The Anemoi, the Hellenic Gods of Weather

 Greece has seen much turbulent summer weather with storms, rains and floods lashing different parts of the country.While tourists dash for shelter from the rain, and lightning bolts light up the Acropolis, it is worth considering how the ancient Hellenes explained the weather.

Although Zeus is well known for his thunderbolts, it is the Anemoi which seem to correspond more specifically with the winds and the weather they brought to Greece. Each such God was ascribed a cardinal direction from where they would bring the wind and other weather phenomena.

Boreas is the north wind and bringer of cold winter air. Zephyrus is the west wind and bringer of light spring and early-summer breezes, and Notus is the south wind and bringer of the storms of late summer and autumn. Eurus is another weather God but was not associated with any of the specific ancient Hellenic seasons, of which they had only three.

There were a host of other, more minor, Hellenic deities whose names were gives to the particular winds which would blow at different times of the year. The Romans adopted some of these Gods, giving them new names, but still ascribing to them the power to bring different types of weather.

The Winds were portrayed as either man-shaped, winged Gods who lived together in a cavern on Mount Haimos (Haemus) in Thrake (Thrace), or as horse-shaped divinities stabled by Aiolos Hippotades, "the Reiner of Horses", on the island of Aiolia and set out to graze on the shores of the earth-encircling River Okeanos.

Early poets, such as Homer and Hesiod, drew a clear distinction between the four, relatively benign, seasonal Winds (Anemoi) and the destructive Storm-Winds (Anemoi Thuellai). The latter, spawned by the monster Typhoeus, were either housed in the caverns of Aiolos or guarded by the Hekatonkheires in the pits of Tartaros. Later authors blurred the distinction between the two.

The female counterparts of the Anemoi were the Aellai Harpyiai (Harpies). Mated with the Winds they produced many swift, immortal horses.

• Friday, October 22, 2021
  ancient Hellenic culture Anemoi Mythology 101

PAT ritual announcement: sacrifice to the Tritopatores

On the 21th of Mounukhion, the sacrificial calendar of Erkhia dictates a sacrifice to the Tritopatores (Τριτοπατορες). We'll host a PAT ritual for the event on May 3rd, at 10 a.m. EDT.

Suidas describes the Tritopatores as follows:

"Tritopatores : Demon in the Atthis says that the Tritopatores are winds (anemoi), Philochoros [Greek poet C4th B.C.] that the Tritopatores were born first of all. For the men of that time, he says, understood as their parents the earth (gê) and the sun (hêlios), whom then they called Apollon. Phanodemos [C4th B.C.] in [book] 6 maintains that only [the] Athenians both sacrifice to them and pray to them, when they are about to marry, for the conception of children. In the Physikos of Orpheus the Tritopatores are named Amalkeides and Protokles and Protokleon, being doorkeepers and guardians of the winds (anemoi). But the author of Explanation claims that they are [the offspring] of Ouranos (Heaven) and (Earth), and that their names are Kottos, Briareos and Gyges."

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear. The latter in Suidas are often seen as the Hekatonkheires: Kottos (Κοττος, 'Grudge', 'Rancour'), Gyês (Γυης, 'Of the Land'), Briareôs (Βριαρεως, 'Strong', 'Stout'), Obriareôs (Οβριαρεως, 'Strong', 'Stout'), and Aigaiôn (Αιγαιων, 'Goatish', or 'Stormy'). As the Anemoi, the Tritopateres are: Amalkeidês (Αμαλκειδης, 'Bound to That Place'), Prôtoklês (Πρωτοκλης, 'First Locked Away), and Prôtokleôn (Πρωτοκλεων, 'First Confined').

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear, but we find favour with the theory that they are connected to the wind-Gods. According to the Greater Demarkhia, the sacrifice to the Tritopatores was a ram, along with a 'libation not of wine'. In modern times, a libation of milk, honey, and/or water will most certainly do.

The ritual for the Tritopatores may seem rather strange (at least different) but it is based on elaborate and specific instructions from the inscription from the Selinus tablet and we think it is in the spirit of ancient sacrifice. The arrangement and sequence is crucial. Robert will conduct the sacrifice for the foul Tritopatores as that had to be done by a specific priestly group and as the senior member of Elaion, and with the facilities to conduct this sacred rite, he should be the one to do this. We have marked in the ritual which parts of the rite you should perform and which you should not.

You can find the ritual for the PAT ritual for the sacrifice to Tritopatores here and join the community page here. We hope you will join us!

• Monday, May 3, 2021
  ancient Hellenic culture Anemoi Elaion Erkhia festivals Mythology 101 PAT Tritopatores

PAT ritual announcement: sacrifice to the Tritopatores

On the 21th of Mounukhion, the sacrificial calendar of Erkhia dictates a sacrifice to the Tritopatores (Τριτοπατορες). We'll host a PAT ritual for the event on April 15th, at 10 a.m. EDT.

Suidas describes the Tritopatores as follows:

"Tritopatores : Demon in the Atthis says that the Tritopatores are winds (anemoi), Philochoros [Greek poet C4th B.C.] that the Tritopatores were born first of all. For the men of that time, he says, understood as their parents the earth (gê) and the sun (hêlios), whom then they called Apollon. Phanodemos [C4th B.C.] in [book] 6 maintains that only [the] Athenians both sacrifice to them and pray to them, when they are about to marry, for the conception of children. In the Physikos of Orpheus the Tritopatores are named Amalkeides and Protokles and Protokleon, being doorkeepers and guardians of the winds (anemoi). But the author of Explanation claims that they are [the offspring] of Ouranos (Heaven) and (Earth), and that their names are Kottos, Briareos and Gyges."

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear. The latter in Suidas are often seen as the Hekatonkheires: Kottos (Κοττος, 'Grudge', 'Rancour'), Gyês (Γυης, 'Of the Land'), Briareôs (Βριαρεως, 'Strong', 'Stout'), Obriareôs (Οβριαρεως, 'Strong', 'Stout'), and Aigaiôn (Αιγαιων, 'Goatish', or 'Stormy'). As the Anemoi, the Tritopateres are: Amalkeidês (Αμαλκειδης, 'Bound to That Place'), Prôtoklês (Πρωτοκλης, 'First Locked Away), and Prôtokleôn (Πρωτοκλεων, 'First Confined').

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear, but we find favour with the theory that they are connected to the wind-Gods. According to the Greater Demarkhia, the sacrifice to the Tritopatores was a ram, along with a 'libation not of wine'. In modern times, a libation of milk, honey, and/or water will most certainly do.

The ritual for the Tritopatores may seem rather strange (at least different) but it is based on elaborate and specific instructions from the inscription from the Selinus tablet and we think it is in the spirit of ancient sacrifice. The arrangement and sequence is crucial. Robert will conduct the sacrifice for the foul Tritopatores as that had to be done by a specific priestly group and as the senior member of Elaion, and with the facilities to conduct this sacred rite, he should be the one to do this. We have marked in the ritual which parts of the rite you should perform and which you should not.

You can find the ritual for the PAT ritual for the sacrifice to Tritopatores here and join the community page here. We hope you will join us!

• Tuesday, April 14, 2020
  ancient Hellenic culture Anemoi Elaion Erkhia festivals Mythology 101 PAT Tritopatores

PAT ritual announcement: sacrifice to the Tritopatores

On the 21th of Mounukhion, the sacrificial calendar of Erkhia dictates a sacrifice to the Tritopatores (Τριτοπατορες). We'll host a PAT ritual for the event on April 27th, at 10 a.m. EDT.

Suidas describes the Tritopatores as follows:

"Tritopatores : Demon in the Atthis says that the Tritopatores are winds (anemoi), Philochoros [Greek poet C4th B.C.] that the Tritopatores were born first of all. For the men of that time, he says, understood as their parents the earth (gê) and the sun (hêlios), whom then they called Apollon. Phanodemos [C4th B.C.] in [book] 6 maintains that only [the] Athenians both sacrifice to them and pray to them, when they are about to marry, for the conception of children. In the Physikos of Orpheus the Tritopatores are named Amalkeides and Protokles and Protokleon, being doorkeepers and guardians of the winds (anemoi). But the author of Explanation claims that they are [the offspring] of Ouranos (Heaven) and (Earth), and that their names are Kottos, Briareos and Gyges."

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear. The latter in Suidas are often seen as the Hekatonkheires: Kottos (Κοττος, 'Grudge', 'Rancour'), Gyês (Γυης, 'Of the Land'), Briareôs (Βριαρεως, 'Strong', 'Stout'), Obriareôs (Οβριαρεως, 'Strong', 'Stout'), and Aigaiôn (Αιγαιων, 'Goatish', or 'Stormy'). As the Anemoi, the Tritopateres are: Amalkeidês (Αμαλκειδης, 'Bound to That Place'), Prôtoklês (Πρωτοκλης, 'First Locked Away), and Prôtokleôn (Πρωτοκλεων, 'First Confined').

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear, but we find favour with the theory that they are connected to the wind-Gods. According to the Greater Demarkhia, the sacrifice to the Tritopatores was a ram, along with a 'libation not of wine'. In modern times, a libation of milk, honey, and/or water will most certainly do.

The ritual for the Tritopatores may seem rather strange (at least different) but it is based on elaborate and specific instructions from the inscription from the Selinus tablet and we think it is in the spirit of ancient sacrifice. The arrangement and sequence is crucial. Robert will conduct the sacrifice for the foul Tritopatores as that had to be done by a specific priestly group and as the senior member of Elaion, and with the facilities to conduct this sacred rite, he should be the one to do this. We have marked in the ritual which parts of the rite you should perform and which you should not.

You can find the ritual for the PAT ritual for the sacrifice to Tritopatores here and join the community page here. We hope you will join us!

• Thursday, April 25, 2019
  ancient Hellenic culture Anemoi Elaion Erkhia festivals Mythology 101 PAT Tritopatores

Meet the Anemoi, the Hellenic Gods of Weather

Greece has seen much turbulent summer weather with storms, rains and floods lashing different parts of the country.While tourists dash for shelter from the rain, and lightning bolts light up the Acropolis, it is worth considering how the ancient Hellenes explained the weather.

Although Zeus is well known for his thunderbolts, it is the Anemoi which seem to correspond more specifically with the winds and the weather they brought to Greece. Each such God was ascribed a cardinal direction from where they would bring the wind and other weather phenomena.

Boreas is the north wind and bringer of cold winter air. Zephyrus is the west wind and bringer of light spring and early-summer breezes, and Notus is the south wind and bringer of the storms of late summer and autumn. Eurus is another weather God but was not associated with any of the specific ancient Hellenic seasons, of which they had only three.

There were a host of other, more minor, Hellenic deities whose names were gives to the particular winds which would blow at different times of the year. The Romans adopted some of these Gods, giving them new names, but still ascribing to them the power to bring different types of weather.

The Winds were portrayed as either man-shaped, winged Gods who lived together in a cavern on Mount Haimos (Haemus) in Thrake (Thrace), or as horse-shaped divinities stabled by Aiolos Hippotades, "the Reiner of Horses", on the island of Aiolia and set out to graze on the shores of the earth-encircling River Okeanos.

Early poets, such as Homer and Hesiod, drew a clear distinction between the four, relatively benign, seasonal Winds (Anemoi) and the destructive Storm-Winds (Anemoi Thuellai). The latter, spawned by the monster Typhoeus, were either housed in the caverns of Aiolos or guarded by the Hekatonkheires in the pits of Tartaros. Later authors blurred the distinction between the two.

The female counterparts of the Anemoi were the Aellai Harpyiai (Harpies). Mated with the Winds they produced many swift, immortal horses.

• Monday, July 30, 2018
  ancient Hellenic culture Anemoi Mythology 101

PAT ritual announcement: sacrifice to the Tritopatores

On the 21th of Mounukhion, the sacrificial calendar of Erkhia dictates a sacrifice to the Tritopatores (Τριτοπατορες). We'll host a PAT ritual for the event on May 7th, at 10 a.m. EDT.

Suidas describes the Tritopatores as follows:

"Tritopatores : Demon in the Atthis says that the Tritopatores are winds (anemoi), Philochoros [Greek poet C4th B.C.] that the Tritopatores were born first of all. For the men of that time, he says, understood as their parents the earth (gê) and the sun (hêlios), whom then they called Apollon. Phanodemos [C4th B.C.] in [book] 6 maintains that only [the] Athenians both sacrifice to them and pray to them, when they are about to marry, for the conception of children. In the Physikos of Orpheus the Tritopatores are named Amalkeides and Protokles and Protokleon, being doorkeepers and guardians of the winds (anemoi). But the author of Explanation claims that they are [the offspring] of Ouranos (Heaven) and (Earth), and that their names are Kottos, Briareos and Gyges."

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear. The latter in Suidas are often seen as the Hekatonkheires: Kottos (Κοττος, 'Grudge', 'Rancour'), Gyês (Γυης, 'Of the Land'), Briareôs (Βριαρεως, 'Strong', 'Stout'), Obriareôs (Οβριαρεως, 'Strong', 'Stout'), and Aigaiôn (Αιγαιων, 'Goatish', or 'Stormy'). As the Anemoi, the Tritopateres are: Amalkeidês (Αμαλκειδης, 'Bound to That Place'), Prôtoklês (Πρωτοκλης, 'First Locked Away), and Prôtokleôn (Πρωτοκλεων, 'First Confined').

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear, but we find favour with the theory that they are connected to the wind-Gods. According to the Greater Demarkhia, the sacrifice to the Tritopatores was a ram, along with a 'libation not of wine'. In modern times, a libation of milk, honey, and/or water will most certainly do.

The ritual for the Tritopatores may seem rather strange (at least different) but it is based on elaborate and specific instructions from the inscription from the Selinus tablet and we think it is in the spirit of ancient sacrifice. The arrangement and sequence is crucial. Robert will conduct the sacrifice for the foul Tritopatores as that had to be done by a specific priestly group and as the senior member of Elaion, and with the facilities to conduct this sacred rite, he should be the one to do this. We have marked in the ritual which parts of the rite you should perform and which you should not.

You can find the ritual for the PAT ritual for the sacrifice to Tritopatores here and join the community page here. We hope you will join us!

• Thursday, May 3, 2018
  ancient Hellenic culture Anemoi Elaion Erkhia festivals Mythology 101 PAT Tritopatores

PAT ritual announcement: sacrifice to the Tritopatores

On the 21th of Mounukhion, the sacrificial calendar of Erkhia dictates a sacrifice to the Tritopatores (Τριτοπατορες). We'll host a PAT ritual for the event on April 18th, at 10 a.m. EDT.

Suidas describes the Tritopatores as follows:

"Tritopatores : Demon in the Atthis says that the Tritopatores are winds (anemoi), Philochoros [Greek poet C4th B.C.] that the Tritopatores were born first of all. For the men of that time, he says, understood as their parents the earth (gê) and the sun (hêlios), whom then they called Apollon. Phanodemos [C4th B.C.] in [book] 6 maintains that only [the] Athenians both sacrifice to them and pray to them, when they are about to marry, for the conception of children. In the Physikos of Orpheus the Tritopatores are named Amalkeides and Protokles and Protokleon, being doorkeepers and guardians of the winds (anemoi). But the author of Explanation claims that they are [the offspring] of Ouranos (Heaven) and (Earth), and that their names are Kottos, Briareos and Gyges."

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear. The latter in Suidas are often seen as the Hekatonkheires: Kottos (Κοττος, 'Grudge', 'Rancour'), Gyês (Γυης, 'Of the Land'), Briareôs (Βριαρεως, 'Strong', 'Stout'), Obriareôs (Οβριαρεως, 'Strong', 'Stout'), and Aigaiôn (Αιγαιων, 'Goatish', or 'Stormy'). As the Anemoi, the Tritopateres are: Amalkeidês (Αμαλκειδης, 'Bound to That Place'), Prôtoklês (Πρωτοκλης, 'First Locked Away), and Prôtokleôn (Πρωτοκλεων, 'First Confined').

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear, but we find favour with the theory that they are connected to the wind-Gods. According to the Greater Demarkhia, the sacrifice to the Tritopatores was a ram, along with a 'libation not of wine'. In modern times, a libation of milk, honey, and/or water will most certainly do.

The ritual for the Tritopatores may seem rather strange (at least different) but it is based on elaborate and specific instructions from the inscription from the Selinus tablet and we think it is in the spirit of ancient sacrifice. The arrangement and sequence is crucial. Robert will conduct the sacrifice for the foul Tritopatores as that had to be done by a specific priestly group and as the senior member of Elaion, and with the facilities to conduct this sacred rite, he should be the one to do this. We have marked in the ritual which parts of the rite you should perform and which you should not.

You can find the ritual for the PAT ritual for the sacrifice to Tritopatores here and join the community page here. The sacrifice to Tritopatores will take place on April 18th at the standard 10 AM EDT. We hope you will join us!

• Saturday, April 15, 2017
  ancient Hellenic culture Anemoi Elaion Erkhia festivals Mythology 101 PAT Tritopatores

PAT ritual announcement: sacrifice to the Tritopatores

I announced two days ago that we'd have a PAT ritual to the the hero Leukaspis on the 28th of April. A day later, the sacrificial calendar of Erkhia dictates a sacrifice to the Tritopatores (Τριτοπατορες). Suidas describes the Tritopateres as follows:

"Tritopatores : Demon in the Atthis says that the Tritopatores are winds (anemoi), Philochoros [Greek poet C4th B.C.] that the Tritopatores were born first of all. For the men of that time, he says, understood as their parents the earth (gê) and the sun (hêlios), whom then they called Apollon. Phanodemos [C4th B.C.] in [book] 6 maintains that only [the] Athenians both sacrifice to them and pray to them, when they are about to marry, for the conception of children. In the Physikos of Orpheus the Tritopatores are named Amalkeides and Protokles and Protokleon, being doorkeepers and guardians of the winds (anemoi). But the author of Explanation claims that they are [the offspring] of Ouranos (Heaven) and (Earth), and that their names are Kottos, Briareos and Gyges."

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear. The latter in Suidas are often seen as the Hekatonkheires: Kottos (Κοττος, 'Grudge', 'Rancour'), Gyês (Γυης, 'Of the Land'), Briareôs (Βριαρεως, 'Strong', 'Stout'), Obriareôs (Οβριαρεως, 'Strong', 'Stout'), and Aigaiôn (Αιγαιων, 'Goatish', or 'Stormy'). As the Anemoi, the Tritopateres are: Amalkeidês (Αμαλκειδης, 'Bound to That Place'), Prôtoklês (Πρωτοκλης, 'First Locked Away), and Prôtokleôn (Πρωτοκλεων, 'First Confined').

Which version(s) of the Tritopateres were worshipped at Erkhia is unclear, but we find favour with the theory that they are connected to the wind-Gods. According to the Greater Demarkhia, the sacrifice to the Tritopatores was a ram, along with a 'libation not of wine'. In modern times, a libation of milk, honey, and/or water will most certainly do.

The ritual for the Tritopatores may seem rather strange (at least different) but it is based on elaborate and specific instructions from the inscription from the Selinus tablet and we think it is in the spirit of ancient sacrifice. The arrangement and sequence is crucial. Robert will conduct the sacrifice for the foul Tritopatores as that had to be done by a specific priestly group and as the senior member of Elaion, and with the facilities to conduct this sacred rite, he should be the one to do this. We have marked in the ritual which parts of the rite you should perform and which you should not.

You can find the ritual for the PAT ritual for the sacrifice to Tritopatores here and join the community page here. The sacrifice to Tritopatores will take place on April 29 at the standard 10 AM EDT. We hope you will join us!

• Thursday, April 28, 2016
  ancient Hellenic culture Anemoi Elaion Erkhia festivals Mythology 101 PAT Tritopatores

Could the ancient Greek plays help reconstruct Europe’s climate?

The Archaeological News Network reports that the open air plays of the ancient Hellenes may offer us a valuable insight into the Mediterranean climate of the time. According to the article, new research into the ancient plays and the artwork about them has identified 'halcyon days'--days of theatre friendly weather even in (what now equates as) January and February--or so says Dr. Christina Chronopoulou, from the National and Kapodestrian University of Athens.

"We explored the weather conditions which enabled the Athenians of the classical era to watch theatre performances in open theatres during the midwinter weather conditions. We aimed to do so by gathering and interpreting information from the classical plays of Greek drama from 5th and 4th centuries B.C."

In order to conduct this research, the writings of 43 plays--7 by Aeschylus, 7 by Sophocles, 18 by Euripides and 11 by Aristophanes--were examined for references about the weather, and many did. If the plays are to be believed, the ancient Hellenes enjoyed long, hot, dry summers, yet also were treated to the rare theatre friendly 'halcyon days' of clear, sunny weather during winter.

"The comedies of Aristophanes, often invoke the presence of the halcyon days. Combining the fact that dramatic contests were held in mid-winter without any indication of postponement, and references from the dramas about the clear weather and mild winters, we can assume that those particular days of almost every January were summery in the fifth and maybe in the fourth centuries BC."

According to the research conducted, the Halcyon days, a phenomenon also observed nowadays, has its origins in an ancient myth. According to one version, the goddess Halcyon, daughter of Aeolus, the ruler of the winds, insults Zeus and Hera. So, the father of gods transformed her into a bird and condemned her to lay her eggs only in the mid-winter. Consequently, the little birds were hardly able to survive. Crying and praying endlessly, Halcyon managed to make Zeus feel pity for her and so he decided to give her 14 days of good and calm weather in mid-January in order to lay her eggs in security. The Halcyon days were named after this Greek myth, and in Aristotle's Histories about animals (p. 5.8; 350 BC) he writes The halcyon breeds at the season of the winter solstice. Accordingly, when this season is marked with calm weather, the name of “halcyon days” is given to the seven days preceding and to as many following the solstice (Wentworth Tompson, 2007).

The report als shows that the ancient Hellenes used to forecast by looking for the signs of diosimies, which are phenomena caused by Zeus. Meteorological calendars called ‘Parapigmata’ were being circulated in the ancient Agora (a place of gathering and a market) since the fifth century (McCormick et al., 2012). Philosophers were observing weather phenomena from mountains such as Mithimna, Idi and Lycabettus (Theophrastus, third to fourth century BC), and by combining astronomy with their empirical knowledge of the local meteorology they composed the Parapigmata, a kind of empirical forecast report.

The entire article is well worth the read and was published in the magazine 'Weather', Volume 69, Issue 3, pages 66–69, March 2014. The entire article can be found here.

• Monday, March 10, 2014
  Aeschylus ancient Hellenic culture Anemoi archeology Aristophanes Aristotle current affairs Euripides Halcyon Mythology 101 Sophocles Zeus

Fog and Notos

The Fall season, to me, is the season of fog. We might get a little bit of it in the spring and a tiny bit of it once winter truly sets in, but Fall is when I can expect fog at least once every week. While I greatly dislike fog as a driver, there is nothing like waking up to a house encapsulated by fog. All noise is dampened, you can't see beyond a few feet, and suddenly everything in my head gets a little quieter as well. It's like the outside world just fades.

The view from my backyard this morning (and not much beyond it)

Like snow, fog and mist have its own deity presiding over it: He is Notos (Νοτος), God of the South wind, one of the four Anemoi. He is the wet, storm-bringing wind of late summer and early autumn. The Anemoi are the wind Gods who are each ascribed a cardinal direction from which their respective winds come, and are each associated with various seasons and weather conditions. For Notos, these weather conditions are rain, storms, strong gusts of wind, and fog. His rainfall can be heavy enough to destroy crops, and his fog dense enough to run ships ashore. As such, He was a feared God in ancient Hellas.

Roman poet Ovid in his 'Metamorphoses' has a beautiful description of Notos in his description of the great deluge Zeus sent forth to punish mankind:

"And instantly he [Zeus] shut the Northwind in Aeolian caves, and every other wind that might dispel the gathering clouds. He bade the Southwind blow:—the Southwind flies abroad with dripping wings, concealing in the gloom his awful face: the drenching rain descends from his wet beard and hoary locks; dark clouds are on his brows and from his wings and garments drip the dews: his great hands press the overhanging clouds; loudly the thunders roll; the torrents pour; Iris, the messenger of Juno [Hera], clad in many coloured raiment, upward draws the steaming moisture to renew the clouds. The standing grain is beaten to the ground, the rustic's crops are scattered in the mire, and he bewails the long year's fruitless toil." [262]

Notus and His brothers--according to the early poets-- were born of Astraios and Eos. Astraios is the Titan god of the stars and planets, and the art of astrology. Eos the Goddess presiding over the dawn. The stars were also Their children.

Hesiod, in his 'Theogony' reveals this birth. There is one cardinal direction missing: East, represented by Euros (Ευρος). this is because the ancient Hellenes at the time of Hesiod were aware of only three seasons: Spring, Summer and Winter, and only these had dieties presiding over them--in this case Zephyros, Notos and Boreas, respectively.

"And Eos bare to Astraeus [Astraios] the strong-hearted winds, brightening Zephyrus, and Boreas, headlong in his course, and Notus, -- a goddess mating in love with a god." [ll. 378-382]

I am going to go back to enjoying the fog around my home and be content with the Fall season which has now--officially--started for me as this is the first fog of the season I have experienced. I will also offer to Notos in thanks for His arrival into my life. To do so, I will read from the Orphic Hymn to Him:

"Wide coursing gales, whose lightly leaping feet with rapid wings the air's wet bosom beat, approach benevolent, swift-whirling pow'rs, with humid clouds the principles of flow'rs: for flow'ry clouds are portion'd to your care, to send on earth from all surrounding air. Bear, blessed pow'rs, these holy rites attend, and fruitful rains on earth all-parent send."

• Monday, October 7, 2013
  ancient Hellenic culture Anemoi Astraios Boréas Eos Euros Hesiod household worship Hyginus Mythology 101 Notos Orphic Hymns Ovid personal Zephyros