Constellation Canis Minor: the little dog

Ladies and gentlemen, this is going to be a short one again. Canis Minor is... well... minor. The picture below gives a good overview of its position in the sky, completely surrounded by constellations a lot bigger than it is. In fact, there are only two stars in the recognized constellation. One of them, however, is the seventh brightest star in our sky. 

Canis Minor is, unsurprisingly, closely linked to the constellation Canis Major. Like Canis Major, Canis Minor may represent one of Orion's hunting dogs. The Ancient Hellens called the brightest star of the constellation 'Procyon' (προκυων), 'coming before the dog', because it rises an hour before the 'dog star', Sirius, of Canis Major. Canis Minor may thus also represent the Teumessian fox, a fox that could never be caught. With just two stars, there is a lot of leeway, after all. As I wrote in my post about Canis Major, Canis Major may represent Laelaps, a dog who would always catch his pray. The fox was a prey that could never be caught. Zeus, stunned by the display, rewarded them both and placed them in the sky.

The constellation may also be linked to the constellation Boötes, the herdsman. From that post:

A second interpretation for the source of Boötes is given to us by Latin author, Gaius Julius Hyginus (64 BC – AD 17) is that of Ikários (Ἰκάριος), a grape farmer from Athens who was trained by Dionysos. Ikários is not to be confused with Íkaros from mythology, the son of Daidalos. This Ikários was such a fine winemaker that he could produce wine so strong, those who drank it appeared to be poisoned. His skill turned out to be his undoing; Íkaros was killed by those who drank his wine, thinking the wine maker was out to kill them. His daughter Erigone was taken to his body by the family hound, Maera, whereupon both she and the dog committed suicide by hanging. It may have been that Dionysos was so angry over the murder and the following suicides, He punished Athens by making all of the city's maidens commit suicide in the same way. Zeus, stricken by the events, placed all of them in the sky; Ikários as Boötes, Erigone as Virgo, and Maera as Canis Major, Canis Minor or the star, Procyon.

Canis Minor's size is one of the reasons I'm a big fan. Throwing professionalism out the window: it's just so cute. If you want to observe it for yourself, it's visible at latitudes between +90° and −75°, and best visible at 21:00 (9 p.m.) during the month of March.

• Tuesday, December 18, 2012
  astronomy Constellation series Daidalos Dionysos Ikários Ptolemy

Apparently this exists: Ulysses in Concert and Class of the Titans

So, my girlfriend found 'Ulysses the concert' on Spotify yesterday. It's an 80's rock concert that I haven't ever heard of, but the lead is sung by the same guy who played Jesus in 'Jesus Christ Super Star', which--somehow--makes this all the more awesome. It's based on the 1918 book by James Joyce named 'Ulysses', based on Odysseus' epic journey homewards from Troy. For those of you who have spotify, enjoy the whole concert, for those who just have an internet connection, here's a sample:

Another thing that exists and I was completely unaware of is the Canadian animated series 'Class of the Titans'. The setting is as follows:

"After the feared Titan of time Kronus escapes from Tartarus' prison, after thousands of years of imprisonment, when the planets aligned on New Year's Eve, seven teenagers must fulfill an ancient prophecy that says they will defeat Kronus once and for all. The teenagers are: Jay (descendent of Jason), Atlanta (descendent of Artemis), Herry (descendent of Herakles), Archie (descendent of Achilles), Theresa (descendent of Theseus), Odie (descendent Odysseus) and Neil (descendent of Narcissus)."

Seeing as I grew up on TV-shows like this, I will be watching all of it, as faulty as the mythology might be. Two episodes in, I'm loving the modern versions of the ancient Hellenic Gods far more than I think I'm allowed to. Specifically, watch Persephone's introduction in part one of episode two.

If all this awesomeness is out there, what else have I missed? Anyone care to enlighten me?

• Monday, December 17, 2012
  Apparently this exists Kronos Odysseia Persephone this is not a real post video videos

Hi, my name is...

This is such a Dionysian month, the only thing I can do is roll with the inspiration as it comes along. Mostly, this means I am being way too personal. I choose topics which are dear to my heart, or share things about my person I might otherwise never have shared. It is as it is. So, today, I am going to tell you about my screen name.

My birth name is not--obviously, unfortunately--Elani Temperance. My birth name is much more Dutch. I have been using the name 'Elani' for almost twelve years and it's as much--if not more--connected to my identity than my birth name is. I feel more at ease when someone calls me Elani than by my birth name.

Elani was revealed to me when I was just a young thing on the Neo-Pagan path. I didn't research it, I didn't question it, I just accepted it for what it was. Later I learned the following about it: Elani has its origins in the Hellenic language, stemming from 'Helen', and closely resembling the ancient Hellenic name 'Eleni'. It means 'torch', light', or 'bringer of light'. Once I learned that, I never doubted my attraction to torch bearing Goddesses (like Hekate) or Goddesses closely associated with fire (Hestia, Brighid) again. Numerologically, Elani indicated a person who needs solitude, who is a good teacher, and a spiritual person.

When I still worked in the on-line LGBTQ-scene, I was told by my boss, I needed a screen name that appears as regular as possible; a first name and surname. While my handle was different for the work I did there, I took her advice to heart when I founded Little Witch magazine. 'Temperance' was the most logical of 'surnames' to adopt. It's the virtue I am most drawn to, that reflects my person the most, and that I struggle with constantly. It was a challenge to myself, but also a declaration to the outside world. When I founded Baring the Aegis, it remained.

A name says a lot about a person. In ancient Hellas, children were named on the seventh or tenth day after birth, during the Dekate. Poor families held the naming ceremony during the Amphidromia--at five or seven days--instead. Names could be changed by the father later on. The eldest son was usually named after his paternal grandfather and subsequent children after other relatives. Sons were rarely named after their father, although it was acceptable to give a child an altered version of the father's name.

Female names came to be largely through the same customs, but were 'feminized' by editing the endings of the word. From '-es' or '-ias' to '-eis', '-e' or '-a' for example, as can be seen with the male name 'Agapias' and female name 'Agapia'. Children were often named after the Theoi, but names were often switched around a bit. To gift a child with the exact name of a Theos or Theia was considered hubris.

Children of both sexes took their father's name, or that of their deme or tribe, as an additive to their personal name. Nicknames were also common to add to a name. Plato, whose birth name was Aristocles, was almost always called after his nickname, which meant 'broad'. Upon marriage, women took their husband's name. If widowed, she would take her son's name, instead. If this was not a possibility, she returned to her father, and took his name again.

Although the practice was far more prevalent in ancient Rome, the Hellens also had a special punishment for someone who had committed atrocious crimes: the removal of their name from all records, so it would be forgotten in time. In latin, the practice was called 'damnatio memorae', and the most famous (failed) attempt is that of Herostratus (Ἡρόστρατος), who burned down the temple of Artemis at Ephesus in 356 BC. This is the main reason I don't write down the names of modern murderers on this blog. I wish their name and memory to be obliterated. They should receive no 'credit' for their acts.

So how do we name our children? Do we name them with our religion in mind? Do we follow the ways of the ancient Hellens? I, for one, will most likely not be naming my children after my father. I love my dad very much, but his name is a bit too Christian for my tastes. I would love to name my children in a Hellenistic fashion, but oddly enough, I won't be naming my newborn son 'Apollodorus'. I was teased as a child, and although kids will find a reason to tease, I'm not giving them ammunition right off the bat. There are, however,   variations which would work today. Dion (after Dionysos), Dia (loosely after Aphrodite), Alex or Alexander, Cassandra, Cleo, Irene, Leo, and Tamara come to mind.

Are you naming your children in the religion? Perhaps in the way of the ancient Hellens? Do you have naming tips for those of us who haven't started their family yet?

• Sunday, December 16, 2012
  ancient Hellenic culture Artemis Hellenismos 101 Herostratus

These are dark times we live in

People who empty a (semi?-)automatic rifle into a group of elementary school children should  be eternally punished in the deepest depts of Tartaros. Likewise if you take a knife to children in an elementary school. I can't wrap my mind around what happened. Any shooting is terrible, but this? Twenty-something dead? Everyone who survive scarred for life? Twenty-two school children injured in a school stabbing? What goes through your head when you prepare for something like this? Is this our world? Modern society? I can't even form proper sentences about this.

Twenty-eight people--twenty children, eight adults--died in the mass shooting in Sandy Hook village, Newtown, Connecticut. Eighteen children and seven adults were killed at the school itself, gunman included, while two other kids died of their injuries at the hospital. Another adult was found dead in the shooter's home shortly afterwards. Only the Virginia Tech shooting had a higher body count.

In Chengping, China, a man tore through a group of elementary school children with a knife, after first attacking an elderly woman. He was tackled by security before anyone was killed; security that was there due to a wave of stabbing incident at schools.

I will never, ever name these attackers, because they do not deserve to be remembered. A large part of Hellenic rituals of the dead speak of honoring the dead by name, so their names will never be forgotten, their honor never lost.

How does this happen? Why does this happen? And why is America not discussing gun policies yet? A knife is horrible, but at least these kids had a fighting chance.

I'm sure there was a reason these men got in a headspace where this rampage was a logical next step. I'm sure the Sandy Hook shooter had issues, most likely with his mother, who was a teacher at the school, and one of the firsts to die. I'm sure there was a lot of crap in both these people's lives that they couldn't work though any other way, but it's no excuse. It doesn't lift the pain, the shock, or the burden of this crime.

It's been a bad week all around. On the eleventh, a fifteen year old girl jumped in front of a train with some of her friends watching. The reason? Bullying in school. She couldn't take it anymore. In November, a twenty year old boy committed suicide for the same reason. Gods know what else happened that I'm not even aware of. These deaths--all these deaths--could have been avoided. And I'm not even talking gun control or a 'love and light' attitude.

We've become so estranged that we hardly know who our neighbors are, let alone the rest of the people on the city block. Behind closed doors, horrors are inflicted every day. We've lost the means of detecting the warning signs; we don't know how someone normally acts, so how could we notice when their lives spin out of control. Who can we go to when we are in need of help? Who do we turn to when we need something? When we are scared?

Times of crisis bring out the best and worst in people. On the one hand, people ban together. The person next to you suddenly becomes a lifeline to life, a way of connecting with the world of the living, a way to prove we are still alive. Even during a minor crisis like an endless rainy day, people band together. We speak to each other, offer a tissue to dry a face, buy some poor soul a cup of coffee because they are completely drenched and freezing.

On the other hand, people choose sides. We bicker over the details without ever addressing the real issues. A crisis as large and terrible as a school shooting rarely changes anything, although we all call for action. Words become weapons, because the emotions are too raw. There is only fear and pain. And to my friend, who told me that even fifty years or so ago, there were guns aplenty, and nothing happened? Even more reason to finally put restrictions on the possession of guns: people have changed, and a good few of them are incapable of carrying ethically.

Last night, I prayed to Hekate and Hermes Psychopompos, to guide the souls of the dead to the place they are meant to be. I offered coins and dark red wine, and cried for the lives lost in this tragic and meaningless act of violence.

My thoughts go out to the families of those who have died, as well as anyone touched by this tragedy. Tomorrow, regular blogging will return, but today, the first day of the month, is--ironically enough--reserved for the dead.

• Saturday, December 15, 2012
  community current affairs Hekate Hermes Hermes Psychopompos Tartaros

PBP: You, in relation to Deity

Those of you who have been visiting this blog for a while are most likely aware I have a pretty Reconstructionistic approach to Reconstructionism. I came to Hellenismos from a Neo-Wiccan/Eclectic Religious Witchcraft path and have never been subject to the restrictions religion seems to have brought for those who came here through Christianity or other major religions. Because of this, I have no qualms in surrendering part of my autonomy to serve the Theoi (and other Gods, before my progression into Hellenismos). Today I want to talk about finding the balance between yourself and your Deities, a balance that is different for everyone.

Depending on your Tradition (and I'm just going to assume that since you're reading this, you have allowed the Gods in your life), you will describe your relationship with the Gods in a myriad of ways; work with, commune with, meet with, talk with, worship, appease, etc. I serve. I worship, too, and I appease. Sometimes, I talk to the Theoi, but above all, I serve.

Funnily enough, I'm not a submissive person. I'm a caring person, true, and I will gladly put others ahead of myself, but I do that from a place of personal strength and confidence. I choose to put others' needs ahead of my own at times, but I claim my own space and rights when I need to. I have boundaries that no one ever crosses, unless I allow them. I learned to do this the hard way, when I was still a child. Yet, when it comes to the Theoi (and other Gods before Them), I seem to be completely without boundaries.

This means that--when it comes to the Theoi--I say 'how high' when They say 'jump', regardless of what is requested of me. It also means that I put my faith in Them. When I pray and sacrifice to Zeus the Thunderer for a day without rain as I do my rounds outside, I don't bring an umbrella. I trust that Zeus will either honor my prayer through kharis, or will have good reason not to. Who am I to go against His wishes and stay dry, regardless? To me, that is hubris.

One of the most controversial posts on this blog, 'How far would you go to appease the Gods?', was so controversial because of this notion. While this extreme is important in my relation to Deity, there is no reason why your practice should be the same. If you're in a Tradition where 'working with the Gods' is a big thing, you'll most likely give up a lot less of your autonomy to the Gods. Your relationship is more personal, more equal, than many Hellenists will ever have (although, I guess, there are exceptions to that as well, within the Hellenistic community).

I think it's fair to say that practitioners of Reconstructionistic Traditions always give up more of their autonomy to the Gods than their non-Reconstructionistic counterparts within the Pagan community. This is one of the reasons why Reconstructionism is not for everyone. I'm not doubting anyone's faith here, but a Recon approach forces you to to really believe in the Gods. If you secretly think They aren't real after all, or are archetypes or constructed personas, you're going to burn out. A Recon approach is a lot to take on if you don't have faith.

The Pagan community is wonderful, especially because of its many facets. The question of who serves whom is largely Tradition based, but where you fall on the scale depends greatly on your person. To know where you stand on this issue may be helpful in your practice, especially if you're trying to build any type of relationship with Gods. Asking yourself (and Them) about Their nature, your role in Their worship, Their role in your life and the relationship between you and Deity are essential to a healthy and fulfilling religious life. Some of these questions are questions we'd rather not ask ourselves, because we fear the answers, but being truthful to yourself and the Gods is one of the first steps to kharis and trust. Don't avoid the hard questions; they teach us the most about ourselves, our lives, our worship, and our Gods.

• Friday, December 14, 2012
  Hellenic Reconstruction Hellenismos 101 hubris kharis Pagan Blog Project Paganism

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

Religious differences

A few days ago, my girlfriend and I celebrated the eight year anniversary of our relationship. We met when she was fifteen and I was sixteen and although we fell in love at first sight, we were both too young to be in a long-distance relationship. A few years later, when she was eighteen and I was nineteen, we met again and fell in love all over in that first moment. We promised each other we were going to fight for it this time and here we are, eight years later.

We work well because we are different but have enough commonalities to function together as a family unit. My girlfriend is the sweetest, most beautiful woman I have ever met. She is an incredibly skilled artist and painter, and a fantastic teacher. She is the only woman I see myself marrying and possibly having children with. She is also the most religiously-skeptical atheist you could ever meet. My girlfriend finds it incredibly hard to believe in anything that is not proven by science or in another way quantifiable.

When I still practiced Eclectic Religious Witchcraft, it was easier to live around my religious practice. I never did my rituals when she was around, and I didn't have a very strict daily practice, although it took up a lot of my computer time and witchy books could be found all around the house. I founded Little Witch magazine in that time. So while my practice took up a lot of my time, it was an issue she could turn a blind eye to. 

My progression into Hellenismos has made turning a blind eye pretty much impossible. I have a strong daily practice, I read, research and write a lot about it, and I have most certainly changed since I started practicing. Letting go of many conventions from my Witchcraft days has freed me from a lot of shackles I was unaware I was opposing at the time. Hellenismos functions so well with my world view and ethical code, I have fallen into it without much adoption time at all. 

The transition has been fluid for me, but my girlfriend--with whom I discuss very little about my religious practice unless she brings it up--has seen me practice one way for over seven years and now I seem to have turned on a dime. I don't blame her for being confused.

My girlfriend worries for me a lot. She worries that I am spending too much time on a construct--if you will--that does not exist. There is no proof of the Theoi, the Underworld or anything else that I believe in, yet I spend hours every day researching, writing, offering, and making sacrifices. From her point of view, what I do must be nuts. When I put myself in her shoes, I can see where she is coming from.

Quite recently, we got into a discussion about religion. She voiced these concerns to me. She told me that while she loves the kind of person my religion has made me and continues to make me--the person who is open, inviting to other, who has a strict moral and ethical code, who has a dedication to something that she loves, a person who would never compromise her believes for anyone or anything--she can't wrap her head around this major influence in my life and these beings I tell her are real but with whom, she feels, she will never bond.

She worries that, one day, I will ask her to participate in ritual for these beings she doesn't understand or believe in--something she won't be able to do--while I worry that one day, she will not be able to put up with my religious practice any more and I have to chose between my religion and our relationship. That's a Sophie's Choice I hope I never have to make. 

Right now, my religion (or her atheism)--thankfully--does not wreck the foundation of our relationship, but it is a point that we tip-toe around as much as possible. While it is still just the two of us, this is an arrangement that works relatively well, but should we ever have children together, our religious differences will most certainly become a challenge.

When we get married, I want--need--a religious ceremony. It doesn't have to be a public ceremony, but I want to ask for the blessings of Zeus and Hera when we marry. I want to offer libations to the Theoi to ask for Their blessing. while it doesn't have to look like this video at all, I do want something that conveys the gist of it.

Should we have children, I will want to present them to Hestia when our miasma wears off. I want to give them the protection Hestia offers to new members of the household. That child will be part of our family--our oikos--and I can't willfully withhold them the religious ceremony to make that a reality. I will want to read our child bedtime stories about the Theoi, and tell them about the Gods of other pantheons. When he or she gets older, I want them to be able to choose for themselves if they are religious or not. While my girlfriend is willing to indulge me in most of these issues, I also know that she is slightly embarrassed about sharing my religious views with anyone.

Hellenismos--while she is interested in Hellenic mythology and art--is something she doesn't understand. Why would you want to worship Gods that no one has worshipped in ages? Why specify which Gods you worship at all? She didn't get the Lord and Lady idea very well either, but at least that was relatively modern, and archetypes make much more sense to her than individual Gods somewhere up a mountain, cloud, or other mythical location.

Our religious differences will divide us at least for the foreseeable future. While she fully respects and encourages me to practice my religion, she does struggle with it, and I do not think I will ever become less religiously active. For now, it's not a problem, but it might be in the future. That thought is worrisome, to say the least, but it's comforting to know many families struggle with this situation, or a situation where two religions are actively practiced. I have no solutions. An open dialogue is encouraged, but I don't even have that myself. The situation is as it is, unfortunately, but when there is love and a willingness to compromise, major problems should be avoidable. Hopefully. 

• Wednesday, December 12, 2012
  daily practice personal polytheism