kemetics, the Roman Virtues for the Romanitas and for Hellenics, they are the Delphic Maxims and there are a 147 of them.

I've been studying the Maxims for a while now and they hold such a simple and compelling truth that it's been hard to deny most of them. Alright, some are a little outdated (like maxim 95: rule your wife (Γυναικος αρχε)) but in general, it's sound advice for an honest, mortal life.

Throughout this blog, I will undoubtedly work through quite a few of the maxims as I apply them to my life or as they spring up from it. For now, I want to relay a bit about what they are and what they represent.

The maxims are said to be delivered by Apollon Himself to his Oracle at Delphi. They represent a honest, worthy way of living but are not to be taken as commandments. They are guidelines, forming a framework to life, without restraining the mortal soul. Because our ability to think and act for ourselves is a great good, even to the Theoi. In fact, it might have been a logical conclusion after receiving the gifts of Pandora.

The maxims are said to have been written down by the Seven Sages. They are usually identified as: Solon of Athens, Chilon of Sparta, Thales of Miletus, Bias of Priene, Cleobulus of Lindos, Pittacus of Mitylene and Periander of Corinth. Once noted down, they were shared with any who would listen.

I have heard people complain or joke that some of the maxims are virtually the same so there really should be fewer in the list. But the intention behind each and every one is different. An example:

Perceive what you have heard (Ακουσας νοει)

Observe what you have heard (Ακουων ορα)

Both, at first glance mean the same: to notice what is heard. But looking deeper, to perceive means not only to notice but also to discern and understand. To observe means not only to notice but to put into action that which is heard. It's a logical next step to perceiving that which is heard and both steps are equally important. Without perceiving, one could not observe and without observing, what is the point of perceiving? Both teach valuable lessons; in this case lessons that we tend to forget in our busy and hurried lives.

When was the last time you have really listened to someone and acted on it? When was the last time you have let someone truly listen to you without holding back out of fear, lack of time or shame. For me, it's been a while, especially the latter part. So now I blog. And the maxims have played a vital role in that.

Image taken from: Harry's Greece Travel Guide.

• Sunday, June 3, 2012
  ancient Hellenic culture Apollon Delphi Delphic Maxims ethics Hellenic Reconstruction Pagan Blog Project Pandôra Seven Sages Star Foster's Delphic Maxims virtues