Reader question: exorcisms?

Exorcisms have a long and varied history, and the best known version of it is the 'Major Exorcism' as performed by a Catholic priest. This rite is recorded in the Rituale Romanum which seems to date from around 1600 AD. How old the ritual itself is, I am not sure, but the concept of possession is most certainly ancient. The idea of the Major Exorcism is to establish that a demon has taken possession of a person--which should be measurable by certain signs like speaking in tongues and convulsing--and then to drive out the possessor by reciting ritual texts and presenting the creature with holy iconography. I was asked if there was something like an exorcism in Hellenismos.

The question makes a few assumptions that need to be addressed before answering your question:

1. Did the ancient Hellenes believe in possession?
2. Did they believe it was a bad thing?
3. Did the ancient Hellenes believe creatures which classically possess humans and/or animals existed?
4. Did they believe these creatures would, indeed, possess humans and/or animals?
5. Was it possible to cast out these creatures through religious (or even secular) rites?

The short answer to the first question is yes, they did. Certain Gods--especially wilder Gods like Dionysos and Pan were said to influence their followers in such a way that they became unaware of their surroundings and actions. The Maenads--followers of Dionysos, often female--in mythology at least are often portrayed as tearing people apart in their fit of madness and to see things while doing so. Most often, this is the way they are tricked into committing these acts. Almost always, they are inspired to do so by Dionysos Himself. The longer answer is a debate on if this constitutes possession as laid out by the Roman Catholic church. In the Rituale Romanum, the signs of possession are described as follows:

"[The] ability to speak with some facility in a strange tongue or to understand it when spoken by another; the faculty of divulging future and hidden events; display of powers which are beyond the subject's age and natural condition; and various other indications which, when taken together as a whole, build up the evidence."

As you can see, it leave a lot of room for interpretation. While the actions of the Maenads might fit part of the bill, it is more interesting to look at oracles as subjects of possession, as they tended to speak in tongues or riddles, divulge hidden events, and would often show physical signs of not being in control of their bodies. The oracle at Delphi is a classic example, and indeed, the ancient Hellenes believed the oracle possessed--not by an evil entity, but by a God; in this case, Apollon (for the majority of history anyway).

As such, I don't believe possession in these forms was considered a bad thing; it was the way the Theoi spoke to or through their followers, and in general, it was a much sought-out and desired skill of both mystery cults and divination.

Classical creatures who possess people according to the church are mostly demons, malevolent beings sent by the Devil or acting on their own accord. In general, their only goal is to bring pain and suffering to humanity. The word 'demon' comes from the ancient Greek root 'δαίμων'--'daímōn'. Hesiod gives us our first glimpse into daímōns as he writes about the five Ages of Man in 'Works and Days'. He gives us the following references:

"First of all the deathless gods who dwell on Olympus made a golden race of mortal men who lived in the time of Kronos when he was reigning in heaven. [...] But after earth had covered this generation -- they are called pure spirits dwelling on the earth, and are kindly, delivering from harm, and guardians of mortal men; for they roam everywhere over the earth, clothed in mist and keep watch on judgments and cruel deeds, givers of wealth; for this royal right also they received.

[...] then they who dwell on Olympus made a second generation which was of silver and less noble by far. It was like the golden race neither in body nor in spirit. [...] But when earth had covered this generation also -- they are called blessed spirits of the underworld by men, and, though they are of second order, yet honour attends them also." [ll. 109-120]

Hesiod's Ages speak of only one race who became daímōns; those of the Golden Age, yet those of the Silver and Heroic Age also received many honors after their passing, and they were held in high regard. Hesiod makes clear distinction between the Theoi and daímōns: the Theoi are Gods, daímōns are members of the Gold Age who gained immortality. This differentiation is much less pronounced in the writings of Hómēros, where God and daímōn are used virtually interchangeably.

This difference led to a misinterpretation of the nature of the race of the Silver Age: they became dangerous daímōns in the eyes of later writers (like Plato), and eventually the demons of Christianity. Yet, neither Hómēros or Hesiod ever intended them to be so: all daímōns were pure and Deathless; they acted as a policing force for humanity. Especially through Neo-Platonics comes the placement of daímōns between the Theoi and mankind. They are less powerful than the Theoi, with lesser domains; more concerned with the daily happenings of life than the Theoi are, but they, too, are immortal, and deserve honors. Daímōns fulfill an important role in mythology and life: all aspects of life can be overseen by Deathless beings, without taking away from--or needlessly adding to--the portfolio of the Gods.

A daímōn could also be a personal guardian spirit or the personification of a person's conscious--or even their muse--this idea seems to be a Neo-Platonic evolution of Hesiod's classical daímōns, popularized by Socrates (and his followers), who described his personal daímōn in his trial. From Plato's 'Apology':

 

"You have often heard me speak of an oracle or sign which comes to me, and is the divinity which Meletus ridicules in the indictment. This sign I have had ever since I was a child. The sign is a voice which comes to me and always forbids me to do something which I am going to do, but never commands me to do anything, and this is what stands in the way of my being a politician."

Daímōns had been separated from their Hesiodic cousins by then, but they were still considered positive forces. The later corruption of the term came from the Christians. The ancient Hellenes did not know demons in the way we know them now; the earliest mention I know of is from the Papyri Graecae Magicae, which also includes an exorcism rite. Note that this document can be dated anywhere from the 2nd century BC to the 5th century AD, and that it was Graeco-Roman/Egyptian in origin. It was a rather obscure document even in its time, but for this search, it might suffice. Note that it is in essence a Christian rite, though, and adresses the Christian God and pantheon.

Now, I would like to focus a moment on 'evil' entities the ancient Hellenes did believe in: ghosts. Ghosts were the people who could not find the entrance to the Underworld or who didn't have the money to pay Kharon for their passage. Those who were not properly buried were also doomed to wander the Earth for a hundred years. Interestingly enough, Hellenic heroes were also considered ghosts and were honored in the same type of rites as other types of ghosts.

The ancient Hellens held festivals in honor of ghosts, and the Theoi that presided over them, so they would be sated and appeased and would not haunt them. Most of these festivals included a holókaustos--a sacrificial offering given in its entirety to the Gods--and were solemn affairs, conducted at night and without an offering of wine.

This fear of spirits and other supernatural entities was named 'deisidaimonia' (δεισιδαιμονία). The ceremonies of riddance were known to the Hellenes as apopompai (ἀποποπμαί), 'sendings away'. There isn't a single word in the English language that conveys the practice. Closest would be, indeed, 'exorcism'.

It is important to note here that these 'exorcisms' weren't performed on people, but on the ghosts themselves and in short, they consisted of rites to ask the Gods (especially Hekate) to keep these unfortunate souls away from their homes and families, because the ghosts could bring misery down upon them. Possession was not part of the fear. Many rites in the ancient Hellenic religion--including monthly ones like the Deipnon--were apotropaic. Many of these rites were also linked to miasma.

Within Hellenic practice, miasma describes the lingering aura of uncleanliness in regards to a person or space through which contact is made with the Gods. Next to piety, being ritually clean is one of the most important things to adhere to within Hellenismos. Severe miasma needs to be cleansed by the Gods, and these rites were apotropaic in nature.

The answer to the question at hand is thus that it depends on the time period and your definition. Strictly speaking, the ancient Hellenes in general did not believe in possession, but did have specific rites to ward off the evil and miasmic. Later on, especially in cult worship, some forms of demon possession became a known issue, but by and large, demon possession did not occur until the Roman empire and the rise of Christianity. Perhaps it was a different understanding of the same thing, but the concept would have been foreign to the ancient Hellenes. By extension, exorcisms were too.

• Monday, August 30, 2021
  ancient Hellenic culture Apollon Christianity Delphi Dionysos Hekate Hekate's Deipnon holókaustos miasma Myth of the Five Ages Pan requested post Roman

PAT ritual announcement: The Bendideia

On the 19th of Thargelion, an Athenian festival for the Thrakian Goddess Bendis (Βενδις) was held. This festival, which went on into the night of the 20th of the month, was designed especially for Bendis, who was introduced to Attika by Thrakian métoikoi who took the opportunity to introduce their Goddess into the Athenian pantheon after the Oracle of Dodona decreed that Thrakian worshippers should be granted the right for ground to build a sanctuary on. Their shrine to Her was built on the hill Mounykhia, near to the temple of Artemis Mounikhia, with whom She was identified. The temenos was completed somewhere before 429 BC, and at least one Thrakian festival to the Goddess was held before the Athenians got involved. Would you like to involve yourself with Her worship as well? Elaion is hosting a PAT ritual for Her, Artemis and Hekate on May 31st at 11 am EDT.

The Goddess Bendis originated in Thrake, to the north of Hellas. Her cult was imported into Athens around 432 BC, at the outbreak of the Peloponnesian War between Athens and Sparta. Athens had always had close ties with Thrake, but besides the oracle's decree, it seems that the acceptance of the foreign cult into the city at this time was probably connected with Athens' military alliance with the Odrysian Thrakians, who supplied mercenaries throughout the war.

The Bendideia (Βενδίδεια) itself was celebrated in the port town of Peiraeeus. At first, only the Thrakians honored Her, but within a few years, the Athenians held their own procession alongside the Thrakians, theirs winding down from the Prataneion (Πρυτανεῖον)--the seat of government in ancient Hellas--in the morning  to the sanctuary of the Goddess in the Peiraios, while the Thrakian procession was entirely within the port town. The six-mile procession of the Athenians was so unusual, that a decree called for basins, water and sponges to bathe after it, and garlands. It seems obvious to place a meal here in the timeframe, followed by a period of rest until it became dark enough to perform the most telling of cult worship to the Goddess: an evening torch race on horseback; a true novelty. Plato, in his 'Republic' tells us a little it about this race:

"Polemarchus said to me: I perceive, Socrates, that you and our companion are already on your way to the city.

You are not far wrong, I said.

But do you see, he rejoined, how many we are?

Of course.

And are you stronger than all these? for if not, you will have to remain where you are.

May there not be the alternative, I said, that we may persuade you to let us go?

But can you persuade us, if we refuse to listen to you? he said.

Certainly not, replied Glaucon.

Then we are not going to listen; of that you may be assured.

Adeimantus added: Has no one told you of the torch-race on horseback in honour of the goddess which will take place in the evening?

With horses! I replied: That is a novelty. Will horsemen carry torches and pass them one to another during the race?

Yes, said Polemarchus, and not only so, but a festival will he celebrated at night, which you certainly ought to see. Let us rise soon after supper and see this festival; there will be a gathering of young men, and we will have a good talk. Stay then, and do not be perverse.

Glaucon said: I suppose, since you insist, that we must.

Very good, I replied."

What, exactly, Bendis presided over to either the Thrakians or the Athenians is unclear. She was identified mostly with Artemis, but not equated with Her, as She received a temple of Her own. Due to a connection with grain and the growth cycle of plants, she was identified with Demeter, and sometimes Persephone and/or Hekate. She was thus also associated with Selene.  Mostly, however, she was equated with Artemis Mounikhia.

In the Classical literature and in later traditions, Artemis was portrayed as a huntress; a savage and wild deity of nature, and a virgin maiden. Artemis Mounikhia, however, differed from this Classical image. The characteristics of this particular epithet of Artemis were in fact more similar to the cult of the moon Goddess Hekate. In Classical tradition, the holy day of Artemis was on the 6th day of the month, but the Mounikhia festival was instead held on the 16th day of Mounikhion, under the full moon, an element of the cult of Hekate. During the Mounikhia procession, round cakes with little torches were offered to the Goddess, corresponding directly to the torch races of the neighboring cult of Bendis.

It appears that Artemis Mounikhia was seen as a deity of protection, one connecting women with the moon cycle, and one which represents marriage, fertility and the protection of human life and nature. The physical proximity of the Bendis temple to that of Artemis Mounikhia, and the similarity of festival activities (such as the torch use in relation to the moon cycle) suggests their cults were similar and perhaps even linked. And through Artemis, Bendis is also linked to Hekate.

The worship of Bendis outside of Thrake and Athens never caught on; she was revered almost solely at these places. Yet, the Athenians seemed to have held Her in high regard for a Goddess not of their pantheon.

Will you be honoring Bendis with us on May 31st, at 11 am EDT? You can find the ritual here and the community page here.

• Sunday, May 23, 2021
  ancient Hellenic culture Artemis Artemis Mounikhia Athens Bendideia Bendis current affairs Elaion festivals Hekate Hellenic Reconstruction Hellenismos 101 PAT

Question Collections post 18

 I get a lot of questions from readers, and most of the time, the answers are fairly short. When I feel the question or the reply would be valuable to others as well, I make a post with a collection of them and post them in one go. Today is one of those posts.

"Is the agathos daimon a ouranic or chthonic being?"

I would say it's complicated? If I had to make a choice, I would say Ouranic, but like heroes, His worship has a link with, and a touch of, death. I wrote a detailed piece about Him long ago that might help?

~~~

"What power over mortals do heroes have? It is, of course, important to honor them because of the things they did in their lifetime, but what about now, when they're dead? How can they influence mortals?"

Heroes are complicated. Hero worship was very specific and it's a concept that translates with more difficulty than straight-up deity worship. In essence, heroes are the bridge between mortals and Gods. They were born  mortal (although often with a bloodline to the Gods) but through their deeds, they were rewarded with immortality themselves. They became Gods. Still, the lessons they teach us are all mortal lessons. Heroes were honoured more than worshipped, and we do that today as well. So heroes, like Gods, can be called on for counsel and aid, and like the Gods, you can establish kharis with them. But they don't judge us, not like the Gods anyway, because they were all just like us once.

 

~~~

 

"Tomorrow is Hekate's Deipnon. I've seen some posts about the calendar on your blog so... We should pray to Hekate tonight and not tomorrow's according to the Hellenic way, right? It's a bit confusing..."

I got this e-mail on the 17th, and yes, that was the evening of the Deipnon. For those of you confused by the placement of the Deipnon in relation to the moon, perhaps this post will help make the schedule clearer. I think it boils down to the fact that Hekate is a Khthonic deity and is thus worshipped at night, after dusk. Since the Hellenic day spreads from dusk on day one to dusk on day two, rituals for Kthonic deities need to be held in the night of day one, and ritual for the Ouranic deities during the daylight hours on the second day. 

~~~

"During my Hecate's Deipnon ritual, do I kneel when worshiping Hecate (she is, after all, a chthonic goddess, though I've heard she can be 'interpreted' in more than one way)?"

I tend to kneel for Hekate, yes. Her worship has gone through many stages of evolution, however, so a case can be made for either. She most certainly started out as an Ouranic deity, but with the introduction of the Homeric Hymn to Demeter--composed somewhere in the late seventh century BC or the sixth century BC--she becomes an Underworld Goddess, and She receives a Khthonius character. By the fifth century BC, as the Eleusian Mysteries are in full swing, Hekate's association with the crossroads emerges and by that time, she becomes an appropriation Goddess, associated with the cleansing of the home and whole-animal sacrifices. As this version of Her is associated mostly with the Deipnon, I tend to kneel, and I keep Her worship away from my main shrine, choosing a low altar instead to make the sacrifices.

~~~

"I would have a question, which is more to do with theology, than with worship and religious practice. Why do you think our gods are not perfect and can change, not just in character, but also in their domains, like Hecate?"

Hekate is an extreme example, of course, but many Theoi, indeed, change(d) throughout the years. I would not say this means They are not 'perfect' (what is perfect anyway?), simply that the Gods adapt with Their people. Life becomes more complicated, the wishes of worshippers change. Domains are divided between existing Gods and those added to the pantheon, imported from other places around the world. To quote Malcolm Reynolds: 'It's getting awfully crowded in my sky' ;-)
 

The Theoi adapt because we need Them to adapt. Look at modern worship: who do we pray to when we need a new job? Or when our computer breaks down? Who do we pray to we travel by airplane? Based on the domains we know the Theoi had in ancient times, we make assumptions and guesses, and eventually, domains shift and evolve to include our modern lifestyle: Zeus to guide us towards a new job, Hephaestos to help us with our computer issues, and Hermes to watch over our journey by plane, for example. And the Gods tend to be willing to adapt to the change out of Kharis with their worshippers.

• Friday, May 7, 2021
  Agathós Daímōn Hekate Hekate's Deipnon Hellenic Reconstruction Hellenismos 101 Heroes Question Collections Post requested post

Repost: Cats in ancient Hellas

I'm sorry this post is late. Our cat Hugo is very ill and it's been a long and sad few days. Some things fall by the wayside a bit, but I'm trying to keep up. A repost then, in honor of Hugo.

As you are probably all well aware, the ancient Egyptians were big fans of cats, and one of their main Goddesses, Bastet, Goddess of protection and motherhood, carried the head of one. Alexandria had a temple to Bastet, for example, so the ancient Hellenes would have come in contact with Her. Most likely not everyone, but at least a few of the ancient Hellenes would have equated Bastet with Artemis--especially in Late Antiquity. Bast was a lioness goddess of the sun throughout most of Ancient Egyptian history, but later she was changed into the cat goddess Bastet. She also was changed to a Goddess of the moon by Hellenes occupying Ancient Egypt toward the end of its civilization. In Hellenic mythology, Bast also is known as Ailuros. Hyginus, for example, in his 2nd century AD 'Astronomica' writes:

"Egyptian priests and some poets say that once when many gods had assembled in Egypt, suddenly Typhon, an exceedingly fierce monster and deadly enemy of the gods, came to that place. Terrified by him, they changed their shapes into other forms: Mercurius [Hermes] became an ibis [the god Thoth], Apollo [Apollon], the bird that is called Thracian [the god Horus], Diana [Artemis], a cat [the goddess Bastet]. For this reason they say the Egyptians do not permit these creatures to be injured, because they are called representations of gods." [2.28]

You can read more about this bit of mythology here.

Returning to ancient Hellas--and not so much the Roman era--the question of the cat as a pet in ancient Hellas is rather vexing. Modern Athens is home to countless feral cats, however, the status of the cat in ancient Hellas is unclear, as images of cats are fairly rare. This is obviously a sign that even if there is a God or Goddess of cats in the ancient Hellenic pantheon cats are most likely a side-line.

Cats were probably kept by Greek households as liminal animals--animals who were free to come and go as they pleased, roaming houses and streets alike. This may account for the fact that few cat bones have been found in domestic situations. Historically, the main reason to keep cats is to get rid of mice, only in ancient Hellas the job of 'mouser' seems to have been handled by weasels and ferrets, many of which were also considered liminal pets. Yet some clear representations of cats do exist, primarily on funeral stele. These show caps on leashes, or being shown off as prized possessions, so we do know that some cats were updated to the status of 'pet'. The comic playwright Aristophanes liked to include cats in his productions and often used the phrase 'the cat did it' for comic effect, as cats were blamed for things breaking in the household.

So no, there isn't a God or Goddess of cats, but there is a Goddess associated with cats: Hekate. There is one single piece of mythology I have to base this on: the myth of Galinthias, the nurse of Alkmene, transformed by the angry Eileithyia, but received by Hekate as her animal. Again, I have only late sources, second century AD again, although this time recorded by Antoninus Liberalis in his 'Metamorphoses':

"At Thebes Proitos had a daughter Galinthias. This maiden was playmate and companion of Alkmene, daughter of Elektryon. As the birth throes for Herakles were pressing on Alkmene, the Moirai (Fates) and Eileithyia (Birth-Goddess), as a favour to Hera, kept Alkmene in continuous birth pangs. They remained seated, each keeping their arms crossed. Galinthias, fearing that the pains of her labour would drive Alkmene mad, ran to the Moirai and Eleithyia and announced that by desire of Zeus a boy had been born to Alkmene and that their prerogatives had been abolished.

At all this, consternation of course overcame the Moirai and they immediately let go their arms. Alkmene’s pangs ceased at once and Herakles was born. The Moirai were aggrieved at this and took away the womanly parts of Galinthias since, being but a mortal, she had deceived the gods. They turned her into a deceitful weasel (or polecat), making her live in crannies and gave her a grotesque way of mating. She is mounted through the ears and gives birth by bringing forth her young through the throat. Hekate felt sorry for this transformation of her appearance and appointed her a sacred servant of herself." [29]

And Dionysos, He is God of wild, predatory, felines--of those felines who pose a wild threat, who can rip flesh and inspire fear. I doubt He looks out for the smaller felines as well, although of course you could ask if you have a feline companion you are worried about. Your best bet, though, would seem Hekate to me, as She has taken mercy on felines before.

• Tuesday, March 9, 2021
  ancient Hellenic culture Antoninus Liberalis Artemis Dionysos Eileithyia Hekate Hellenismos 101 Hera Hēraklēs Hyginus requested post

Hekate's crossroads

Hekate is extremely important to me in my household worship. Like some of the early ancient Hellenes, I view Hekate as Hesiod's Hekate, the single-faced Titan, who rules in heaven, on the earth, and in the sea. She is a Theia of childbirth--to both animals and humans--and it is She who bestows wealth on mortals, victory, wisdom, good luck to sailors and hunters, and prosperity to youth and to the flocks of cattle. Yet, if mortals do not deserve Her gifts, she can withhold them from them just as easily. After the Titanomachy, Zeus bestowed upon Her the highest of honors. This is the Goddess I honor daily during my nighttime rites, but I do integrate some later practices and thoughts about Her; including Her role as protector of the house and 'crossroad Goddess'.

Personally, when I hear 'crossroad Goddess', I think Supernatural's crossroad's demon. I think it's exactly this modern view of supernatural forces at crossroads that makes it difficult to understand Hekate's role as a Goddess of crossroads. I therefor don't use the tem 'crossroad Goddess', because it is somewhat deceiving; Her imagery would have stood at crossroads, and offerings were left there for safe travel, but the crossroads Hekate was most valued for protecting was the crossroads leading from the street to he home; a 'T'-shaped crossroads where Hekate ever vigilantly watches over the threshold. 

In this incarnation, She is a Goddess of purification, expiation, and protection, associated with thresholds and gates, both reaching back to the Underworld association. This view of Her dates back to about the fifth century BC, where Hesiod's views date back to about the seventh century BC. I wrote about the development of views on Hekate in this blog post about Her, and She has been worshipped in many ways throughout the ages.

As Cara Schulz so eloquently puts it in her talk about Hekate, Hekate guards the home from forces outside of it--both from natural and supernatural forces. Ancient Hellenic (especially Athenian) homes were walled off to create a courtyard; the only entrance to the home was a single door, and a single threshold. This was where Hekate's influence was felt. As such, Her influence is stationary; where Apollon and Hermes' protection extends to journeying and travels. Her worship is more domestic, at least for me.

There were statues of Hekate placed at three-way crossroads not leading to homes; these served the same purpose as 'threshold statuary', though; protection and purification. Much later, Christian, sources, warn followers away from 'placing devilish charms at springs or trees or crossroads' to alleviate illness. 

In modern household worship, Hekate's role is generally considered as an averter of evil; a protector who keeps misfortune, illness, danger, and bad luck away from the oikos. This is why She often shares shrine space with Hermes and Apollon, near the entrance to the home, or at the crossroads from the street to the driveway; a crossroads, indeed, but very different than some might imagine.

• Sunday, September 13, 2020
  ancient Hellenic culture Hekate Hellenismos 101 household worship requested post

Repost: The rings of household protection

There are many household Gods in the Hellenic religion and without some background knowledge about how ancient Hellenic houses are built up, it can become a bit of a conglomerated mess when trying to worship all in modern times.  Which God watches out over which area? And where should you place your shrines in a perfect world? And in a realistic world? Why don't we try to suss things out today, hm?

Ancient Hellenic homes were simple structures, made from clay, wood, and stone. The roofs were covered with tiles, or reeds, and the houses had one or two stories. Most houses were small, just a few rooms, with a walled garden or yard in the middle. Others, like the house above, were much larger. They were not solely homes, but often doubled as offices, shops, entertainment areas, and as a place of worship. In many cases, a large wall with a single door connected the house to the street, while insuring maximum privacy tot he occupants of the house. Rooms at the front of the house often served as store rooms or work shops. Other rooms in the house served as bedrooms, as a kitchen, bathroom, and smaller store rooms. Symposia were held in special rooms, reserved only for men. The only women who entered the male-only rooms were serfs. These rooms were called 'andron' (ανδρών). Female-only rooms were called 'gynaikon' (γυναικῶν).

The courtyard of the home often held a bômos, a free standing, raised, altar where the majority of household worship took place. Some houses also had a wall niche, an indoor worship area, either in a room especially designated for worship, or in the main family room. These altars were used to worship the Ephestioi (Εφεστιοι), the most personal of the household Theoi. These almost always included: Hestia, Zeus Ephestios (Overseer of the Hearth), Zeus Kthesios, and Agathós Daímōn. Worship of these deities was highly personal, and many other Theoi could be added to this worship list.

Hestia was represented by the hearth fire that was always kept burning. If it went out, the male head of household would go to the prytaneion (Πρυτανεῖον), the structure where state officials met and where the city kept a fire for Hestia burning day and night, for a new flame. All fires in the house were lit from this one fire, so Hestia would watch over everything and everyone inside the house. Zeus Ephestios was and is a more active defender of the home. He shields the actual structure of the house. Where Hestia watches over the occupants, Zeus Ephestios guards the very walls, the roof, the floor, and any possessions inside the structure. He was worshipped at the main altar.

Zeus Kthesios guards the pantry, and was honored there as well, where he had his own shrine, often adorned with a kathiskos. Agathós Daímōn and the ancestors were also worshipped at the main altar, although they may have had small shrines to themselves, especially in the case of wall niches.

In the courtyard of the house, the Herkeioi (Ἑρκειοι) were honored: those of the herkos or front court. Most notably, this was Zeus Herkeios (Ἑρκειος), protector of the enclosure of the house.

Just outside the house, and especially near the gate to the street, small shrines and altars were placed in honor of the less personal protectors: Apollon (sometimes in his epithet of 'Aguieus' (Ἀγυιεύς), protector of the streets, public places, and the entrances to homes), Hermes Propylaios, Hekate, and especially in Sparta, the Dioskouroi. Hēraklēs sometimes took the place of Apollon.

Zeus Herkeios' altar stood in the courtyard and He, from the inside of the house, protected against anyone wanting to harm the house or the family living in it. These altars were most often pillars, on or around which the offerings could be placed. Hermes, Apollon, and Hekate were represented by a pointy four-sided post. The top was reserved for Apollon, the bottom often held a niche where Deipnon offerings could be placed to Hekate, and Hermes' face (and sometimes his genitalia) was sometimes carved into the post. Hermes sometimes got his own post, called a 'herm', which was a rectangular post, with His face carved on top, and his genitalia carved out on the front.

So how does this translate to modern worship? The structure of houses has changed--many people don't even live in a house but in an apartment without a garden. So, how are the areas divided then? Let's start with a picture of a house with a garden, leading to the street:

The house itself is 'circle' one. It's the realm of the Ephestioi. Their influences reaches right up to the walls. If you live in an apartment, this circle encompasses your entire home. This is where your bômos is, where you might have a pantry shrine to Zeus Kthesios, where you might have a shrine for Hestia if you don't have a fireplace, and so on. This is the main circle of worship.

Then we move out to the garden: anything from the house onward that still belongs to you. In an apartment, this would be the balcony if you have one and arguable also the elevator or staircase and hallway leading to your apartment door. This is the domain of the Herkeioi. You could set up a small shrine near the front door to pour out some libations into. Do you live in an apartment? A flowerpot or plant is a perfect way to hide your little shrine. Do you want to bring things together even more? Zeus is whom is honored here most, and his sacred tree is the oak. Why not plant some acorns and water them with libations of water? This second 'circle' spans the area from the house to the street.

The third 'circle' is not a circle at all: it's a barrier. Just like ancient Hellenic cities often had gated walls, so does the home. There where the driveway, garden fence or building door meets the street, Hekate, Apollon and Hermes (amongst others)  stand tall to guard against any harmful influence from outside. It thus stands to reason that your shrine for Them belongs at that spot.

This third is of course the most tricky of shrines. It's a very visible spot and if you live in an apartment complex, you might not even have the option to put anything of yourself there. I have a friend who lives in an apartment in New York. She has a little mailbox in the entry hall, close to the outer door. At the back of it, she'd put a little bowl and leaves small offerings there whenever she goes to collect her mail. Inventive, hm? Another option would be to 'pull back' this barrier to the door of your house and make a shrine just inside or outside of it. That's what I did when I still lived in an apartment.

I hope this makes things a little clearer and you have a few more handholds to base your worship on.

• Monday, December 16, 2019
  ancient Hellenic culture Apollon daily practice Hekate Hermes household worship personal requested post Zeus

The most sacred place for Hellenic Polytheists

I was asked what I would say is the most sacred place for Hellenic Polytheists. I know they were expecting a temple or sacred site as an answer (and try the Acropolis, or any of the old temple sites for that... Delphi even...) but to me, the most sacred place for Hellenic Polytheists is their home, their oikos. Even in ancient times, the majority of daily worship took place there, and it was where the most personal of connections was made with the Gods.

Back in ancient Hellas, most religious activities surrounding the household revolved around the central hearth, which was the physical manifestation of Hestia. The male head of household, the kurios, presented slaves, children and his new wife to the heart fire so they became part of the oikos and fell under the protection of Hestia and the other household Gods.

The courtyard of the home often held a bômos, a free standing, raised, altar where the majority of household worship took place. Some houses also had a wall niche, an indoor worship area, either in a room especially designated for worship, or in the main family room. These altars were used to worship the Ephestioi (Εφεστιοι), the most personal of the household Theoi. These almost always included: Hestia, Zeus Ephestios (Overseer of the Hearth), Zeus Kthesios, and Agathós Daímōn. Worship of these deities was highly personal, and many other Theoi could be added to this worship list.

Hestia was represented by the hearth fire that was always kept burning. If it went out, the male head of household would go to the prytaneion (Πρυτανεῖον), the structure where state officials met and where the city kept a fire for Hestia burning day and night, for a new flame. All fires in the house were lit from this one fire, so Hestia would watch over everything and everyone inside the house. Zeus Ephestios was and is a more active defender of the home. He shields the actual structure of the house. Where Hestia watches over the occupants, Zeus Ephestios guards the very walls, the roof, the floor, and any possessions inside the structure. He was worshipped at the main altar.

Zeus Kthesios guards the pantry, and was honored there as well, where he had his own shrine, often adorned with a kathiskos. Agathós Daímōn and the ancestors were also worshipped at the main altar, although they may have had small shrines to themselves, especially in the case of wall niches.

In the courtyard of the house, the Herkeioi (Ἑρκειοι) were honored: those of the herkos or front court. Most notably, this was Zeus Herkeios (Ἑρκειος), protector of the enclosure of the house. And just outside the house, and especially near the gate to the street, small shrines and altars were placed in honor of the less personal protectors: Apollon (sometimes in his epithet of 'Aguieus' (Ἀγυιεύς), protector of the streets, public places, and the entrances to homes), Hermes Propylaios, Hekate, and especially in Sparta, the Dioskouroi. Hēraklēs sometimes took the place of Apollon.

Zeus Herkeios' altar stood in the courtyard and He, from the inside of the house, protected against anyone wanting to harm the house or the family living in it. These altars were most often pillars, on or around which the offerings could be placed. Hermes, Apollon, and Hekate were represented by a pointy four-sided post. The top was reserved for Apollon, the bottom often held a niche where Deipnon offerings could be placed to Hekate, and Hermes' face (and sometimes his genitalia) was  carved into the post. Hermes sometimes got his own post, called a 'herm', which was a rectangular post, with His face carved on top, and his genitalia carved out on the front.

Temples were of great importance to the many festivals of ancient Hellas, but nowhere was the worship of the Theoi so varied and extensive as in the home. Especially for modern practitioners who often lack temples and community, their own homes are the focal point of worship--as it should be, because at its core, Hellenismos is a household religion--a family religion--and I think that's beautiful.

• Saturday, September 28, 2019
  ancient Hellenic culture Apollon Hekate Hellenismos 101 Hermes household worship requested post Zeus

Repost: Cara Schulz on Hekate and the basics of Hellenismos

Ever so often, I repost something I published years ago, for the new generation of readers. This video is one of the things I'd like people coming into Hellenismos to view.

This is a video by Cara Schulz; a Google chat session where she spoke to The Order of Hekate about how Hekate was worshipped in ancient times, as well as the basics of Hellenismos. Her talk incorporates Hekate's Deipnon, Noumenia, Agathós Daímōn, household worship, household worship vs. state worship, the future of Hellenismos and interfaith work. It might look like a long video, but it's very worth it, especially once Cara gets on a roll.

Cara, for those unfamiliar with her, is a member of Hellenion, the largest Hellenic polytheist organization in the United States. Her workshops on Hellenismos have been held at some of the largest Pagan gatherings in the United States, including Pagan Spirit Gathering and Sacred Harvest Festival. She is also the Managing editor of the Pagan Newswire Collective and founder of International Pagan Coming Out Day.

• Wednesday, June 12, 2019
  Agathós Daímōn bloggers I admire Hekate Hekate's Deipnon Hellenismos 101 household worship Noumenia video

PAT ritual announcement: The Bendideia

On the 19th of Thargelion, an Athenian festival for the Thrakian Goddess Bendis (Βενδις) was held. This festival, which went on into the night of the 20th of the month, was designed especially for Bendis, who was introduced to Attika by Thrakian métoikoi who took the opportunity to introduce their Goddess into the Athenian pantheon after the Oracle of Dodona decreed that Thrakian worshippers should be granted the right for ground to build a sanctuary on. Their shrine to Her was built on the hill Mounykhia, near to the temple of Artemis Mounikhia, with whom She was identified. The temenos was completed somewhere before 429 BC, and at least one Thrakian festival to the Goddess was held before the Athenians got involved. Would you like to involve yourself with Her worship as well? Elaion is hosting a PAT ritual for Her, Artemis and Hekate on May 24th at the usual 10 am EDT.

The Goddess Bendis originated in Thrake, to the north of Hellas. Her cult was imported into Athens around 432 BC, at the outbreak of the Peloponnesian War between Athens and Sparta. Athens had always had close ties with Thrake, but besides the oracle's decree, it seems that the acceptance of the foreign cult into the city at this time was probably connected with Athens' military alliance with the Odrysian Thrakians, who supplied mercenaries throughout the war.

The Bendideia (Βενδίδεια) itself was celebrated in the port town of Peiraeeus. At first, only the Thrakians honored Her, but within a few years, the Athenians held their own procession alongside the Thrakians, theirs winding down from the Prataneion (Πρυτανεῖον)--the seat of government in ancient Hellas--in the morning  to the sanctuary of the Goddess in the Peiraios, while the Thrakian procession was entirely within the port town. The six-mile procession of the Athenians was so unusual, that a decree called for basins, water and sponges to bathe after it, and garlands. It seems obvious to place a meal here in the timeframe, followed by a period of rest until it became dark enough to perform the most telling of cult worship to the Goddess: an evening torch race on horseback; a true novelty. Plato, in his 'Republic' tells us a little it about this race:

"Polemarchus said to me: I perceive, Socrates, that you and our companion are already on your way to the city.

You are not far wrong, I said.

But do you see, he rejoined, how many we are?

Of course.

And are you stronger than all these? for if not, you will have to remain where you are.

May there not be the alternative, I said, that we may persuade you to let us go?

But can you persuade us, if we refuse to listen to you? he said.

Certainly not, replied Glaucon.

Then we are not going to listen; of that you may be assured.

Adeimantus added: Has no one told you of the torch-race on horseback in honour of the goddess which will take place in the evening?

With horses! I replied: That is a novelty. Will horsemen carry torches and pass them one to another during the race?

Yes, said Polemarchus, and not only so, but a festival will he celebrated at night, which you certainly ought to see. Let us rise soon after supper and see this festival; there will be a gathering of young men, and we will have a good talk. Stay then, and do not be perverse.

Glaucon said: I suppose, since you insist, that we must.

Very good, I replied."

What, exactly, Bendis presided over to either the Thrakians or the Athenians is unclear. She was identified mostly with Artemis, but not equated with Her, as She received a temple of Her own. Due to a connection with grain and the growth cycle of plants, she was identified with Demeter, and sometimes Persephone and/or Hekate. She was thus also associated with Selene.  Mostly, however, she was equated with Artemis Mounikhia.

In the Classical literature and in later traditions, Artemis was portrayed as a huntress; a savage and wild deity of nature, and a virgin maiden. Artemis Mounikhia, however, differed from this Classical image. The characteristics of this particular epithet of Artemis were in fact more similar to the cult of the moon Goddess Hekate. In Classical tradition, the holy day of Artemis was on the 6th day of the month, but the Mounikhia festival was instead held on the 16th day of Mounikhion, under the full moon, an element of the cult of Hekate. During the Mounikhia procession, round cakes with little torches were offered to the Goddess, corresponding directly to the torch races of the neighboring cult of Bendis.

It appears that Artemis Mounikhia was seen as a deity of protection, one connecting women with the moon cycle, and one which represents marriage, fertility and the protection of human life and nature. The physical proximity of the Bendis temple to that of Artemis Mounikhia, and the similarity of festival activities (such as the torch use in relation to the moon cycle) suggests their cults were similar and perhaps even linked. And through Artemis, Bendis is also linked to Hekate.

The worship of Bendis outside of Thrake and Athens never caught on; she was revered almost solely at these places. Yet, the Athenians seemed to have held Her in high regard for a Goddess not of their pantheon.

Will you be honoring Bendis with us on May 24th, at 10 am EDT? You can find the ritual here and the community page here.

• Thursday, May 23, 2019
  ancient Hellenic culture Artemis Artemis Mounikhia Athens Bendideia Bendis current affairs Elaion festivals Hekate Hellenic Reconstruction Hellenismos 101 PAT