Arête and the tenets of Solon

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

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

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

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

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

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

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

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

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

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

(2) Never speak falsely.

(3) Pay attention to matters of importance.

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

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

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

(7) Make reason your guide.

(8) Do not associate with the wicked.

(9) Honour the gods;

(10) respect your parents. 

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

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

Hesiod's ethics

Where do we, as Hellenists, and I, as a person, find our ethical framework? Most of mine comes from Hesiod's Works and Days. Long before I knew Hesiod, or his writings existed, my ethics mirrored his. I want to share some of his writings with you today, because they are solid, sincere, ethical guidelines and pieces of advice that I believe will bring anyone who follows them closer to the Theoi, and themselves. That is what they did for me, anyway. You can read Works and Days here, in a translation by Evelyn-White, but the words below are taken from the Loeb translation, as done by Glenn W. Most, as that translation makes a lot more sense to me.

• Give heed to Justice and do not foster Outrageousness, for Outrageousness is evil in a worthless mortal; and even a fine man cannot bear her easily.
  
  
• Those who give straight judgements to foreigners and fellow-citizens and do not turn aside from Justice at all, their city blooms and the people in it flower.
  
  
• A man contrives evil for himself when he contrives evil for someone else, and an evil plan is most evil for the planner.
  
  
• If someone is willing to speak it out publicly, then far-seeing Zeus gives him wealth, but whoever willfully swears a false oath, telling a lie in his testimony, he himself is incurably hurt at the same time as he harms Justice.
  
  
• Misery is there to be grabbed in abundance, easily, for smooth is the road, and she lives very nearby; but in front of Excellence the immortal Gods have set sweat, and the path to Her is long and steep, and rough at first--yet when one arrives at the top, then it becomes easy, difficult though it still is.
  
  
• The man who thinks of everything by himself, considering what will be better, later and in the end--this man is the best of all. That man is fine too, the one who is persuaded by someone who speaks well. But whoever neither thinks by himself nor pays heed to what someone else says and lays it to his heart--that man is good for nothing.
  
  
• Whatever sort you are by fortune, working is better, if you turn your foolish spirit away from other men's possessions towards work, taking care for the means of life.
  
  
• Shame is not good at providing for a needy man.
  
  
• If someone grabs great wealth with his hands by violence, or plunders it by means of his tongue, as often happens when profit deceives the mind of human beings and Shamelessness drives Shame away, then the Gods easily make him obscure.
  
  
• Invite your friends to the feast, but let your enemy be; and above all call whoever lives near to you.
  
  
• Do not seek profit evilly: evil profit is as bad as calamities.
  
  
• Be friendly to your friends, and go visit those who visit you. 
  
  
• Give to him who gives and do not give to him who does not give: for one who gives is a giver, but no one gives to a non-giver--Give is good, Grab is bad, a giver of death. For whatever a man gives willingly, even if it is much, he rejoices in the gift and takes pleasure in his spirit; but whomever snatches, relying upon shamelessness, this congeals his own heart, even if it is little.
  
  
• It is fine to take from what you have, but it is woe for the spirit to have need of what you do not have.
  
  
• Let the payment agreed for a man who is your friend be reliable; and smile upon your brother--but add a witness too: for both trust and distrust have destroyed men.
  
  
• If the spirit in your breast longs for wealth, then act in this way, and work at work upon work.

• Wednesday, December 16, 2020
  ancient Hellenic culture Ethike Arete Hellenismos 101 Hesiod Works and Days

Arête and the tenets of Solon

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

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

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

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

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

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

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

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

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

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

(2) Never speak falsely.

(3) Pay attention to matters of importance.

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

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

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

(7) Make reason your guide.

(8) Do not associate with the wicked.

(9) Honour the gods;

(10) respect your parents. 

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

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

A survey about Pagan piety

I like piety. I discuss it quite often here. I am a pious person. Elizabeth, over at Twilight and Fire has launched a survey to help index how the greater community thinks about the subject, and I have decided to enter. I have also decided to discuss it here, both because I want to help spread the word, and because I think her questions are interesting. If you want to enter too, please follow the instructions below:

• copy and paste the questions into your email browser and send your replies to lokisthrowpillow@gmail.com with the subject header 'Piety Survey' 
• answer each question as fully and thoughtfully as possible
• parts of your reply may be used in the results
• deadline: August 31, 2013
• full guidelines here

I would greatly encourage everyone to fill in this survey, to give Elizabeth the best possible focus group for results. Here are mine:

Name (real or “Craft name”)

Elani Temperance

 

How long have you been Pagan/polytheistic?

Thirteen years, twelve as a variety of Neo-Pagan, one as a Hellenist.

 

What is your tradition (i.e. Wiccan, reconstructionist Heathen, eclectic, etc.)

Hellenismos (Reconstructionistic Greek polytheism)

 

Do you have any patron gods/goddesses or deities you are especially close to? If so, who are They?

Not in the patron sense, no.

 

How do you define your own relationship(s) to the gods? For instance, do you view one or more of Them as your beloved or spouse, or are They more like parents to you? Do you consider Them friends, allies, mentors? All of the above? None of the above? How does this differ between various gods?

No, the Gods are the Gods. Some of Them guard the household, and are therefor closer to us, but They are Gods--not my friends, not my family, my Gods, who can either help me or hurt me if They so desire. Even the Gods I have built kharis with (a reciprocal relationship), I do not have a personal relationship with. I am one of many.

 

How do you define “piety” as it relates to Paganism/modern polytheism?

I define piety as thoughts and actions performed out of devotion and respect to Deity. Piety, to me, in a Hellenistic setting, means putting the work I do for my Gods above anything else and never expecting anything in return. To me, it means living your life in the way the Gods desire of you, and to let Them shape your life as They see fit. I cannot define what piety means for the whole of the Pagan community, as the Pagan community is incredibly broad.

 

Do you find this to be a useful or relevant term concerning your own relationship with the gods? Is it relevant to Paganism/modern polytheism in general?
I think piety is one of the most--if not the most--important terms in my relationship to the Gods. As for the whole of Paganism; there is a lot of 'working with' going on and many paths don't focus on Gods at all, so it might be less useful and relevant for them. For me, it has always been essential.

 

Is it possible to be pious without an established dogma or authority? Why or why not?
Of course. Piety can be linked to dogma and/or authority, but at its core, it stems from a love for the Gods and the willingness to go the extra mile for Them. You don't need anyone to tell you how to love, although Recon Traditions like mine do have certain established means for that.

 

Is there anything you consider impious (i.e. behavior, modes of worship)? Why?
Lots of things, honestly. Much of the behavior of the greater Pagan community seems impious to me; 'working with', 'patronage', not addressing the Gods in the way they were addressed by those who originally worshipped them, etc. It's just that I am only accountable for the path I walk, so I don't mind how others walk theirs. For me, to not hold twice daily libations and prayers to the Gods, to speak ill of Them, to invest more time in one than the others, to neglect the heroes, Titans, nymphs, and minor deities, to not follow the sacred calendars of the month and year, to not practice xenia (ritual hospitality), to not live arête (the best I can be), to neglect Them in any way, is impious. 

 

Are you for or against the establishment and observance of rules about piety in your particular tradition and/or within Pagan/polytheist religion in general? Please explain your response.
For, naturally. These are already in place; xenia, kharis, arête, and many more are adopted pious acts within Hellenismos. Without practicing them, what you are practicing is a shadow of the religion; valuable for you, perhaps, but distant from fellow practitioners and perhaps even the Gods. That said, I can not walk, nor dictate, anyone else's path, and so I can and will not judge. It would be impious for me to assume that I had the power to observe the right path: that insight is only for the Gods.

• Saturday, June 15, 2013
  bloggers I admire current affairs daily practice ethics Ethike Arete Paganism personal

Arête and the tenets of Solon

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

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

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

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

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

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

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

 

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

 

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

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

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

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

Hesiod's ethics

A few days ago, I talked about where we, as Hellenists, and I, as a person, find our ethical framework. Most of mine comes from Hesiod's Works and Days. Long before I knew Hesiod, or his writings existed, my ethics mirrored his. I want to share some of his writings with you today, because they are solid, sincere, ethical guidelines and pieces of advice that I believe will bring anyone who follows them closer to the Theoi, and themselves. That is what they did for me, anyway. You can read Works and Days here, in a translation by Evelyn-White, but the words below are taken from the Loeb translation, as done by Glenn W. Most, as that translation makes a lot more sense to me.

• Give heed to Justice and do not foster Outrageousness, for Outrageousness is evil in a worthless mortal; and even a fine man cannot bear her easily.
• Those who give straight judgements to foreigners and fellow-citizens and do not turn aside from Justice at all, their city blooms and the people in it flower.
• A man contrives evil for himself when he contrives evil for someone else, and an evil plan is most evil for the planner.
• If someone is willing to speak it out publicly, then far-seeing Zeus gives him wealth, but whoever willfully swears a false oath, telling a lie in his testimony, he himself is incurably hurt at the same time as he harms Justice.

• Misery is there to be grabbed in abundance, easily, for smooth is the road, and she lives very nearby; but in front of Excellence the immortal Gods have set sweat, and the path to Her is long and steep, and rough at first--yet when one arrives at the top, then it becomes easy, difficult though it still is.
• The man who thinks of everything by himself, considering what will be better, later and in the end--this man is the best of all. That man is fine too, the one who is persuaded by someone who speaks well. But whoever neither thinks by himself nor pays heed to what someone else says and lays it to his heart--that man is good for nothing.
• Whatever sort you are by fortune, working is better, if you turn your foolish spirit away from other men's possessions towards work, taking care for the means of life.
• Shame is not good at providing for a needy man.
• If someone grabs great wealth with his hands by violence, or plunders it by means of his tongue, as often happens when profit deceives the mind of human beings and Shamelessness drives Shame away, then the Gods easily make him obscure.
• Invite your friends to the feast, but let your enemy be; and above all call whoever lives near to you.
• Do not seek profit evilly: evil profit is as bad as calamities.
• Be friendly to your friends, and go visit those who visit you. 
• Give to him who gives and do not give to him who does not give: for one who gives is a giver, but no one gives to a non-giver--Give is good, Grab is bad, a giver of death. For whatever a man gives willingly, even if it is much, he rejoices in the gift and takes pleasure in his spirit; but whomever snatches, relying upon shamelessness, this congeals his own heart, even if it is little.
• It is fine to take from what you have, but it is woe for the spirit to have need of what you do not have.
• Let the payment agreed for a man who is your friend be reliable; and smile upon your brother--but add a witness too: for both trust and distrust have destroyed men.
• If the spirit in your breast longs for wealth, then act in this way, and work at work upon work.

• Wednesday, February 20, 2013
  ancient Hellenic culture Ethike Arete Hellenismos 101 Hesiod Works and Days

Hubris, Recon and Hellenismos

Of all the differences between Recon paths and other (Neo-)Pagan paths, I think the notion of hubris is the most controversial. Sure, everyone who works with Them, respects the Gods but there is a big difference in the respect--and fear--level between Recons and non-Recons.

I'm not exactly sure how this is for other Recon paths but for Hellenismos, avoiding hubris is the foundation of faith. Hubris, in dictionary terms, means excessive pride or arrogance and comes from the Greek (hýbris, ὕβρις). For me, hubris is not an adjective but a verb. It describes the act of willful or ignorant refusal to comply by the will of the Gods.

Within Hellenismos, the Gods rule supreme. We are here to serve and honor Them, and in return, They provide us with what we need to survive. This practice of kharis is one of the pillars of Hellenismos. But it's there in all other pillars as well.

Ethike Arete - living an ethical life, as proclaimed by the Gods in, for example, the Delphic Maxims
Eusebia - the actual practice of honoring the Gods, a huge part of which is piety
Hagneia - being ritually pure, out of respect to the Gods
Nomos Arkhaios - bringing back the old practices and customs out of respect for the Gods
Sophia - bettering yourself so as to better serve the Gods and not offend them through ignorance
Sophrosune - controlling yourself and your actions so as never to cross any of the other pillars or the Gods
Xenia - being inviting to guests under the protection of Zeus Xenios, as it is the Gods' prerogative to send us whoever they want. As Euripides describes in Medea: "What God or Deity listens to you when you are a perjurer and deceive Xenoi [foreigner or city-guest]?"

I have read on some Hellenic websites that the Gods do not intent to harm us in any way. They wish to help us better our lives and would never punish us. I think there is overwhelming evidence of the contrary in ancient Hellenic practices, in mythology and in modern day UPG. Odysseus spent twenty years simply trying to get home because he had pissed off the Gods with his hubris; hubris killed many mythological people, amongst which all fourteen of Niobe's children, Tántalos, and even Íkaros, who flew too high towards the sun; many festivals included elements of appeasement; and building only on my own UPG experiences, I have definitely been told to remedy a situation in which I was displaying unintentional hubris, or else. Saying that the Gods will never (or always) do something is a clear example of hubris, to me.

Being aware of hubris comes with a certain fear of the Gods. When talking about this to non-Recon practitioners (even when I wasn't Recon myself, yet), I often encounter either a knee-jerk reaction as this reminds them too much of the Christian faith or I'm told that the Gods are beings of pure love and light. Every time someone says the latter, I feel Hades' head exploding and can practically envision Ares punching someone, just to prove them wrong.

To me, the Gods are their own beings, far more powerful than we are. We are not divine, we are mortal. One finger snap from Them, and we're toast. I know others see this differently, but it is the foundation of my faith and practice. It is why I offer to the Gods, why I practice the pillars, why I go through my days in the way that I do. I go out of my way to avoid hubris, judging by the ancient sources and mythology. I keep my mortality firmly in my mind. It's not the (religious) life for everyone, but it is mine.

• Tuesday, September 4, 2012
  Ares Ethike Arete Euripides eusebia Hades hagneia Hellenismos 101 hubris Íkaros kharis miasma Niobe nomos arkhaios Odysseia Odysseus sophia sophrosune Tántalos Xenia