Do not be discontented by life (Τω βιω μη αχθου)

Today is a busy day so I'm doing a short one, one of the Delphic Maxims; 'do not be discontented by life' (Τω βιω μη αχθου).

We are all told our fate soon after we are born. At night, the Moirae (Μοιραι)--better known as the Fates--enter the room where the newborn lies and they whisper their destiny into their ear. They are the only ones who can do this, as they have spun the threads that make up our fate. Mothers can invite the Moirae by leaving offerings on a table in the nursery. If they wait long enough, the Moirae will appear and, while they enjoy the offerings, will tell the faith of the child. The most well known myth surrounding this event is that of Althaea and Melaeger, who are told that Melaeger will only live as long as the log in the hearth remains unconsumed. Althaea hurries to extinguish the log but eventually kills her son by burning the log.

Fate, although set, is not unbendable. Odysseus was destined to return home to Ithaca, and although the Gods did everything to stop him, he eventually returned home. Myth suggests that, if Zeus really wants someone's faith to change, He can make it so. Yet, overall, our fate does not change. We do what we must, die when we must, live through what we must. We can plead to the Gods to lighten our load when it's too much to bare, but this Maxim reminds us that, if we would ask for anything, it be the strength to bare what we were given, because what we were given, was given to us by the Gods.

To be discontent with life is to question the will of the Gods. It's hubris. Because of this it's dangerous. The Maxim may seem close to 'be grateful', but it's far more severe. It's a warning, not a reminder. So, perhaps, the next time you feel like cursing the Gods or your bad luck, you will remember the Moirae and this Maxim and think twice.

• Tuesday, April 21, 2020
  ancient Hellenic culture Moirae Mythology 101 Odysseus Star Foster's Delphic Maxims Zeus

Control anger (Θυμου κρατει)

Control anger (Θυμου κρατει) is a Delphic Maxim that seems so simple: don't get mad. But it's not about that. Controlling anger is about knowing when you can show your anger and when you can not. It means stepping back from your emotions to understand the words and actions of the other person. There is a time and place for anger, but more often, anger has no place at the current time.

Think of anger as a wildfire: once it burns, it burns everything in its path. You can try to extinguish it, but without specialized tools, stepping out of the way is better for your health. But some fires are lit and carefully controlled. The fire still burns hot, but can be guided. Their purpose is to promote life. It is this control this maxim teaches.

Anger can be a very constructive emotion. Just look at Ares: Ares is a warrior, a Theos driven by the fires of passion. He is unconquerable on the battlefield and if you're favored by Him, you will be unbeatable yourself. Yet, even Ares can halt Himself enough to accept input of the other Theoi. He has the skills to guide His anger and passion into a form which benefits Him and the Theoi.

This maxim reminds us that emotions are powerful influencers in our lives. It is easy to be ruled by them, but an angry heart is a closed heart. Anger closes you off from the outside world, and the Theoi. An angry practitioner will never be able to see the influence of the Theoi on their life, and this is why the Oracle of Delphi urges to control your anger. An angry practitioner can not serve the Theoi, yet, one who feels no passion can not serve the Theoi, either. It's the balance, this maxim urges you to find.

Anger is a hard emotion to fight. It comes from pride, insecurity, desperation and frustration. All are sources which are hard to control. I think the key lies in the acceptance of yourself and the world around you. If you accept what comes on your path with piety, optimism and temperance, you have the ability to master your anger. I've been at this for a long time but there are still times when my boundaries get crossed so dramatically and suddenly, the only thing which prevents me from exploding is leaving the situation. I haven't mastered this maxim yet, but I try.

• Monday, February 17, 2020
  Ares Star Foster's Delphic Maxims temperance

Cling to discipline (Παιδειας αντεχου)

It's been a while but I like to spend a post every now and again on the Delphic Maxims. They are very important for our faith and as such, talking about them--and keeping them in mind--matters. Today I want to talk about number 21: 'cling to discipline' (Παιδειας αντεχου).

I'm not sure if all of you are aware, but I am a bit on the Autism spectrum. Not diagnosed, but it runs (diagnosed) in the family. It's manageable and doesn’t affect my life much; it’s just something to remain vigilant of. One of my primary ‘symptoms’ is that I enjoy structure. I enjoy doing the same thing at the same time every day, or every week, or every month. I like things being predictable. 

For me, doing these things does not require discipline. It might for others, but for me, doing things over and over is exactly what makes me happy. What I have to be vigilant about is the anxiety that comes from breaking my routine. If I do something solely because I can’t stop, I’m in trouble. And it’s happened quite a bit in the past.

Especially as a teenager, I often ended up hooked on things. I was smart enough to avoid drugs or alcohol (both of my parents are prone to addiction issues so I wasn’t going to risk it), but gaming, for example, has been a downfall. What took discipline was putting the controller down. I am not allowed to do Multiplayer Online games anymore because I still have trouble balancing the time I spent doing them. There are more examples, but that goes beyond the purpose of this post.

What I want to talk about today is discipline itself. Discipline, in general, means forcing yourself to behave in a manner not entirely comfortable to your own being. It means getting up to work out if all you want to do is lie around on the couch. It means heading to the office five days a week, even though the tasks suck. It means not doing all the things you want to do because other things are more important, or are better for you.

In order to exhibit discipline, you first need to be aware of your own behavior and your own inclinations towards life. In short, discipline requires the highest good of the ancient Hellenes: knowledge of the self. You need to know who you are in order to affect your own behavior. No matter who you are, facing all the good and all the bad in you takes discipline. There is nothing easy about it. It’s great to pat yourself on the back over all your fine qualities but the bad? No one wants to face the bad. And that is exactly the part that discipline speaks to.

‘Cling to discipline’, as a maxim, reminds me of two things: to do well in, and stick with all things I might not want to do but should do to help myself and others in the long run, and to learn as much about myself and the behavior I am inherently comfortable with so In don’t self-sabotage my life—like I have done often in the past. Discipline, to me, means working towards a better version of yourself, and I believe the ancient Hellenes might have viewed it in the same way. It’s a worthwhile endeavor, after all. 

• Monday, October 14, 2019
  ancient Hellenic culture personal Star Foster's Delphic Maxims

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

Be (religiously) silent (Ευφημος ιοθι)

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'd like to talk about a Delphic Maxim today, namely "Be (religiously) silent" (Ευφημος ιοθι), because I have been thinking about it.

There are three parts to this Maxim; the first is to be silent. When you're silent, you allow yourself to listen. you open yourself up to the (proverbial) voice of the Gods, your own needs and even your own demons. When you're silent, you have nowhere to hide from all that we tend to run scared of. Being silent is a virtue. Too many people, myself sometimes included, talk because we need to talk. To not think, not hear, not acknowledge. There is honesty and purity in silence.

Being religiously silent is completely different. There are echoes in those words, whispering voices, secrets. Mystery religions, oaths sworn, experiences which can't be put into words. In my years of practice, I have experienced things I can not possibly put into words. Not because I'm not allowed to but because I simply can not adequately convey what I heard, felt, tasted, saw, and smelled.

Many ancient practices have been lost because those who partook in them practiced religious silence. There are days I wish they hadn't, but when I read this maxim, it reminds me that being religiously silent is an honor. It's a sign of respect towards the Gods; when They show Themselves to us, in whatever way, we acknowledge that They came to us--and only us--for a reason. We keep our mouth shut about these experiences and don't boast about them. We accept them as the gifts they are.

Words have power. They can hurt, flatter, curse, bless and a million other things. Words carry weight. Picking our words carefully when we do choose to speak is another thing this maxim reminds us of. Say only what you must, and think about every single word. So the next time you open your mouth to speak, consider your words. Look for the positive, avoid gossip, avoid lies, avoid revealing things that should not be revealed. Practice piety. Honor silence.

• Saturday, July 13, 2019
  ancient Hellenic culture Star Foster's Delphic Maxims

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

Cling to discipline (Παιδειας αντεχου)

It's been a while but I like to spend a post every now and again on the Delphic Maxims. they are very important for our faith and as such, talking about them--and keeping them in mind--matters. Today I want to talk about number 21: 'cling to discipline' (Παιδειας αντεχου).

I'm not sure if all of you are aware, but I am a bit on the Autism spectrum. Not diagnosed, but it runs (diagnosed) in the family. It's manageable and doesn’t affect my life much; it’s just something to remain vigilant of. One of my primary ‘symptoms’ is that I enjoy structure. I enjoy doing the same thing at the same time every day, or every week, or every month. I like things being predictable. I do my blog every day. I work out every day, with a specific schedule. My food intake is tightly controlled to fit macros and calories. I can work without breaks for 14 hours on end and never complain.

For me, doing these things does not require discipline. It might for others, but for me, doing things over and over is exactly what makes me happy. What I have to be vigilant about is the anxiety that comes from breaking my routine. If I do something solely because I can’t stop, I’m in trouble. And it’s happened quite a bit in the past.

Especially as a teenager, I often ended up hooked on things. I was smart enough to avoid drugs or alcohol (both of my parents are prone to addiction issues so I wasn’t going to risk it), but gaming, for example, has been a downfall. What took discipline was putting the controller down. I am not allowed to do Multiplayer Online games anymore because I still have trouble balancing the time I spent doing them. There are more examples, but that goes beyond the purpose of this post.

What I want to talk about today is discipline itself. Discipline, in general, means forcing yourself to behave in a manner not entirely comfortable to your own being. It means getting up to work out if all you want to do is lie around on the couch. It means heading to the office five days a week, even though the tasks suck. It means not doing all the things you want to do because other things are more important, or are better for you.

In order to exhibit discipline, you first need to be aware of your own behavior and your own inclinations towards life. In short, discipline requires the highest good of the ancient Hellenes: knowledge of the self. You need to know who you are in order to affect your own behavior. No matter who you are, facing all the good and all the bad in you takes discipline. There is nothing easy about it. It’s great to pat yourself on the back over all your fine qualities but the bad? No one wants to face the bad. And that is exactly the part that discipline speaks to.

‘Cling to discipline’, as a maxim, reminds me of two things: to do well in, and stick with all things I might not want to do but should do to help myself and others in the long run, and to learn as much about myself and the behavior I am inherently comfortable with so In don’t self-sabotage my life—like I have done often in the past. Discipline, to me, means working towards a better version of yourself, and I believe the ancient Hellenes might have viewed it in the same way. It’s a worthwhile endeavor, after all.

• Sunday, November 29, 2015
  ancient Hellenic culture personal 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

Rule Your Wife (Γυναικος αρχε)

Every once in a while, I get tagged on things on social media; Facebook, Youtube, Google+, etc. In general, that means one of you lovely readers has decided I know something about the subject at hand or would take an interest in it. I love it when that happens, so never stop! Anyway, this time I was tagged in the comments of a Youtube video, this Youtube video, made by a young woman with the (screen) name 'Ioana Răducanu', who, in short, asks what the heck is up with the Delphic Maxim 'Rule Your Wife' (Γυναικος αρχε); all the others make sense but that one just hasn't withstood the teeth of time. Well, yeah, that's pretty much true: it made sense in ancient Hellas, and now it really doesn't anymore. Ioana, let me try to explain.

 

Many traditions have a set of ethical and moral codes placed upon it by our ancestors. For Hellenics, they are the Delphic Maxims and there are a 147 of them. 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.

Rule 95 is 'Rule Your Wife', and in the setting of ancient Hellas, it makes perfect sense to have a maxim like that. Now, as a woman and self-proclaimed feminist, one of the most prevalent questions I get asked is how I, as said woman and feminist, can worship a pantheon of raping Gods and why I would want to recreate the religious (and partly social) practices of a masochistic society. I don't; I believe religion should be seen and set against the backdrop of the society it came up in, so what follows is going to be a long lesson in Hellenic society and the dynamic between men and women.

 

It is true that marriage in ancient Hellas, and ancient Athens specifically, was a family affair. The father of the groom--who was often in his thirties by the time he got married--opened negotiations with the family of a bride in her teens. The two families came to an agreement about dowry, a contract was signed by the father of the groom and the father of the bride in front of witnesses, and the groom met his new wife--often for the first time--at the marriage ceremony before taking her to bed. In ancient Hellenic society, free women lived separate from men. They rarely had interactions with men not from their oikos.

 

Men married to have children, and to have someone to tend to the home while he was out, dealing with public affairs. Romance didn't counter into it. Demosthenes, a prominent statesman and orator in ancient Hellas, once said: "We have prostitutes for our pleasure, concubines for our health, and wives to bear us lawful offspring."

These lawful offspring were so important that, if a wife had not bore a husband children by the end of the tenth year of their marriage, the man was forced to file for divorce. This was a costly affair because a divorce  meant parting with the dowry that was paid to the husband upon marriage, as the ex-wife was entitled to it.

Should a husband die before producing offspring, the widow was encouraged--even forced--to take a new husband as soon as possible and produce a child with him. This first born child was considered to be the child of the widow's first husband and counted towards his family line and heritage. The practice was called 'raising up seed' and was a lawful and legitimate way of parentage, usually executed with the brother of the deceased husband. The custom of raising up seed also opened the way for the practice of adoption to sustain the family line.

Something that's important to understand is that children in ancient Hellas were born with a different sentiment than children are born these days. Children, now, are born out of love and a need of the parents to create something of 'theirs'. A child is precious, irreplaceable. We tend to have few children and place all our eggs in their basket(s). In ancient Hellas, families tended to be as large as possible. Children could help out around the house, the farm or with sustaining the family any other way but they also tended to die. Children were made for the hearth, not the other way around.

 

Adultery was a punishable offense. If a married woman had intercourse with a man other than her husband, she could be killed. Another option was to divorce. She was then sent back to her father. If he rejected her (and he usually did), she was left to fend for herself, which often led to a life of slavery. The man she cheated with was often worse off. He was also liable to get killed, especially if caught in the act, because the husband had the right to kill him, without getting punished for it.

It makes sense that the male involved with the adultery was more severely punished than the woman; birth control was available in ancient Hellas, but rarely applied. To bring an illegitimate child into the oikos was a terrible offense, and one for which the male was blamed. Needless to say, the husband was free to find pleasure with any woman who was not married and not above his societal rank.

 

Now, because much of what has remained from ancient Hellas was written, created, or otherwise preserved by men, it's easy to get a lasting negative impression of women in the ancient Hellenic society. In fact, until a couple of decades ago, that was the prevalent notion in the scholarly community. I grew up believing all women in ancient Hellas were good for was breeding strong sons. It's a very one-dimensional view, and one that has been proven incorrect again and again and again in more recent years.

Well-off women--the women who could actually afford to stay at home--were generally married to well-off men with high functions. With their future's finances secure, they could strive for the ideal of an ancient Hellenic woman. Especially in Attica, these women tended to write and publish poetry. They came together with other women to socialize and increase the standing of their husbands, they kept the oikos well-stocked and the Serfs under control. Women who were less well-off worked alongside their husbands on the fields, in the shops, and in any other capacity.

 

Women in ancient Hellas did not have the freedoms we have as women today, and they definitely lived in a society that favoured the men. That said, they had an important role to fulfil, and they did it well. They were often praised for their virtues, and because they were rather important for continuing the all-important family line, they were often cherished and protected as much as possible.

 

Ancient Hellenic society had strong gender roles, and we protest that today. Ruling your wife in ancient Hellas meant making sure she protected the family line, that she helped around the house and helped bring income into it where possible. Women, for men, were near-mythological creatures; they didn't see many of them in their daily lives--safe for their mothers and wives, and even them, they hardly saw because they spent most of their time separate. Men feared women a little, and because of that, they felt they had to keep a close eye on them or they would go wild--women, so men thought, were closer to their primal nature because they bled once a month and because they are simply wired differently; women were less capable of controlling their emotions, for example, a nd that made them unpredictable.

 

Two thousand years later, we pretty much know better; we understand the differences that make up our brains and brain chemistry, and we have somewhat accepted that at least in theory, men and women are equal. Still, we have lots of 'men come from mars, women come from venus'-books, because we tend to get each other's reactions wrong a lot of the time.

 

Especially in ancient Hellas, religion was so entwined with daily life, they would not have understood that there was a difference between religion and culture, but we know that difference exists today. Every single practice, for them, was tied to the Gods and Their worship. We try to reconstruct the religious practices of the ancient Hellenes, but in general, we do not reconstruct their culture. 'Rule Your Wife', as a maxim, is one of those instances where culture has seeped into religion, and visa versa. We no longer consider women property, and it's no longer encourage to control her actions and life. this maxim is one of the few we can simply leave in the past.

 

Anyone looking to reconstruct an ancient religion needs to do so with a firm and clear head on their shoulders. Always ask 'why' something was done, and try to understand the reasoning behind it. Reconstruction is not a matter of 'doing something because the ancient Hellenes did it', it's interpreting the practices of the ancients to form a modern religion our shared Gods can appreciate and relate with. Ruling over your wife was never a religious practice, and cultural practices, we can leave behind; we already have a culture and while it's far from perfect, that's what we work with today.

• Saturday, April 26, 2014
  ancient Hellenic culture ethics Hellenic Reconstruction Hellenismos 101 requested post Star Foster's Delphic Maxims

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

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

Live an honest life

I don't relate to a good bit of Socrates' philosophies, but I greatly agree with this one. It was written down by Plato, in Phaedo, as part of his dialogues. The actual quote is longer. Socrates has been put on trial for disrespecting the Gods and corrupting the youth. He's been tried and sentenced to die, by way of poison hemlock, which he will have to drink himself. He converses with Plato and his other pupils in this knowledge and speaks the following:

"I would not have him [Krito] sorrow at my hard lot, or say at the burial, Thus we lay out Socrates, or, Thus we follow him to the grave or bury him; for false words are not only evil in themselves, but they infect the soul with evil. Be of good cheer, then, my dear Krito, and say that you are burying my body only, and do with that as is usual, and as you think best."

Krito of Alopeke (Κρίτων Άλωπεχῆθεν) was a life-long friend of Socrates, and one of his most trusted. Krito is also the person who Socrates speaks his final words to. In this quote, Socrates warns his pupils that they must not make empty promises upon his grave--because claiming to die with a fallen friend (and often fellow soldier) was a noble thing to do, and honored the dead. Socrates' words have a much broader implication, however: that speaking falsehoods corrupts the heart.

We are all capable of many lies and deeds that may or may not include the white lies we tell in order to appear socially acceptable, but they do include the big ones. Speaking them, or acting upon these deeds, marks us. Borrowing an image from ABC's 'Once Upon A Time', quite literally, in fact. Lies lead to more lies, which leads to increasingly corrupt deeds. I must comment on the use of 'evil', however, as this was not a term the ancient Hellenes would have used. This 'evil' is miasma, spiritual corruption, and remove us from the Gods, ourselves and our loved ones.

The call for honesty, and honest living is a staple of the Delphic Maxims. You can find it in:

• Be overcome by justice (Ηττω υπο δικαιου)
• Cling to discipline (Παιδειας αντεχου)
• Practice what is just (Πραττε δικαια)
• Exercise nobility of character (Ευγενειαν ασκει)
• Shun evil (Κακιας απεχου)
• Despise a slanderer (Διαβολην μισει)
• Speak plainly (Αμλως διαλεγου)
• Make just judgements (Κρινε δικαια)
• Do not abandon honor (Δοξαν μη λειπε)
• Despise evil (Κακιαν μισει)

But is also linked to many others like:

• Do not use an oath (Ορκω μη χρω)
• Be impartial (Κοινος γινου)
• Fear deceit (Δολον φοβου)
• Test the character (Ηθος δοκιμαζε)
• Be jealous of no one (Φθονει μηδενι)
• Rever a sense of shame (Αισχυνην σεβου)
• Despise strife (Εριν μισει)
• Judge incorruptibly (Αδωροδοκητος δικαζε)
• Tell when you know (Λεγε ειδως)
• Act without repenting (Πραττε αμετανοητως)
• Acquire wealth justly (Πλουτει δικιως)
• Respect yourself (Σεαυτον αιδου)
• Gratify without harming (Χαριζου αβλαβως)
• Make promises to no one (Επαγγελου μηδενι)

When I was about sixteen or seventeen, I made a vow to the Gods to never speak a concious lie ever again. I have had to break that vow on occasion, especially when younger, and I paid my dues for that. Overall, I have managed to hold myself to this vow. I remember it being very difficult in the beginning: it was hard work, it got me in trouble sometimes, and I had to learn to be silent when I knew I would have to lie if I opened my mouth. I had to learn how to practice temperance (which became another vow very soon after). I had to learn how to avoid situations where I would be forced to lie. Even a small lie. It wasn't easy, but it has led me to an honest, pure, and conscious life, influenced heavily by ethics and an awareness of self.

I admire Socrates for inspiring honesty in others, although that might never have been his intention when he spoke these words. A honest life benefits a Hellenist. It keeps the mind and heart pure, and gentile, and if this way of life is something you think you can benefit from, I would most certainly encourage it.

• Wednesday, April 10, 2013
  ancient Hellenic culture ethics Hellenismos 101 Plato Socrates Star Foster's Delphic Maxims temperance

Revisiting gratitude

Just a little while ago, I visited the the Delphic Maxim 'be grateful (Ευγνωμων γινου), and I revisited it a while after. I want to revisit that post today again today, to further illustrate a point I started in that second post but never truly finished: that worship of the Theoi--for me--should be a staple not just in times of need or want, but especially during the times when everything is going right.

I consider myself a very blessed person; as I wrote in that first post on the topic, I have a lot to be grateful for. Some of the things I am grateful for, I have received after prayer: I came to the Theoi in a time of need, and They graciously shifted my life in such a way that with hard work and perseverance, I eventually saw my prayers fulfilled. For these blessings, I have given pious sacrifice and thanks, knowing full well that without Their help, I would not have been able to accomplish what I accomplished; not because I don't consider myself good enough, but because some things are simply beyond the scope of mortal influence.

Some of the other blessings in my life, I did not ask for at all. These I simply received. Often, I did not realize how great a gift those things were until years later. Take my scholastic career: I've had some unfortunate events, delays that I suffered at the time, but looking back had me end up at just the right place at the right time to seize huge opportunities in the present and near future. If I had taken the courses I am taking now, one or two years earlier, I would have lacked vital information, skills, and opportunities to maneuver myself into a position where I could quite possibly land myself a very, very good job in a few months. Even last year, the course which got me an in at a major company, looking for people exactly like me, would not have been given.

I practiced temperance back then, and let the Theoi pick my path. Looking back, They have not only watched over me, but guided me to a position where everything I have done previously--including studies, projects, and jobs--now line up perfectly with the requirements being asked of me. They have allowed me to present myself as not only knowledgeable, but competent and skilled, beyond the scope of the individual parts. Such is the influence of the Theoi on my life.

I think it's incredibly important to not only look back upon your life frequently and try to filter out the messages and gentile (and not so gentile) pushes, but also give thanks for the 'bigger picture' whenever you find yourself on a convergence of paths you have been put on by the Gods. Give sacrifice and words of thanks to 'all who have aided you', and for all the patience They have had while you were simply not getting the bigger picture and fighting Them every step of the way. Its a lesson in humility, and a very valuable one at that.

Very soon, I will hold a big ritual out of gratitude, with burnt offerings, hymns and copious amounts of incense. I get it now: I see what the Theoi have provided for me, and how They have provided for me. I might still not see the full picture--I feel that is well beyond the scope of my limited mortal eyes--but I see this part of it, and just that part alone is so immersive, so elaborate, that it deserves my gratitude, and deep awe.

• Saturday, April 6, 2013
  daily practice Hellenismos 101 personal Star Foster's Delphic Maxims

To teach a youngster (Νεωτερον διδασκε)

I'm currently going through a somewhat tiring time in my life. There is so much happening in my life right now, so much going on that I have to deal with, that I'm running around all day, trying to get everything done in time. None of it is bad, but all of it is draining. I have blown through my reserve of blog posts in the last few days, and I have to scramble to get something--anything--together these last few days. This is not a big deal, life happens, and when it does, you deal with it. I write shorter posts, I grasp for inspiration, I muddle though, and after a while (read: the twenty-first) it'll pass. This is not a sympathy post. I wouldn't even have said anything if it didn't serve to make a point.

You see, I have made a commitment to the Theoi. When I finally transitioned into Hellenismos, I put my hands up at the altar of the Gods I keep in my home, and I vowed to worship the Gods with everything I am, I vowed to study Them, Their myths, and Their culture. And then, I swore to uphold one of the most important Delphic Maxims there are: to teach a youngster (Νεωτερον διδασκε).

Being a youngster, I feel, has nothing to do with age, or even knowledge. It has to do with being a student. Everyone can be a student; I'm a student every day. There are people who have experienced so much more than I have, who know so much more than I do, whose relationship with the Theoi, or one specific Theos or Theia are humbling to me. These people teach me--every single day--to be a better worshipper, writer, or simply a better human being. Some of them are aware they teach me (and others like me), others do not.

Like some of my teachers, I am aware--or, more accurately, I am made aware--that I, too, teach, and I take that responsibility very seriously. I take pride in my work here on Baring the Aegis, and making a commitment to post something every single day is one of the biggest religious commitments I have ever made. From June second, 2012, on, I have taken readers with me on my search for knowledge. Much of what I write, I was unaware of until I wrote it down. It's been my privilege.

A while back, there was an internet thing I'm too tired to link to about the focus on worship dropping in the face of tough times in life. As I sit here, exhausted, with a to-do list that makes me feel like Atlas, I know that whatever happens, I will have a post for you in the morning, and the morning after, and the morning after. It might not be long, it might not be profound, it might be just an insight into my life, but it is a post. It is something with which I honor the Theoi. Perhaps, it helps me teach. Whatever it is, it will be there, because that is the promise I made in the presence of my Gods.

So no matter what, I hope to continue to teach, and I hope you all will bear with me until the twenty-second, when I will have passed my deadlines. I have said it before, and I will say it again, you guys make writing worth while. Your kind words, your comments, your likes, your views; you allow me to fulfill my vow to the Theoi, and for that, I will always be grateful.

• Thursday, March 14, 2013
  blogging personal Star Foster's Delphic Maxims

The modern sacrifice of animals in Hellenismos

Okay, before someone goes off about animal rights, this is not a post to promote animal cruelty of any kind. This is also not a post to promote taking a knife to some poor goat's neck and ending his life. Thirdly, this is also not a post to encourage anyone to break the law. This is going to be an open discussion to try and find a way to bring animal sacrifice back to Hellenismos (because, yes, I feel it has a place there), but do so without infringing on any of the points listed above.

It's been a while since I went on about animal sacrifice. I must return to it, however, because it was a major part of the Hellenic religion for centuries, and as a Recon of that religion, I feel the need to find a way to incorporate it in modern practice. Your milage may vary, and that is fine. I understand the hesitation, and if the thought of animal sacrifice makes you somewhat queasy, please feel free to come back tomorrow.

Alright, so, we have already established that in most countries, animal sacrifice is regulated by law, and in most cases, it can not be done unless you have a special license and are operating in a building set aside for this purpose. This makes practicing animal sacrifice, as the ancient Hellenes practiced it, impossible. Putting that aside, are there alternatives that are acceptable?

This whole post is going to come down to intent: why did the ancient Hellenes partake in the practice of animal sacrifice? Were these reasons solely religious or was there a social element to it? If we--as modern Hellenists--want to bring back the practice we must ask ourselved: was animal sacrifice done for the act of killing, or the act of giving? I'm getting ahead of myself here, however.

We obviously cannot ask the ancient Hellenes themselves why they partook in the practice, so here is my take on the reasons for animal sacrifice within Hellenic religious life. I would obviously love to hear yours:

Hellenic animal sacrifice was done for a multitude of reasons. It was an act of devotion, an act to establish hierarchy--the Theoi are higher than mankind, but mankind is higher than animals, who are equal to each other--a social bonding affair, a nutritious necessity and tradition. First and foremost, sacrifice of any kind was given out of piety, out of a desire to please or appease the Theoi. I have pondered previously on the enormous sacrifice the killing of a domesticated animal was for the average Hellenic family. From that post:

"Can you imagine what an impact an animal sacrifice had on a family? They offered an animal they often couldn't really miss to the Gods out of piety. They took a blow to their income of money, supplies or food to honor the Gods. Often they got to keep the meat but can you imagine the depth of devotion it would take a poor family to sacrifice even a single animal in a holókaustos? With our supermarket society, that sort of sacrifice is absolutely unknown to us."

The animal that was sacrificed might not have been an animal the family could spare, but out of love, fear or--and I will get to this--tradition, they sacrificed the animal anyway. The meat that was distributed at festivals or private sacrifices was--in general--the only meat the average Hellen ate. It was considered very bad practice to butcher an animal outside of the formalized structure of sacrifice, and such--but this opinion might be colored by modern times--each animal was valued enough to be made sacred. In fact, for state festivals, the horns of an animal (if it had horns) were usually gilded and the animal cleaned thoroughly before being led to the altar. Animals who resisted were never sacrificed, and part of the rite entailed sprinkling water on the head of the animal to get him (or her) to 'nod'. That way he or she 'agreed' to be sacrificed.

Now for the social aspect; lets look at some of the rules concerning animal sacrifice. For one, it was largely done in groups only--either at state festivals, or in the home, with the entire family. The joined procession was a huge part of the ritual leading up to the sacrifice, and it often took the work of multiple people to stun, kill, hold up, drain, butcher, and sacrifice the animal. Anyone who was not involved with the actual sacrifice got to offer incense or barley on the altar--in essence making them part of the sacrifice. After the sacrifice--in case of a thyesthai, anyway--the remaining meat was cooked on the spot, and eaten communally before nightfall. The Theoi were given the thigh bone wrapped in fat; this was tradition. There is actually mythology that explains it: Prometheus' trick on Zeus, which made Zeus pick this sacrifice over the tasty meat. One of the shoulders of each of the animals sacrificed was given to the priests/priestesses as payment for their service, and this was the only part of the animal that didn't need to be eaten or sacrificed  before nightfall.

At this point, I want to focus on a Delphic Maxim for a second: 'give what you have' (Εχων χαριζου). I've always felt that this maxim relates to offerings and animal and votive sacrifices in particular. As stated above, sacrificing an animal was a rough thing to do, for the state as well as a single family. Some state offerings were over 300 cows; even for a wealthy city-state like Athens, that was a huge investment. The maxim says to give what you have, not what you want, or can afford. It puts a focus on the act of giving--possibly more than you can spare.

So, here is my question: if I managed to find a local butcher who would kill a pig for me, let me go home with the pig largely intact, and some of its blood in a container, would it be acceptable to offer that pig--either solo or in a group--to the Theoi? To walk the procession with that pig's blood in an offering bowl and sprinkle it on the altar, two others carrying the pig, and cutting out a thigh bone, wrapping it in fat, and laying it in the altar fire, followed by the rest of the participants, throwing incense and barley? I've looked it up, and an organic suckling pig is about € 100,- to € 150,-, which is a major financial investment for me. Would that be enough? Because legally, ethically and practically, it's the closest I'm going to get to the animal sacrifice of the ancient Hellenes.

Personally, I feel that sacrifice in ancient Hellas was largely an act of giving, not of killing. As such, we are free(r) to find 'loopholes' in the sacrifice clause. With blood to sprinkle and meat to sacrifice--preferably in the shape it originally came in--would the Theoi be appeased?

Do any of you practice animal sacrifice? And in what form? For those who practice Hellenismos, would you be comfortable participating in the setting I have just described? As you can read, I'm still struggling with animal sacrifice, but I think that I could live with the 'loophole' I set out here. As for the Theoi, I'm not sure. I would have to attempt it to see. Perhaps it is time for an all-out festival, preferably with more people involved. Oh, how I long for off-line Hellenistic community...

• Tuesday, January 22, 2013
  ancient Hellenic culture animals community Hellenic Reconstruction Hellenismos 101 sacrifice Star Foster's Delphic Maxims

More on being grateful

It's been a while since I tackled one of the Delphic Maxims. Today I wanted to talk a little about Delphic Maxim number 106: be grateful (Ευγνωμων γινου). Gratitude is getting pretty hard to come by in this day and age. It requires the ability to regard the actions of another in such a way that you let go of your own preconceptions and desires.

As humans, we tend to want things, lots of things. Yesterday, I was looking at a video of 'The Marshmallow Experiment' on Youtube. It went a little like this: a child of a relatively young age, was sat down in a chair in front of a table and given a marshmallow on a plate. He or she was then told that, if he or she did not eat the marshmallow before the tester came back, the child would get a second marshmallow, and would be allowed to eat both. If the child ate the marshmallow, he or she would only have gotten two. What followed next were twenty excruciating minutes of children trying their hardest (usually, some gave in right away and ate the one marshmallow) not to eat the marshmallow. It's an exercise in delayed gratification. Here's one of the videos I watched, because it's pretty darn cute.

The point is: we want things. In the core of our being, our Id is running around like the little Sultana monster (I'm now realizing that might be a Dutch thing, but go with it), looking for food, shelter, love, stability, riches... whichever you desire the most. Somewhere along the way, the desire to have something might start to overrule our social graces; we become entitled. Because of our histories, our brains, our money, our place in the hierarchy, we are entitled to certain things other might not have or ever get. Because we're better, or wiser, or prettier, or whatever. We start to place ourself above others and are no longer grateful for the things we have and get, because we feel we deserve them for some reason.

This maxim asks us to remember that we are entitled to nothing, beyond what our thoughtful actions provide for us. What we do get--within that measure but especially outside of it--needs to be accepted in gratitude. This maxim ties in with kharis, xenia, most of the pillars of Hellenismos. It relates to mankind, just as it does the Theoi. What we receive from Them is valuable, and should be acknowledged as such. It's why we give sacrifice and votive offerings; we realize that fortune, as well as misery, comes from the Gods. 

So here is a reminder: to look about your life and see if you are grateful enough for what you're getting, either from your loved ones, your acquaintances, your enemies and--above all--the Theoi. Never become entitled. Especially towards the Theoi, it leads to hubris, and the Gods do not reward that kindly.

• Sunday, January 20, 2013
  daily practice Hellenismos 101 hubris kharis Star Foster's Delphic Maxims Xenia

Prayers and vows

A few days ago, I was discussing prayer with a friend and we came to a valid point, namely that you should only pray for things you really, really want. Because when kharis is strong, you will receive what you have asked for, and you are obligated to make good on your prayer. In short, a prayer is a vow to deity.

An example: I have a lot of deadlines in my future, and I know that I don't deal so well with those; I tend to shut down and do nothing at all. Besides the blog, a new issue of Little Witch magazine is coming up, and I haven't written my articles yet, let alone the articles of the writers who'll undoubtedly pull out at the last possible minute. As it's a labor of love, it happens every single time. I don't mind, but it does mean I need the time to get it all done before the magazine goes live. I'm also working extra a lot this month and next month, so there are really too few hours in the day for everything.

Since more hours in the day is a tall order, I petition the Muses with offerings of sweet wine and incense, begging for inspiration, instead. When I'm inspired, it doesn't matter how tired I am, I can write, work or do anything else. I tend to do this on the eve of the day, so it comes into effect--when granted, of course-- the following day. That means that the following day, no matter what, I need to have the time and space to write, to make good on the divine inspiration that the Muses may or may not grant me. I can't book it full with other things: I have made a vow that--should They see fit to grand my prayers--I will make the most of the gift They have given me.

If I break my vow and play video games instead, I can be sure that the next time I petition the Muses, They will not grant my request. I have broken kharis, and misused Their trust in me. The Muses, in my experience, are mild, but not forgiving. They rarely punish after a vow is broken, but they can withhold Their favor for ages.

So, this is a small reminder to be careful what you vow, especially when you petition Deities who may not be as kind as the gracious Muses. Even the ancient Hellens knew this; from the Delphic Maxims:

"Flee a pledge (Εγγυην φευγε)"

• Thursday, December 13, 2012
  ancient Hellenic culture daily practice Hellenismos 101 Paganism polytheism Star Foster's Delphic Maxims

Pray for happiness (Ευτυχιαν ευχου)

I came to Hellenismos from a Three-fold-Law-filled path. I sent years not asking anything from the Gods for myself. The closest I ever got was asking to grand me the strength to aid someone else. I realized even back then that the Law was limiting the magick I practiced, so I stopped practicing it all together. I never subscribed to the 'love and light' mentality. When I transitioned to Hellenismos, letting go of the Law was like a weight had been lifted. Suddenly, I had the freedom to ask for things I needed badly in my life, without feeling guilty. I didn't expect the Theoi to grand any of my pleas, but They did, in most cases.

One of the Delphic Maxims is to 'pray for happiness' (Ευτυχιαν ευχου). It's one of the maxims that were so opposite to the practice I left behind, it felt positively alien. You can imagine how my first sacrifices went. To give you a hint, it went a bit like this:

"Blessed Goddess Hestia, Goddess of home and hearth, accept these offerings of incense sweet and barley white. If my offerings please you, and you erm... you... wouldn't mind spending a little time on my family, please keep us safe and erm... we could really use an opportunity for work and money because things get tight and well... okay, I'm rambling, I'm sorry. Please, don't be offended. I'm sorry, I'll go away now."

I got better at it; pretty fast, actually.

I go on about kharis a lot on this blog, and rightly so. Kharis, the reciprocity between us and the Theoi, is one of the cornerstones of Hellenismos. In fact, I think it may be the goal of Hellenismos as a whole. If not, why bother? And I don't mean any disrespect by that, not to Hellenists, and most definitely not to the Theoi. But isn't it true that we sacrifice and are pious because we need something of the Theoi? Part of it comes from the goodness of our hearts, but mostly, we would like some divine aid when we really need it. At the least, we practice so the Theoi won't smite us.

The ancient Hellens prayed to the Theoi for everything. They prayed for health when someone got sick, they prayed for wealth or food when they were poor, they prayed for protection when they were in trouble, they prayed for courage and honor in battle, and they prayed for guidance in times of turmoil. In short, they prayed for happiness. Small statues were found in shrines with inscriptions of wishes, very often for fertility and/or protection, especially for Goddesses who had those domains in Their portfolio.

This maxim is a stark reminder of the ancient value of kharis, and it proved very liberating to me. How do you feel about this maxim? Does it go against what you've been taught or does it match what you've been practicing?

• Saturday, October 20, 2012
  ancient Hellenic culture Hellenismos 101 kharis Star Foster's Delphic Maxims

On arête: the act of living up to one's full potential

When I turn on my T.V., the first thing I see is a beautiful man or woman, talking to an equally beautiful man or woman. I open a magazine and all I see is Photoshop. It's not easy to live the ideal, these days. Still, we should count ourselves lucky; even without mass media and Photoshop, living up to the ideal may have been a lot worse for the ancient Hellens. Instead of mortal men and women, they took their cue from the Gods.

Beauty was a great good back in ancient Hellas. Physical prowess, good health and beauty were virtues which were highly sought after and greatly admired in others. In fact, those who possessed these traits, were considered blessed by the Gods. In a society of strict gender roles, many traits were valued for both men and women; physical beauty, for one. Clear thought, another. The ability to speak eloquently and convincingly, a third. Odysseus says to Euryalus:

"How true it is that the Gods seldom grace men equally with their gifts, of mind, form or speech. One man is meagre in appearance, but the gods crown his words with beauty, and men delight in him as he speaks sweetly in modest eloquence, conspicuous in a crowd, and looked on like a god as he crosses the city. Another seems an immortal, but his words lack grace."

All these traits are called arête (ἀρετή): the act of living up to one's full potential. It is linked to knowledge and wisdom, mental attributes which, in turn, influenced physical ones. Possessing the mental capacity to solve any situation, either through beauty, guile, inspired speech or battle prowess.

The term arete was applied to anything and anyone superior. It could 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. A Delphic Maxim was formed around the the virtuous arête:

"Praise those having arête (Επαινει αρετην)"

For Hellenics, it should be important to take care of our bodies and minds and to develop our skills. We should be eloquent, mindful and find something in our lives which we can excel at. This may be sales, crafting, public speaking, art, housekeeping, farming, anything. If you are good in it and it gives you joy, you should focus on it; it should give purpose to your life.

We all deal with the stereotypes, the distorted views of our bodies, our minds and our gifts. There is another Delphic Maxim that deals with arête and beauty:

"Speak well of the beautiful/good (Καλον ευ λεγε)"

We hate the Photoshop, the models, the fitness trainers who advertise the equipment that doesn't work as magically as they advertised. We envy the singers who make it, the business men and women who earn millions. We do this, while we should be applauding their arête. They have the skills, the raw talent and the willpower to do what they are good at. Most of them have sacrificed greatly to get where they are today. Instead of coveting theirs, we should be cultivating our own.

Of course, this is not easy. So very few of the maxims are. But it is a worthy struggle, and a good way to live, especially in the eyes of the Gods.

• Tuesday, September 25, 2012
  ancient Hellenic culture arete Hellenismos 101 Mythology 101 Odysseia Odysseus Star Foster's Delphic Maxims

Control anger (Θυμου κρατει)

Control anger (Θυμου κρατει) is a Delphic Maxim that seems so simple: don't get mad. But it's not about that. Controlling anger is about knowing when you can show your anger and when you can not. It means stepping back from your emotions to understand the words and actions of the other person. There is a time and place for anger, but more often, anger has no place at the current time.

Think of anger as a wildfire: once it burns, it burns everything in its path. You can try to extinguish it, but without specialized tools, stepping out of the way is better for your health. But some fires are lit and carefully controlled. The fire still burns hot, but can be guided. Their purpose is to promote life. It is this control this maxim teaches.

Anger can be a very constructive emotion. Just look at Ares: Ares is a warrior, a Theos driven by the fires of passion. He is unconquerable on the battlefield and if you're favored by Him, you will be unbeatable yourself. Yet, even Ares can halt Himself enough to accept input of the other Theoi. He has the skills to guide His anger and passion into a form which benefits Him and the Theoi.

This maxim reminds us that emotions are powerful influencers in our lives. It is easy to be ruled by them, but an angry heart is a closed heart. Anger closes you off from the outside world, and the Theoi. An angry practitioner will never be able to see the influence of the Theoi on their life, and this is why the Oracle of Delphi urges to control your anger. An angry practitioner can not serve the Theoi, yet, one who feels no passion can not serve the Theoi, either. It's the balance, this maxim urges you to find.

Anger is a hard emotion to fight. It comes from pride, insecurity, desperation and frustration. All are sources which are hard to control. I think the key lies in the acceptance of yourself and the world around you. If you accept what comes on your path with piety, optimism and temperance, you have the ability to master your anger. I've been at this for a long time but there are still times when my boundaries get crossed so dramatically and suddenly, the only thing which prevents me from exploding is leaving the situation. I haven't mastered this maxim yet, but I try.

• Sunday, September 16, 2012
  Ares Star Foster's Delphic Maxims temperance