On the cycle of day and night

 The beautiful thing about our religion is that not only do we have a clear way to honor the Theoi, and incentive to do so, we also get to live in a world governed completely by the Theoi. Hellenismos is special in that regards because it also largely matches up with science. To me--and many others with me--that is something very comforting. Now, as you are probably all aware, I live in a world full of Gods and Nymphs; for example, I take great strength in greeting Eos each morning as she paves the way for Helios, but there are many Gods who are, or who control, the cycle of day and night, and I would like to write out this cycle, if I may.

For all things geneological, I will always turn to Hesiod first. In his 'Theogony', he speaks of the birth of the Dawn, Sun and Moon:

"And Theia was subject in love to Hyperion and bare great Helios, and clear Selene, and Eos." [177]

Diodorus Siculus, in his 'Library of History' shares this world vieuw and moves a (pseudo-scientific) step beyond it:

"Of Hyperion we are told that he was the first to understand, by diligent attention and observation, the movement of both the sun and the moon and the other stars, and the seasons as well, in that they are caused by these bodies, and to make these facts known to others; and that for this reason he was called the father of these bodies, since he had begotten, so to speak, the speculation about them and their nature." [5.67.1]

Hyperion (Ὑπερίων), meaning 'The High-One', was a Titanes God born from Gaea and Ouranos. Theia and Euryphaessa (as mentioned in, for example, the Homeric Hymns) are generally regarded as the same Deathless woman: 'Theia' is the Hellenic word for 'Goddess', so it was likely 'Theia Euryphaessa' translated to 'Goddess Euryphaessa'. This means that the family tree is as follows:

     Khaos ------------ Gaea

         |         |

   Ouranos --- |

                       Hyperion --- Euryphaessa

                   |

                  Eos - Helios - Selene

The three of them--put into motion by Hyperion--form the basic cycle of these planets associated with specific times of day. Yet, the ancient Hellenes saw Night and Day as quite seperate from the heavenly bodies that are associated with them today. I have spoken before of the Protogenoi, and how They--contrary to the Olympians--are actually of the world; They, together, form the tapistry of earth and life. They literally make up our universe. As such, the further towards the Big Bang you go, the more abstract the Theoi become; They take on large, mostly unformed, chunks of the material that makes up our world and the further away you go from Khaos, the more specialized the Gods become--as well as numerous.

As such, starting this explination with Hyperion is actually incorrect--I should have started with Khaos itself, but if not there, than at least with Nyx, who is the deep Night, and Her daughter Hêmera (Ἡμερα), who is the Protogenos of the Day and the sister-wife of Aither (Light). In Hellenic mythology, Nyx draws a veil of darkness between the shining atmosphere of the aither and the lower air of earth (aer) at set times in the day, bringing night to man. In the morning, Hêmera removes this veil, and exposed the Earth once more to Light. As Hesiod writes in the Theogony:

"[At the ends of the earth, where lie the roots of earth, sea, Tartaros :] There stands the awful home of murky Nyx wrapped in dark clouds. In front of it [Atlas] the son of Iapetos stands immovably upholding the wide heaven upon his head and unwearying hands, where Nyx and Hemera draw near and greet one another as they pass the great threshold of bronze: and while the one is about to go down into the house, the other comes out at the door. And the house never holds them both within; but always one is without the house passing over the earth, while the other stays at home and waits until the time for her journeying come; and the one holds all-seeing light (phaos) for them on earth." [744]

Once we reach AD times, Hêmera is often identified with Eos, but in centuries prior, she was very much Her own Goddess, and Hêmera was as well. Hómēros, for example, in the 'Odysseia' writes: 

"The ship [of Odysseus] in due course left the waters of the river Okeanos and reached the waves of the spacious sea and the island of Aiaia; it is there [Okeanos] that Eos the early-comer (Erigeneia) has her dwelling place and her dancing grounds, and the sun himself has his risings. We came came in; we beached our vessel upon the sands and disembarked upon the sea-shore; there we fell fast asleep, awaiting ethereal Dawn." [12.1]

So, to recapitulate: Nyx and Hêmera continually work to both create and dissolve darkness on Earth; Selene moves with Nyx, and Helios with Hêmera, as heralded by Eos. In this recap, it is quite obvious we are yet missing a speciffic time of the day: dusk, or the evening. This was in the domain of the Nymphs, in this case the Hesperides (Ἑσπεριδες), who--depending of source--are either the daughters of Nyx or Atlas. Diodorus Siculus, in the 1st Century BC., wrote in his 'Library of History': 

"Now Hesperos (Evening) begat a daughter named Hesperis (Evening), who he gave in marriage to his brother [Atlas] and after whom the land was given the name Hesperitis; and Atlas begat by her seven daughters, who were named after their father Atlantides, and after their mother Hesperides." [4. 26. 2]

Yet, older sources agree that the Hesperides were born from Nyx; Hesiod, for example:

"And Nyx (Night) bare hateful Moros (Doom) and black Ker (Violent Death) and Thanatos (Death), and she bare Hypnos (Sleep) and the tribe of Oneiroi (Dreams). And again the goddess murky Nyx, though she lay with none, bare Momos (Blame) and painful Oizys (Misery), and the Hesperides who guard the rich, golden apples and the trees bearing fruit beyond glorious Okeanos."

Of course, there are more Gods--motly Titans--who are in some way connected to the cycle of night and day, but these are the most important ones and it's quite a hand full already. So perhaps next time when you awake, you will think of Hêmera, and rosy Eos, and when the sun is high in the sky, you will think of Him as well, and when you look upon the Moon before going to bed, you will give honors to Selene and Nyx, who holds Her and Gaea in Her embrace. Our Gods are everywhere; you only have to be aware of Them to notice.

• Thursday, September 23, 2021
  Diodorus Siculus Eos genealogy Hēlios Hêmera Hesiod Hómēros Hyperion Mythology 101 Nyx Odysseia Selene Theogony

Constellation Orion: the hunter

Today, we are looking at constellation Orion, the hunter (or huntsman). It is a prominent constellation located on the celestial equator and visible throughout the world. It is one of the most conspicuous and recognizable constellations in the night sky.

Long story short for the introduction: Orion (Ὠρίων) was a famed hunter who has a lot of mythology to his name. He is the son of Poseidon and has the ability to walk on water.It is said that he once, when drunk, tried to force himself upon Merope, the daughter of Oenopion and was blinded and exiled because of it. Hēlios eventually healed his injury and restored his eyesight. After a failed vengeance attempt, Orion came to Krete and begun  to hunt with Artemis. According to Hyginus' Astromomica, this eventually lead to his downfall:

"Orion since he used to hunt, [...] felt confident that he was most skilled of all in that pursuit, said even to Diana [Artemis] and Latona that he was able to kill anything the produced. Earth [Gaea], angered at this, sent the scorpion which is said to have killed him. Jove [Zeus], however, admiring the courage of both, put the scorpion among the stars, as a lesson to men not to be too self-confident. Diana, then, because of her affection for Orion, asked Jove to show to her request the same favour he had given of his own accord to Earth. And so the constellation was established in such a way that when Scorpion rises, Orion sets." [2.26]

In this scenario, the Scorpion was admitted into the heavens as well, along with his hunting pack and his greatest hunt: the Lepus the hare. Hyginus presents other versions of the myth as well, however:

"Some say that Orion lived with Oenopion in too close intimacy, and wanting to prove to him his zeal in hunting, boasted to Diana, too, what we spoke of above, and so was killed. Others, along with Callimachus, say that when he wished to offer violence to Diana, he was transfixed by her arrows and fashioned for the stars because of their similar zeal in hunting.

Istrus, however, says that Diana loved Orion and came near marrying him. Apollo took this hard, and when scolding her brought no results, on seeing the head of Orion who was swimming a long way off, he wagered her that she couldn’t hit with her arrows the black object in the sea. Since she wished to be called an expert in that skill, she shot an arrow and pierced the head of Orion. The waves brought his slain body to the shore, and Diana, grieving greatly that she had struck him, and mourning his death with many tears, put him among the constellations." [2.34]

The constellation Orion is mentioned in Horace's Odes (Ode 3.27.18), Homer's Odyssey (Book 5, line 283) and Iliad, and Virgil's Aeneid (Book 1, line 535). The constellation is visible at latitudes between +85° and −75°, and best visible at 21:00 (9 p.m.) during the month of January, so keep your eyes to the sky.

• Sunday, August 8, 2021
  Artemis Constellation series Hēlios Hyginus Orion

Constellation Eridanos: the river

It's time for another constellation, and we are moving on to one of the larger ones: the sixth largest of Ptolemy's constellations, in fact. This one represents something that definitely exists: the Po river in northern Italy, or the Istros of Hungry, which was located in the mythical northern land of Hyperborea. The ancient Hellenes called the river 'Eridanos', and that's the name of the constellation as well.

Eridanos (Ηριδανος) is a river God, and one mostly identified with the story of Hēlios and His son Phaëton, which I will come to in a bit. This association comes from a possible translation of the name: 'early burnt'. Phaëton's myth, in fact, is the only myth this river s identified with, but not even in a big way. Lets look at the myth first:

The most famous piece of mythology concerning Hēlios regards His son Phaëthon (Φαέθων), by Klymene (Κλυμένη). The story is told to us by Ovid, a roman poet. In it, Klymene boasts to Phaëthon that his father is the sun God Himself, and so, Phaëthon goes up to Olympus to confirm. To prove His paternity, Hēlios swears of the river Styx to give Phaëthon anything he desires. Phaëthon grabs this opportunity to demand of his father to let him drive his golden chariot the next time the sun rises.

Hēlios tries to talk His son out of it, claiming that not even Zeus would attempt to drive the chariot, as it is hot with fire and the horses wild and fire breathing. Phaëthon will hear none of it, and so Hēlios must let him get on. He rubs his son's body with magical oil that will protect him from the heat and as Eos and Apollon leave the gates, so does Phaëthon.

The four horses of the chariot--Pyrois, Aeos, Aethon, and Phlegon--sensed Phaëthon's weaker hand and became virtually unsteerable. First, Phaëthon drove them too high, and the Earth below cooled and the people suffered. Then, he flew too low and entire cities burned, lakes and rivers dried up, and even the seas were affected. Mighty Poseidon tried to stop Phaëthon, but had to flee from the heat. It was Zeus who threw His lightning bolt and killed Phaëthon. In some versions of the myth, Phaëthon's burning body landed in the Eridanos river. The following example is from Philostratus the Elder's 'Imagines', a Greek writer who lived in the third century AD:

"Now the youth is thrown from the chariot and is falling headlong – for his hair is on fire and his breast smouldering with the heat; his fall will end in the river Eridanus and will furnish this stream with a mythical tale." [1.11]

Hygenius identifies Eridanos with another river: the Nile. From his 'Astonomica':

"Some call this the Nile, though many call it Ocean. Those who advocate the Nile point out that it is correctly so called on account of the great length and usefulness of that River, and especially because below the sign is a certain star, shining more brightly than the rest, called Canopus. Canopus is an island washed by the river Nile." [II.32]

Eridanos is visible at latitudes between +32° and −90°, and best visible at 21:00 (9 p.m.) during the month of December.

• Monday, May 24, 2021
  astronomy Constellation series Eridanus Hēlios Hyginus Phaëthon Philostratus Ptolemy

On the cycle of day and night

The beautiful thing about our religion is that not only do we have a clear way to honor the Theoi, and incentive to do so, we also get to live in a world governed completely by the Theoi. Hellenismos is special in that regards because it also largely matches up with science. To me--and many others with me--that is something very comforting. Now, as you are probably all aware, I live in a world full of Gods and Nymphs; for example, I take great strength in greeting Eos each morning as she paves the way for Helios, but there are many Gods who are, or who control, the cycle of day and night, and I would like to write out this cycle, if I may.

For all things geneological, I will always turn to Hesiod first. In his 'Theogony', he speaks of the birth of the Dawn, Sun and Moon:

"And Theia was subject in love to Hyperion and bare great Helios, and clear Selene, and Eos." [177]

Diodorus Siculus, in his 'Library of History' shares this world vieuw and moves a (pseudo-scientific) step beyond it:

"Of Hyperion we are told that he was the first to understand, by diligent attention and observation, the movement of both the sun and the moon and the other stars, and the seasons as well, in that they are caused by these bodies, and to make these facts known to others; and that for this reason he was called the father of these bodies, since he had begotten, so to speak, the speculation about them and their nature." [5.67.1]

Hyperion (Ὑπερίων), meaning 'The High-One', was a Titanes God born from Gaea and Ouranos. Theia and Euryphaessa (as mentioned in, for example, the Homeric Hymns) are generally regarded as the same Deathless woman: 'Theia' is the Hellenic word for 'Goddess', so it was likely 'Theia Euryphaessa' translated to 'Goddess Euryphaessa'. This means that the family tree is as follows:

     Khaos ------------ Gaea

         |         |

   Ouranos --- |

                       Hyperion --- Euryphaessa

                   |

                  Eos - Helios - Selene

The three of them--put into motion by Hyperion--form the basic cycle of these planets associated with specific times of day. Yet, the ancient Hellenes saw Night and Day as quite seperate from the heavenly bodies that are associated with them today. I have spoken before of the Protogenoi, and how They--contrary to the Olympians--are actually of the world; They, together, form the tapistry of earth and life. They literally make up our universe. As such, the further towards the Big Bang you go, the more abstract the Theoi become; They take on large, mostly unformed, chunks of the material that makes up our world and the further away you go from Khaos, the more specialized the Gods become--as well as numerous.

As such, starting this explination with Hyperion is actually incorrect--I should have started with Khaos itself, but if not there, than at least with Nyx, who is the deep Night, and Her daughter Hêmera (Ἡμερα), who is the Protogenos of the Day and the sister-wife of Aither (Light). In Hellenic mythology, Nyx draws a veil of darkness between the shining atmosphere of the aither and the lower air of earth (aer) at set times in the day, bringing night to man. In the morning, Hêmera removes this veil, and exposed the Earth once more to Light. As Hesiod writes in the Theogony:

"[At the ends of the earth, where lie the roots of earth, sea, Tartaros :] There stands the awful home of murky Nyx wrapped in dark clouds. In front of it [Atlas] the son of Iapetos stands immovably upholding the wide heaven upon his head and unwearying hands, where Nyx and Hemera draw near and greet one another as they pass the great threshold of bronze: and while the one is about to go down into the house, the other comes out at the door. And the house never holds them both within; but always one is without the house passing over the earth, while the other stays at home and waits until the time for her journeying come; and the one holds all-seeing light (phaos) for them on earth." [744]

Once we reach AD times, Hêmera is often identified with Eos, but in centuries prior, she was very much Her own Goddess, and Hêmera was as well. Hómēros, for example, in the 'Odysseia' writes: 

"The ship [of Odysseus] in due course left the waters of the river Okeanos and reached the waves of the spacious sea and the island of Aiaia; it is there [Okeanos] that Eos the early-comer (Erigeneia) has her dwelling place and her dancing grounds, and the sun himself has his risings. We came came in; we beached our vessel upon the sands and disembarked upon the sea-shore; there we fell fast asleep, awaiting ethereal Dawn." [12.1]

So, to recapitulate: Nyx and Hêmera continually work to both create and dissolve darkness on Earth; Selene moves with Nyx, and Helios with Hêmera, as heralded by Eos. In this recap, it is quite obvious we are yet missing a speciffic time of the day: dusk, or the evening. This was in the domain of the Nymphs, in this case the Hesperides (Ἑσπεριδες), who--depending of source--are either the daughters of Nyx or Atlas. Diodorus Siculus, in the 1st Century BC., wrote in his 'Library of History': 

"Now Hesperos (Evening) begat a daughter named Hesperis (Evening), who he gave in marriage to his brother [Atlas] and after whom the land was given the name Hesperitis; and Atlas begat by her seven daughters, who were named after their father Atlantides, and after their mother Hesperides." [4. 26. 2]

Yet, older sources agree that the Hesperides were born from Nyx; Hesiod, for example:

"And Nyx (Night) bare hateful Moros (Doom) and black Ker (Violent Death) and Thanatos (Death), and she bare Hypnos (Sleep) and the tribe of Oneiroi (Dreams). And again the goddess murky Nyx, though she lay with none, bare Momos (Blame) and painful Oizys (Misery), and the Hesperides who guard the rich, golden apples and the trees bearing fruit beyond glorious Okeanos."

Of course, there are more Gods--motly Titans--who are in some way connected to the cycle of night and day, but these are the most important ones and it's quite a hand full already. So perhaps next time when you awake, you will think of Hêmera, and rosy Eos, and when the sun is high in the sky, you will think of Him as well, and when you look upon the Moon before going to bed, you will give honors to Selene and Nyx, who holds Her and Gaea in Her embrace. Our Gods are everywhere; you only have to be aware of Them to notice.

• Wednesday, July 15, 2020
  Diodorus Siculus Eos genealogy Hēlios Hêmera Hesiod Hómēros Hyperion Mythology 101 Nyx Odysseia Selene Theogony

Classical music with Hellenic overtones

Lovely readers, are you fans of classical music? I quite enjoy many classical pieces although I am definitely not well versed. I have found though that the subject matter matters a great deal, so how about some classical pieces with Hellenic influences?

Carl Nielsen - Helios Overture

Carl Nielsen's Helios Overture, Opus 17, was first performed by the Royal Orchestra, conducted by Johan Svendsen, on 8 October 1903 in the large hall of the Odd Fellows Mansion in Copenhagen. In 1902, Nielsen signed a contract with the publisher Wilhelm Hansen, which allowed him to go to Athens, Greece, to join his wife Anne Marie Carl-Nielsen, who was one of the first sculptors allowed to make copies of the bas-reliefs and statues in the Acropolis Museum. Nielsen's stay in Athens gave him the inspiration of a work depicting the sun rising and setting over the Aegean Sea, an overture which he called Helios. He began work on it in March 1903, and finished it on April 23 the same year. The score is written for three flutes, two oboes, two clarinets, two bassoons, four horns, three trumpets, three trombones, tuba, timpani, and strings.

The work begins as the sun ascends over the Aegean Sea, while strings, divided horns and woodwind sound a melody. This rises out of the darkness to a full orchestra, where fanfaring trumpets begin a striding theme, which returns later in the piece. From there woodwinds begin a graceful tune, from which brass sound. Strings begin to play, which draws the orchestra into a reprise of the striding theme and its fanfare. In the final measures, the music subsides as the sun sinks over the horizon of the sea. The average playing time is between ten and twelve minutes.


Gluck - Orpheus and Euridice

Orfeo ed Euridice is an opera composed by Christoph Willibald Gluck based on the myth of Orpheus, set to a libretto by Ranieri de' Calzabigi. The piece was first performed in Vienna on 5 October 1762. The two hour opera is split into three acts. In the first a grieving Orpheus--Orfeo--Amore appears, telling Orfeo that he may go to the Underworld and return with his wife on the condition that he not look at her until they are back on earth. In the second act, Orfeo visits the underworld and is reunited with Euridice, and in the third, they head out and he looses her again when he looks back to check if she is really there.


Karl Goldmark - Prometheus Unbound Overture

 Karl Goldmark, also known originally as Károly Goldmark and later sometimes as Carl Goldmark was a Hungarian composer who lived from May 18, 1830, to January 2, 1915. The Op. 36, the Prometheus Bound Overture, features Prometheus and is concerned with the torments of the Hellenic mythological figure Prometheus who defies the Gods and gives fire to humanity, for which he is subjected to eternal punishment and suffering at the hands of Zeus.


Carl Ditters von Dittersdorf - Symphonies after Ovid’s 'Metamorphoses' No. 6

Carl Ditters von Dittersdorf was an Austrian composer, violinist and silvologist who lived from 2 November 1739 to 24 October 1799. Among his 120-or-so symphonies are twelve programmatic ones based on Ovid's Metamorphoses, although only six have survived (and have also been recorded). They are entitled: 'The Four Ages of the World', 'The Fall of Phaeton', 'The Metamorphosis of Acteon Into a Stag', 'The Rescue of Andromeda by Perseus', 'The Transformation of the Lycian Peasants into Frogs', and a sixth untitled one.

• Thursday, February 27, 2020
  Euridice Hēlios Mythology 101 Orpheus Prometheus videos

Repost: The many hymns of Hellenic antiquity

For those of you who, like me, are not blessed with the ability to write poetry beyond the level of an eight-grader, or for those who simply wish to draw they eyes of the Theoi by reciting poetry--or actually singing the hymns if your mastery of the Greek language allows it--which is familiar to Them, hymns form a wonderful addition to your practice. The oldest, and most well know, of the hymns are undoubtedly the Homeric ones, with the Orphic ones a close second, but there are many more out there.

• Homeric Hymns - a collection of thirty-three Hellenic hexameter poems in epic style well known from Hómēros' Iliad and Odysseia. They range in length from three to five-hundred lines, and were composed in various time periods, by a variety of--now largely anonymous--authors. Hómēros might have actually written some of them, Pamphos might have penned the 'Hymn to Demeter', and Cynaethus of Chios might have penned the 'Hymn to Apollon'. Most of the poems were written between 800 and 300 BC, a few of the shorter poems are clearly from the Hellenistic (third or second century BC) period, and the Hymn to Ares was probably added to the whole in Roman times. Who actually combined the thirty-three is unclear. The first and second hymns ('To Dionysos', and 'To Demeter') were lost for a long time, until a chance discovery in Moscow in 1777 unearthed a fifteenth century manuscript with the two poems largely intact. The 'Hymn to Apollon' was noted down on the walls of Artemis' temple at Delos, and was most likely a large part of the festivals held there for Apollon. For all Homeric Hymns, go here.
• Orphic Hymns - a collection of eighty-seven short religious poems composed in either the late Hellenistic or early Roman (first or second century AD) era. They are based on the beliefs of Orphism, a mystery cult or religious philosophy which claimed descent from the teachings of the mythical hero Orpheus. The Mysteries were mostly connected to Demeter, Persephone, life after death and reincarnation. From the Orphic Hymns also comes a list of which incenses to offer to which deity. For all Orphic Hymns, go here.
• Hymns of Kallimachos (Καλλίμαχος) - a lesser known collection of poems, written by Kallimachos of Kyrēnē (Κυρήνη, Cyrene), who was a Hellenic poet and scholar of the Library of Alexandria. He rose to greatness around the third century BC and was the author of a large number of works. Unfortunately, only six hymns and sixty-three epigrams have survived to this day. Kallimachos despised the 'outdated' poetry type of Hómēros and wrote many testimonials against it. His hymns are, therefor, different to the eye than the Homeric and Orphic ones. For the complete hymns, go here.
• Delphic Hymns - two musical compositions from ancient Hellas, dating back to 128 BC. They were recovered from the walls of the treasury of Apollon at Delphi, and were most likely performed in His worship at the Pythian festival. The first of the hymns was written and composed by Athenios, son of Athenios, the second by Limenios, son of Thoinos. For the first hymn, go here, for the second, go here.
• Hymns of Proklos - Proclus (Πρόκλος) was a Greek Neoplatonist philosopher, one of the last major Classical philosophers. He was alive from 8 February 412 AD to 17 April 485 AD), and while a very late addition to this list, he wrote five beatiful hymns about the Roman Gods, which can be interpreted for the Hellenic ones as well. The surviving works consist of two hymns to Venus (Aphrodite), one to the Sun (Helios), one to the Muses, and one to Minerva (Athena). The surviving hymns can be found here, in both Greek and English.
• Hymns of Mesomedes - Mesomedes of Krete (Μεσομήδης ὁ Κρής) was a Roman-era Hellenic lyric poet and composer of the early second century AD.  He was a freedman and court musician to the emperor Hadrian (reigned 117-138 CE), and created  three hymns and fifteen poems which have survived to this day. The hymns to Nemesis, the muse Calliope, and the Sun can be read here and listened to here. I am partial to this translation of the 'Hymn to Nemesis'.
• Hymn to Aphrodite - This most wonderful hymn was written by Sappho (Σαπφώ) as she was struggling with love. It's unique in that it shows both petitioner and Aphrodite Herself. I am partial to this translation.

• Thursday, October 24, 2019
  Aphrodite Apollon daily practice Delos Delphi Hēlios Homeric Hymns Hómēros hymns Kallimachos Mesomedes Muses Nemesis Orphic Hymns Sappho Temples

How mythology fuels religion

As a Hellenic Recon, much of my practice, world view, and moral framework is based upon mythology. The rest is filled in with non-myth ancient sources, and a tiny bit of UPG. I'm not a new-age spiritualist, and if I were, I would most certainly be in the wrong religious field. I am religious: I believe in, worship, and have built my life around the Theoi. This means that a large part of my practice is making things not about me. As such, a new-age world vision and Reconstructionism do not really match.

Still, in my own way, I am very spiritual: I see the world as a place of wonder, a world influenced every day by the Theoi. Looking beyond myself in order to find the Gods has been a very spiritual journey. It's also a journey that I would not have been able to make without mythology.

Mythology not only teaches what kind of person you should strive to become, but tells us so much about the Gods. It speaks of Their likes and dislikes, Their spheres of influence, the way They relate to each other... and all give vital clues for worship. I look at the sun and see Hēlios' golden chariot. I know Eos had sped ahead before Him, and Apollon carries His bright rays down to us. I remember Hēlios' son, who would not listen to his father's advice and not only died for his hubris, but nearly killed many men with his recklessness. When I think of these events, I go over my own life to see where I am being as pigheaded as Phaëthon, and try to adjust my behavior. These myths make me a better person.

When I observe the cycle of the seasons, I see in it Persephone's cycle of Underworld visits. I can feel Demeter's grief. When I mourn the loss of Demeter during the Thesmophoria, I do not eat, as She did not eat. I do not make love to my partner, as Demeter refused to make the world fertile and pregnant with life. I do not do this, just as the women in ancient Hellas did not do this. They came together in a camp on the side of Pnyx, and they fasted, they wept, and they withheld sex. They recreated the time before Demeter taught humankind to cultivate the fields. It was a dark time, a time of hunger and pain. At the same time, this day was also used to remember the time when Demeter sought her daughter and neglected her duties as a harvest Goddess. This had also been a time of great hunger. They honor Demeter, and Persephone, and in return, the Goddess will look favorably upon them and grant them fertility of land and body once Persephone returns. This combination of myth and ancient sources makes me a better worshipper. I see the pattern that underlays the mythology, I perform the rites, and they bring me closer to the Theoi.

I could give you literally a hundred more examples of how mythology has influenced my religious life, my spirituality, my daily practice, and my life in general. It has shaped my person in such a way that I could not imagine ever living without them. I would not be able to practice my religion without investing in its mythological framework. 

• Sunday, August 18, 2019
  ancient Hellenic culture Demeter Hēlios Hellenic Reconstruction Hellenismos 101 Mythology 101 Persephone personal Phaëthon Thesmophoria

Bless you, Helios, bless you!

I don't know how things are where you live, but here, it's been a week of gloomy, rainy, shitty weather. Zeus Ombrios reigned strong! And then this morning, spring started. It's warm, it's sunny, and I said my prayers to Helios with pure delight! To honor Him, I am going to post a compilation of His ancient representations. Bless you, Helios, for brightening my life!

For those of you who don't know: Helios is a Titan, born from Hyperion and Theia (Hesiod, Pindar), or Hyperion and Euryphaessa (Homeric Hyms). Helios is also often confused with Apollon, mostly because of their conglomeration as a single Deity in the Roman era. In ancient Hellas, it was Phoibos (or 'Aiglêtos') Apollon who drove the chariot of the sun through the sky each morning, following the lovely Eos out of the heavenly gates. Phoibos Apollon is associated with carrying sunlight, but He is in no way the sun itself. That honor befalls Helios.

Let the heavens be silent, 

the earth, the sea, the winds.

Mountains, valleys, echoes 

and the sons of birds, keep silent!

Phoebus of the long and beauteous hair is coming.

Father of the dawn, with eye of dazzling white,

you, with the glorious golden tresses, 

lead your rosy chariot along the limitless roads of the sky, 

following the winged footprints of the steeds,

intertwining your curling rays, 

surrounding the whole earth with your resplendent light. 

Your rivers of immortal fire give life to the smiling day. 

For your, the imperturbable chorus of stars dances on Olympus

accompanying their free melody on Phoebus' lyre; 

and in front, the pale Moon leads the rhythmic times 

of the seasons by the cadenced movement of white calves. 

Your benevolent spirit rejoices in turning the myriad-robed earth.

[Mesomedes of Krete, Hymn to Helios]

Helios, or perhaps his son Phaethon, rises into the sky at dawn. The God is crowned with the aureole of the sun and drives a four-horse chariot of winged horses. The Astra Planeta (Gods of the wandering stars) dive into the sea before Him. Selene and Eos chasing the hunter Kephalos (not shown) complete the scene. [source]

The Astra Planeta dive into the sea from their heavenly perches as Helios rides into the sky. [source]

The Gods Helios, Eos and Eosphoros--Sun, Dawn and Dawn-Star--form the procession of day. Eosphoros is depicted as a winged youth crowned with a shining aureole. Helios and Eos drive four-horse (quadriga) chariots and are crowned with the aureoles of sun and the light of dawn. Fish and dolphins dance beneath the chariot-wheels as the Gods emerge from the river Okeanos. [source]

Herakles, seated on the banks of the River Okeanos, shoots arrows at Helios. The God is crowned with the aureole of the sun and drives a chariot drawn by a pair of winged horses. A pair of arrows protrude from the chariot. The hero wears a lion-skin cape and holds a club and bow. [source]

• Monday, May 1, 2017
  art Hēlios Mesomedes Mythology 101 personal

On the colossus of Rhodes

Like the modern statue of Liberty, Rhodes had its own colossus, in the shape of the island's patron God--well, Titan--Helios. It is said to have stood a little over a hundred feet, or thirty meters, tall, on a fifty feet, or fifteen meters, pedestal. It was made out of bronze over an iron, or wooden, framework. Although there are accounts that place the statue over the harbor entrance, like pictured below, a construction like that would be incredibly hard to make even today. It's more likely the statue stood on one side of the harbor entrance or a little off onto a hill. Wherever it stood, it would have been an incredibly intimidating sight to behold for anyone meaning the island's inhabitants harm: a constant reminder that they were protected by a very powerful Titan.

The statue was, in fact, paid for with enemy money. After Alexander the Great's death, a war broke out over his succession. sides were picked, other sides got angry and Rhodes found itself besieged. When the cavalry arrived, the attackers fled, leaving much of their equipment behind. The inhabitants of the island sold the equipment and invested the money in the statue.

The sheer size of the statue gave it much of its glory, but also the fact that it was made with copper plating over a frame, made it a construction nightmare. Yet, the statue stood for nearly sixty year--until an earthquake literally shook the statue apart.

Ancient Origins posted a very interesting article about the colossos recently, of which I would like to share some exerpts. I would encourage you to read the whole thing, however, as it goes into great depth.

Since ancient times, the small Greek island of Rhodes has been a main intersection between the Aegean and the Mediterranean seas, and was an important economic center in the ancient world. The capital city, also named Rhodes, was built in 408 BC and was designed to take advantage of the island's best natural harbor on the northern coast. In 357 BC the island was conquered by Mausolus of Halicarnassus but fell into Persian hands in 340 BC and was finally captured by Alexander the Great in 332 BC.

In the late fourth century BC, Rhodes allied with Ptolemy I of Egypt against their common enemy, Antigonus I Monophthalmus of Macedonia. In 305 BC, Antigonus sent his son Demetrius to capture and punish the city of Rhodes for its alliance with Egypt. He attacked the island with 40,000 men and weapons and started a war which lasted a year. A relief force of ships sent by Ptolemy arrived in 304 BC, and Antigonus’ army abandoned the siege, leaving behind most of their siege equipment. To celebrate their victory, the Rhodians sold the equipment and decided to use the money to build a huge statue, to their sun god, Helios, called the Colossus of Rhodes.

The base was made of white marble and the structure was gradually erected as bronze plates were fortified over an iron and stone framework.  According to the book of “Pilon of Byzantium”, 15 tons of bronze was used, along with 9 tons of iron, though these numbers seem low to modern architects.  The Colossus of Rhodes was a statue of superhuman proportions. It stood over 107 feet (30 meters) high, making it one of the largest statues in the ancient world; the thigh alone was supposedly 11 feet (3 meters) in width, the ankle 5 feet (1.5 meters) in length.
An idea of what this statue may have looked like comes down through images depicted on a few coins that survived the era.  Accounts from eye-witnesses and story-tellers tell of an enormous and amazing statue.  Depictions of the time speak of a naked man with a cloak over his left arm or shoulder proudly facing east to the rising sun, torch in one hand, and spear in the other.  Some think the statue was wearing a spiked crown, shading its eyes from the rising sun with its right hand, or possibly using that hand to hold the torch aloft in a pose similar to one later given to the Statue of Liberty.  Although we do not know the true shape and appearance of the Colossus, modern reconstructions with the statue standing upright are more accurate than older drawings.

• Thursday, August 6, 2015
  ancient Hellenic culture Hēlios Rhodes

Constellation Series: the planets

Just before the end of the Hellenic year, I am going to wrap up the Constellation Series. Quite a milestone as I started this series in September 2012. I already added one bonus post about the Milky Way, and today we will add the last installment: the planets of our solar system.

Today, we recognise eight planets: in our solar system: Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, and Neptune (I still miss you, Pluto!). The ancient Hellenes recognised only six, including the Earth. The others were: Jupiter, Saturn, Mars, Venus, and Mercury. They did not consider them planets, though, but stars. From the Roman Cicero's 'De Natura Deorum':

"Most marvellous are the motions of the five stars, falsely called planets or wandering stars — for a thing cannot be said to wander if it preserves for all eternity fixed and regular motions, forward, backward and in other directions. And this regularity is all the more marvellous in the case of the stars we speak of, because at one time they are hidden and at another they are uncovered again; now they approach, now retire; now precede, now follow; now move faster, now slower, now do not move at all but remain for a time stationary. On the diverse moons of the planets the mathematicians have based what they call the Great Year, which is completed when the sun, moon and five planets having all finished their courses have returned to the same positions relative to one another. The length of this period is hotly debated, but it must necessarily be a fixed and definite time." [2.20]

The ancient Hellenes ascribed the planets to a particular God, although its not always clear whom the planet belongs to. We'll run through them in order, combining Jupiter and Saturn:

Jupiter and Saturn
The Hellenic names for these planets are Kronion and Dios, but which is which depends on who you read. Depending on that identification, these planets belong either to Zeus (or Kronos) or to Helios and are either Phainôn or Phaethôn, placed into the sky by the Gods.

Phainon is a son of the heavenly Gods Astraios and Eos, or alternatively, a handsome youth crafted by the Titan Prometheus who was placed amongst the stars by Zeus. In the second version, Prometheus did not want to present the youth to Zeus because he was so beautiful and He wanted to keep Him, but when Zeus saw him, he was preserved forever in the sky. Two versions exist, represented here by the words of Hyginus and Cicero:

"Planets. It remains for us to speak of the five stars which many have called wandering, and which the Greeks call Planeta. One of them is the star of Jove [Zeus], Phaenon by name, a youth whom Prometheus made excelling all others in beauty, when he was making men, as Heraclides Ponticus [Greek academician C4th B.C.] says. When he intended to keep him back, without presenting him to Jove as he did the others, Cupid [Eros] reported this to Jove [Zeus], whereupon Mercurius [Hermes] was sent to Phaenon and persuaded him to come to Jove [Zeus] and become immortal. Therefore he is placed among the stars." [Hyginus, Astronomica 2.42]

"Most marvellous [of all the stars of heaven] are the motions of the five Stellae, falsely called planets or Stellae Errantes (Wandering Stars) . . . For the Stella (Star) that is called Saturnus [Greek Kronos], the Greek name for which is Phaenon (the shiner), which is the farthest away from the earth, completes its orbit in about thirty years, in the course of which is passes through a number of remarkable phases, at one time accelerating and at another time retarding its velocity, now disappearing in the evening, then reappearing in the morning, yet without varying in the least degree throughout all the ages of eternity, but always doing the same things at the same times . . . This regularity therefore in the Stellae, this exact punctuality throughout all eternity notwithstanding the great variety of their courses, is to me incomprehensible without rational intelligence and purpose. And if we observe these attributes in the Stellae, we cannot fail to enrol even them among the number of the gods." [Cicero, De Natura Deorum 2.20]

Alternatively, as said, either Jupiter or Saturn represents Phaethôn, the son of Helios by Klymene. The story is told to us by Ovid, a roman poet. In it, Klymene boasts to Phaethôn that his father is the sun God Himself, and so, Phaethon goes up to Olympus to confirm. To prove His paternity, Hēlios swears of the river Styx to give Phaethôn anything he desires. Phaethôn grabs this opportunity to demand of his father to let him drive his golden chariot the next time the sun rises. First, Phaethôn drove them too high, and the Earth below cooled and the people suffered. Then, he flew too low and entire cities burned, lakes and rivers dried up, and even the seas were affected. Mighty Poseidon tried to stop Phaëthon, but had to flee from the heat. It was Zeus who threw His lightning bolt and killed Phaethôn.

" The second star is that of Sol [Helios]; others say of Saturnus [Kronos]. Eratosthenes claim that it is called Phaethon, from the son of Sol. Many have written about him--how he foolishly drove his father’s chariot and set fire to the earth. Because of this he was struck with a thunderbolt by Jove [Zeus], and fell into the river Eridanus, and was conveyed by So l [Helios] to the constellations." [Hyginus, Astronomica 2.42]

"Below this [the planet Phainon, or Saturn] and nearer to the earth moves the Stella of Jupiter, called Phaethon (the blazing), which completes the same circuit of the twelve signs of the zodiac in twelve years, and makes the same variations during its course as the star of Saturnus . . . This regularity therefore in the Stellae, this exact punctuality throughout all eternity notwithstanding the great variety of their courses, is to me incomprehensible without rational intelligence and purpose. And if we observe these attributes in the Stellae, we cannot fail to enrol even them among the number of the gods." [Cicero, De Natura Deorum 2.20]

Mars
The ancient Hellenes called Mars 'Areios'. Pyroeis is the God of this 'wandering star'. His name was derived from the Hellenic word for fire pyra, so-called for his reddish tinge. He was also named Mesonyx, the Midnight Star. Unlike his brother Eosphoros (Venus the dawn-star), Pyroeis was scarcely personified.

"The third star is that of Mars [Ares], though others say it belongs to Hercules. The star of Mars follows that of Venus, as Eratosthenes says, for the following reason: When Vulcan [Hēphaistos] had married Venus [Aphrodite], and on account of his careful watch, Mars [Ares] had no opportunity to see her, Mars [Ares] obtained nothing from Venus [Aphrodite] except that his star should follow hers. Since she inflamed him violently with love, she called the star Pyroeis, indicating this fact." [Hyginus, Astronomica 2.42]

"The orbit next below is that of Pyroeis (the fiery), which is called the star of Mars, and this covers the same orbit as the two planets above it in twenty-four months all but (I think) six days." [Cicero, De Natura Deorum 2.20]

Venus
Eosphoros and Hesperos are the Gods of Venus. They were originally regarded as two quite distinct divinities--the first, whose name means 'dawn bringer', was the God of the dawn-star, while the second, 'Evening', was the star of dusk. The two star-Gods were later combined. As such, it was called 'Eosphoros' when seen in the morning before sunrise, and Hesperos when it appeared after.

"The fourth star is that of Venus [Aphrodite], Luciferus [Eosphoros] by name. Some say it is Juno’s [Hera's]. In many tales it is recorded that it is called Hesperus, too. It seems to be the largest of all stars. Some have said it represents the son of Aurora [Eos] and Cephalus, who surpassed many in beauty, so that he even vied with Venus [Aphrodite], and, as Eratosthenes [Greek poet C3rd B.C.] says, for this reason it is called the star of Venus. It is visible both at dawn and sunset, and so properly has been called both Lucifer [Eosphoros] and Hesperus." [Hyginus, Astronomica 2.42]

"Lowest of the five planets and nearest to the earth is the star of Venus, called in Greek Phosphoros (the light-bringer) and in Latin Lucifer when it precedes the sun, but when it follows it Hesperos; this planet completes its orbit in a year, traversing the sod with a sausage movement as do the planets above it, and never distant more than the space of two signs from the sun, though sometimes in front of it and sometimes behind it." [Cicero, De Natura Deorum 2.20]

Mercury
Hermaon is the name of this planet, according to the ancient Hellenes. It's God is Stilbon, derived from the Greek verb stilbô meaning "to gleam" or "glitter." Out of all the five planets, He was the least personified. The star belonged to Hermes. "

This fifth star is Mercurius’ [Hermes], named Stilbon. It is small and bright. It is attributed to Mercurius because he first established the months and perceived the courses of the constellations. Euhemerus [Greek writer C4th-3rd B.C.] says that Venus [Aphrodite] first established the constellations and taught Mercurius [Hermes]." [Hyginus, Astronomica 2.42]

"Below this in turn is the star of Mercury [Hermes], called by the Greeks Stilbōn (the gleaming), which completes the circuit of the zodiac in about the period of a year, and is never distant from the sun more than the space of a single sign, though it sometimes precedes the sun and sometimes follows it." [Cicero, De Natura Deorum 2.20]

And thus ends the Constellation Series. I had a lot of fun doing them and I thank you for following along with all the posts over the years. Keep your eye to the sky, alright? Lots of mythology to be found right there.

• Sunday, July 12, 2015
  Aphrodite Ares astronomy Cicero Constellation series Hēlios Hēphaistos Hera Hermes Hyginus Kronos Mythology 101 Zeus

Anthesterion updates + PAT ritual announcement for the Galaxia

A while ago, I decided that on the day of the Hene kai Nea, I'd post a monthly update about things that happened on the blog, and today I am adding an Elaion PAT ritual announcement for Sunday and an announcement of some exciting things to come for Elaion and its members.

Changes to the blog:

• I don't think it can have escaped anyone's notice, but I recently started a new series on the blog, the (Elaion) Beginner's guide to Hellenismos. This ongoing project strives to create a concise yet informational, practical guide to the practice of Hellenismos. It is an attempt to standardize the worship of the ancient Hellenic Gods and to provide members of Hellenic organisation Elaion with the basics to start their worship. So far published are an introduction, an article on Ouranic versus Khthonic Gods and practices, and an article on Traditional versus Reformed Hellenismos, which are terms that are in use by Elaion to specify our particular 'brand' of Hellenismos.

Statistics:

• A little over 315.000 views right now
• 14.000 of those hits happened in the last month
• The top five most popular posts were: PBP: Symbols of Hellenismos (185), The Beginner's guide to Hellenismos: Introduction (151), Sex and shrines (118), 'Olympus: The Greco-Roman Collections of Berlin' comes to Canada (110),  and Behold the face of an Amazon warrior! (87)

Anything else?

Pandora's Kharis, a charity circle for and by Hellenistic Polytheists Pandora's Kharis members have selected the Wounded Warriors project as its cause for Anthesterion 2015. If you want to donate, you have until tomorrow! Join us on Facebook if you would like to pitch a cause for next month!

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On Sunday, 22 March, at 10 AM EDT, Elaion is hosting a PAT ritual for the Galaxia. This rather obscure festival was held in many places in ancient Hellas, but most notably at Olympia. The Galaxia was closely linked to the vernal equinox, which was used to date it. As such, it should take place tomorrow, but as that is the Hene kai Nea, the ancient Hellenes would have likely considered it auspicious to hold the festival on that date.

The Galaxia is a festival held in honour of the Mother (of the Gods), who in Hellenic mythology is Rhea, although the title is also strongly associated with Gaia and Kybele, who have similar functions. She was worshipped as the mother of Zeus and the Galaxia celebrated His birth just as much as Her giving birth to him. Kronos--as Her consort and His father--was most likely also sacrificed to, along with Hera, who as Zeus' wife deserved honour alongside Him. In our ritual, we have included Helios and the Horai as well, as the Galaxia was associated so closely with the Spring Equinox.

The Galaxia had a special beverage attached to it--well, a special food item: a milk and barley porridge that may have been sacrificed to the Mother, but which was at least consumed at the festival. Pliny the Elder names the porridge a 'puls', which seems to have been a more general term which included pastes made from lentils and beans as well as from grain. On barley-based porridge, he has the following to say in his 'Natural History':

"There are several ways of making barley porridge: the Greeks soak some barley in water and then leave it for a night to dry, and next day dry it by the fire and then grind it in a mill. Some after roasting it more thoroughly sprinkle it again with a small amount of water and dry it before milling; others however shake the young barley out of the ears while green, clean it and while it is wet pound it in a mortar, and wash it of husk in baskets and then dry it in the sun and again pound it, clean it and grind it. But whatever kind of barley is used, when it has been got ready, in the mill they mix in three pounds of flax seed, half a pound of coriander seed, and an eighth of a pint of salt, previously roasting them all. Those who want to keep it for some time in store put it away in new earthenware jars with fine flour and its own bran. Italians bake it without steeping it in water and grind it into fine meal, with the addition of the same ingredients and millet as well." [XVIII-XIV]

Sources which mention the festival speak only of a milk and barley beverage that can be poured. Fundamentally, porridge is made by mixing oats with a fluid (normally water and or milk) and then heating it. Combine barley, water, and salt in a heavy saucepan. Cover, and bring to a boil over high heat, stirring continuously. Turn the heat to low and steam until grains are soft and all the liquid is absorbed. Add the milk once the water level drops below the level of the barley. Cooking time depends on the form of barley used. Use one cup dry barley on three cups of water.

• Hulled barley is unprocessed and takes the longest to boil, about an hour and 15 minutes before it's soft.
• Pearl Barley or Pearled Barley is the most common form of barley available and is sold in most supermarkets. Because the outer hulls including the bran have been removed, the grains have a pearly white color. Cooking time: 50-60 minutes.
• Quick Barley, or instant barley is pearl barley that is pre-steamed then dried, shortening the cooking time considerably, about 10 to 12 minutes.
• Barley Grits are processed similar to bulghur wheat. The grain is cracked, and toasted or parboiled, then dried, making it a quick-cooking product--about 2-3 minutes. As such, add a little less water or milk.
• Barley Flakes, Pressed Barley, or Rolled Barley have the appearance of rolled oats and are often included in muesli-type cereals. The cooking time is about 30 minutes.
• Barley Flour is hulled barley that is finely ground and has a lightness and delicate sweetness. It can be stirred into milk until the right consistency is reached.

To get a consistency where the puls can be poured, add milk or water to thin the porridge. If you want to sweeten the porridge a little, add warmed honey to the mixture.

We hope you will join us on Sunday. The ritual can be found here.

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Now, I have one more thing to say in relation to Elaion: this month, Robert and I are planning to roll out a few changes that will renovate, invigorate and renew Elaion as a whole. I am very excited about these changes, but unfortunately, I can only tell you to give us a little more time to figure out the details and set things up. I'll--of course--keep you informed.

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Are you looking for an online shop to buy incenses and other Hellenistic basics from? Try The Hellenic Handmaid on Etsy.

That is it for the last month's updates, as far as I can remember. Have a blessed Deipnon!

• Saturday, March 21, 2015
  Elaion Hēlios Hera Horai kybele monthly update Pandora's Kharis Rhea Zeus

Classical classics

Lovely readers, are you fans of classical music? I quite enjoy many classical pieces although I am definitely not well versed. I have found though that the subject matter matters a great deal, so how about some classical pieces with Hellenic influences?

Carl Nielsen - Helios Overture


Carl Nielsen's Helios Overture, Opus 17, was first performed by the Royal Orchestra, conducted by Johan Svendsen, on 8 October 1903 in the large hall of the Odd Fellows Mansion in Copenhagen. In 1902, Nielsen signed a contract with the publisher Wilhelm Hansen, which allowed him to go to Athens, Greece, to join his wife Anne Marie Carl-Nielsen, who was one of the first sculptors allowed to make copies of the bas-reliefs and statues in the Acropolis Museum. Nielsen's stay in Athens gave him the inspiration of a work depicting the sun rising and setting over the Aegean Sea, an overture which he called Helios. He began work on it in March 1903, and finished it on April 23 the same year. The score is written for three flutes, two oboes, two clarinets, two bassoons, four horns, three trumpets, three trombones, tuba, timpani, and strings.

The work begins as the sun ascends over the Aegean Sea, while strings, divided horns and woodwind sound a melody. This rises out of the darkness to a full orchestra, where fanfaring trumpets begin a striding theme, which returns later in the piece. From there woodwinds begin a graceful tune, from which brass sound. Strings begin to play, which draws the orchestra into a reprise of the striding theme and its fanfare. In the final measures, the music subsides as the sun sinks over the horizon of the sea. The average playing time is between ten and twelve minutes.


Gluck - Orpheus and Euridice


Orfeo ed Euridice is an opera composed by Christoph Willibald Gluck based on the myth of Orpheus, set to a libretto by Ranieri de' Calzabigi. The piece was first performed in Vienna on 5 October 1762. The two hour opera is split into three acts. In the first a grieving Orpheus--Orfeo--Amore appears, telling Orfeo that he may go to the Underworld and return with his wife on the condition that he not look at her until they are back on earth. In the second act, Orfeo visits the underworld and is reunited with Euridice, and in the third, they head out and he looses her again when he looks back to check if she is really there.


Karl Goldmark - Prometheus Unbound Overture



 Karl Goldmark, also known originally as Károly Goldmark and later sometimes as Carl Goldmark was a Hungarian composer who lived from May 18, 1830, to January 2, 1915. The Op. 36, the Prometheus Bound Overture, features Prometheus and is concerned with the torments of the Hellenic mythological figure Prometheus who defies the Gods and gives fire to humanity, for which he is subjected to eternal punishment and suffering at the hands of Zeus.


Carl Ditters von Dittersdorf - Symphonies after Ovid’s 'Metamorphoses' No. 1 to No. 6


Carl Ditters von Dittersdorf was an Austrian composer, violinist and silvologist who lived from 2 November 1739 to 24 October 1799. Among his 120-or-so symphonies are twelve programmatic ones based on Ovid's Metamorphoses, although only six have survived (and have also been recorded). They are entitled: 'The Four Ages of the World', 'The Fall of Phaeton', 'The Metamorphosis of Acteon Into a Stag', 'The Rescue of Andromeda by Perseus', 'The Transformation of the Lycian Peasants into Frogs', and a sixth untitled one.

• Thursday, December 18, 2014
  Euridice Hēlios Mythology 101 Orpheus Prometheus videos

Introducing: Nyx

In the category, 'questions I got ages ago and am only now getting to', I want to talk about the Goddess Nyx today. I have received the following reader question:

"Do you know anything about worshiping Nyx in the modern world?"

Nyx (Νυξ) is the deep Night, born from Khaos (Χαος) and the sister-wife of Aither (Αιθηρ, 'Light'). In Hellenic mythology, Nyx draws a veil of darkness between the shining atmosphere of the aither and the lower air of earth (aer) at set times in the day, bringing night to man. In the morning, Her daughter Hêmera (Ἡμερα, 'Day') removes this veil, and exposes the Earth once more to Light. As Hesiod writes in the Theogony:

"[At the ends of the earth, where lie the roots of earth, sea, Tartaros :] There stands the awful home of murky Nyx wrapped in dark clouds. In front of it [Atlas] the son of Iapetos stands immovably upholding the wide heaven upon his head and unwearying hands, where Nyx and Hemera draw near and greet one another as they pass the great threshold of bronze: and while the one is about to go down into the house, the other comes out at the door. And the house never holds them both within; but always one is without the house passing over the earth, while the other stays at home and waits until the time for her journeying come; and the one holds all-seeing light (phaos) for them on earth." [744]

Nyx and Hêmera continually work to both create and dissolve darkness on Earth; Selene (the Goddess of the Moon) moves with Nyx, and Helios (God of the Sun) with Hêmera, as heralded by Eos. In this recap, it is quite obvious we are yet missing a speciffic time of the day: dusk, or the evening. This was in the domain of the Nymphs, in this case the Hesperides (Ἑσπεριδες), who--depending of source--are either the daughters of Nyx or Atlas. Diodorus Siculus, in the 1st Century BC., wrote in his 'Library of History': 

"Now Hesperos (Evening) begat a daughter named Hesperis (Evening), who he gave in marriage to his brother [Atlas] and after whom the land was given the name Hesperitis; and Atlas begat by her seven daughters, who were named after their father Atlantides, and after their mother Hesperides." [4. 26. 2]

Yet, older sources agree that the Hesperides (amongst others like Hypnos and Tartaros) were born from Nyx; Hesiod, for example:

"And Nyx (Night) bare hateful Moros (Doom) and black Ker (Violent Death) and Thanatos (Death), and she bare Hypnos (Sleep) and the tribe of Oneiroi (Dreams). And again the goddess murky Nyx, though she lay with none, bare Momos (Blame) and painful Oizys (Misery), and the Hesperides who guard the rich, golden apples and the trees bearing fruit beyond glorious Okeanos."

In ancient Hellas, Nyx was only rarely the focus of cult worship. Pausanias mentions She had an oracle on the acropolis at Megara, but that is about it. More often, Nyx was worshipped in other major cults, alongside the main deity: there was a statue called 'Nyx' in the Temple of Artemis at Ephesus, the Spartans had a cult of Sleep and Death, conceived of as twins, with Nyx being worshipped as Their mother, etc.

As for modern worship; I have talked before of how I feel all worship is pretty much the same in Hellenismos. The major difference between reconstructive religions and modern ones--especially Pagan ones--is the way worship is conducted. Individual worship of Gods as well as patronage is perfectly acceptable in modern religions, but in Recon religions and the ancient Traditions they were based upon, worship tends to be of the pantheon, not so much the one God or Goddess. What goes for one Olympic God, tends to go for the others as well.

There are five steps to proper, Hellenistic, ritual: procession, purification, prayers and hymns, sacrifice/offerings, prayers of supplication and thanks, usually followed by a feast and/or theatre and sporting events. We can apply this to modern worship quite easily: procession (no matter how short), purification with lustral water (named khernips), a hymn, song or modern poem which praises and draws the Theos in question, a sacrifice of some kind--be it incenses, (mixed) wine, meat or anything else--along with barley seeds tossed on the altar or into the altar fire, prayers or words of thanks, and--in communal rituals--plays, games, or (sports)-competitions. Within communal celebrations, the sacrifice can be some of the (raw) ingredients used to prepare the communal meal that will follow.

Hellenismos is not glamorous; in general, you do the same thing over and over again with minor variations. That is what I love about it. It's simple, clear, and repetitive. As for Nyx, in the Orphic Hymn to Her, torches are prescribed as an offering, and Gods of the night tended to be worshipped at that time as well. Not always, naturally, but the dark night is Her domain. Bring her sacrifices of wine and try to include Her children and husband in your worship as well. Good luck!

• Friday, June 6, 2014
  Diodorus Siculus Hēlios Hellenismos 101 Hêmera Hesiod Introduction series Mythology 101 Nyx requested post Selene

Mesomedes' hymn to Hēlios

Mesomedes of Krete (Μεσομήδης ὁ Κρής) was a Roman-era Hellenic lyric poet and composer of the early second century AD. He was a freedman and court musician to the emperor Hadrian (reigned 117-138 CE), and created  three hymns and fifteen poems which have survived to this day. The hymns to Nemesis, the muse Calliope, and the Sun can be read here and listened to here. Today, I would like to leave you with his 'Hymn to Hēlios' because I'm a little sick and very busy, regardless.

Let the heavens be silent, 

the earth, the sea, the winds.

Mountains, valleys, echoes 

and the sons of birds, keep silent!

Phoebus of the long and beauteous hair is coming.

Father of the dawn, with eye of dazzling white,

you, with the glorious golden tresses, 

lead your rosy chariot along the limitless roads of the sky, 

following the winged footprints of the steeds,

intertwining your curling rays, 

surrounding the whole earth with your resplendent light. 

Your rivers of immortal fire give life to the smiling day. 

For your, the imperturbable chorus of stars dances on Olympus

accompanying their free melody on Phoebus' lyre; 

and in front, the pale Moon leads the rhythmic times 

of the seasons by the cadenced movement of white calves. 

Your benevolent spirit rejoices in turning the myriad-robed earth.

• Wednesday, February 26, 2014
  Hēlios hymns Mesomedes poetry blogging

My daily prayers (updated again)

Near the beginning of the blog, I posted about my daily rituals. The idea was to inform you about what I do, but I also posted it as a way for me to look back on the journey I have made. The original post can be found here, and an update from a good while later here. I came across that second post yesterday and realized that again much has changed. As such, I wanted to present you guys with another update. Again, please keep in mind that this sounds much better in Dutch.

Night time prayers (before bed):

Preparation:

• Pour wine in my kylix
• Empty water bowl and fill anew with water previously prepared by mixing tap water with sea water and asking Okeanos' blessing
• Empty sacrificial bowl
• Add ethanol to sacrificial bowl
• Lay out a match and a hand towel
• Lay out (dried) herbs or scented wood

Rite:

• Procession to the shrine
• Strewing of barley groats on the altar
• Preparation of khernips 
• Purification – washing of hands and face, sprinkling the room and altar with fingers
• Add khernips to wine

"Blessed Okeanos, may your bright waters purify this space, and prepare both me, and it, for the rites that are about to unfold."

• Lighting of Hestia's candle (if not yet burning, mine almost always is), as well as the ethanol to burn sacrifices in
• Hymn and prayers to Hestia

"Blessed Goddess Hestia, you who tend the holy house of the lord Apollo, the Far-shooter at goodly Pytho, with soft oil dripping ever from your locks, come now into this house, come, having one mind with Zeus the all-wise—draw near, and withal bestow grace upon my song.
Blessed Goddess Hestia, accept this offering of honey sweet wine, and guard this house as you guard the houses of all who sacrifice to you. As the Gods will it, so shall it be."

• Libation of honey sweet wine to Hestia
• Hymns and prayers to Nyx and Selene

"Blessed Nyx, Goddess of night. She who holds the world in her dark embrace, and Selene, Goddess of the moon, who illuminates the night like a torch. Accept this offering of sweetest wine, and come always, as the day follows the night. As the Gods will it, so shall it be."

• Libation to Nyx and Selene
• Hymns and prayers to Hypnos and Morpheus

"Blessed Hypnos, Morpheus, Gods of sleep and dreams, respectively. Accept this offering of honey sweet wine, and grant me equally sweet sleep, and even sweeter dreams. Carry my mind far beyond the limits of my imagination. Accept my prayer, and allow me to rise rested and rejuvenated so I may continue my hard work. As the Gods will it, so shall it be."

• Libation to Hypnos and Morpheus
• Hymns, prayers and libations to the night time or Khthonic Theoi whose sacred day it is, or any night time or Khthonic Theoi whom I feel the need to pray and sacrifice to.
• Hymn and prayer to Hekate

"I call Einodian Hekate, lovely dame, of earthly, wat'ry, and celestial frame, Sepulchral, in a saffron veil array'd. Goddess of the night, companion to Persephone, the Queen of the Underworld. You, key bearer of this world. Accept my offering of honey sweet wine, and guard the borders of this house as you guard the borders of the houses of all who sacrifice to you. As the Gods will it, so shall it be."

• Libation to Hekate
• Hymn to Hestia

"Blessed Goddess Hestia, Goddess of home and hearth. To you, I offer last of all, as any pious mortal should. Tend to those whom I love, and guard the houses of the pious. As the Gods will it, so shall it be."

• Drink remaining wine
• Extinguishing of the candle or replace with electric one, as I always do.
• Clean up and off to bed

Day time prayers (after waking up):

Preparation:

• Pour water in my kylix
• Add ethanol to sacrificial bowl
• Lay out a packet of matches and a hand towel

Rite:

• Procession to the shrine
• Strewing of barley groats on the altar
• Purification – washing of hands and face, sprinkling the room and altar with fingers
• Add khernips to wine

"Blessed Okeanos, may your bright waters purify this space, and prepare both me, and it, for the rites that are about to unfold."

• Lighting of Hestia's candle, as well as the ethanol to burn sacrifices in, and the incense burner
• Hymn and prayers to Hestia

"Blessed Goddess Hestia, you who tend the holy house of the lord Apollo, the Far-shooter at goodly Pytho, with soft oil dripping ever from your locks, come now into this house, come, having one mind with Zeus the all-wise—draw near, and withal bestow grace upon my song.
Blessed Goddess Hestia, accept this offering of honey sweet wine, and guard this house as you guard the houses of all who sacrifice to you. As the Gods will it, so shall it be."

• Libation to Hestia
• Hymns and prayers to Eos, Hêmera and Hēlios

"Blessed Goddes Eos, Goddess of the bright dawn. You who speed forth from the gates of heaven before everyone else; Hêmera, blessed Goddess who pulls back the veil of darkest night; and Hēlios, God of the sun; He who brings light and warmth to all on earth, accept this libation of honey sweet wine and come always, as the night follows the day. As the Gods will it, so shall it be."

• Libation to Eos, Hêmera, and Hēlios
• Hymns, prayers and libations to the Ouranic Theoi whose sacred day it is, or any Ouranic Theoi whom I feel the need to pray and sacrifice to.
• Hymns and prayers to Athena

"Come forth, blessed Athena, Sacker of Cities, golden-helmeted, who rejoices in the din of horse and shield. Guard over this house. May your shield protect us always and may your spear slay any who wishes us harm."

• Libation to Athena
• Hymns and prayers to Asklēpiós

"Blessed Asklēpiós, Giver of Health, prophet in the night, You who has the most lovely of daughters, may your blessings forever reach my home."

• Libations to Asklēpiós and His daughters
• Hymns and prayers to the household Gods

"And to the household deities I offer libations, to Zeus Kthesios, Zeus Ephestios, Zeus Herkeios, Apollon Aguieus, Hermes Propylaios, and Agathós Daímōn, in gratitude of all you have bestowed upon me."

• Libations to the household Gods
• Hymns and prayers to Zeus and Hera

"Blessed Zeus, King of Gods, and protector of the household, and Hera, Queen of the Gods, and protector of unions: guard mankind, and share with us the wisdom and strenth to worship the Theoi as they should be worshipped. Guard those I love, and all who need protection. As the Gods will it, so shall it be."

• Libations to Zeus and Hera
• Hymn to Hestia

"Blessed Goddess Hestia, Goddess of home and hearth. To you, I offer last of all, as any pious mortal should. Tend to those whom I love, and guard the houses of the pious. As the Gods will it, so shall it be."

• Drink remaining wine
• Extinguish incense burner
• Clean up and on with the day

• Thursday, December 26, 2013
  Agathós Daímōn Apollon Asklēpiós Athena daily practice Eos Hēlios Hellenismos 101 Hermes Hestia household worship Hypnos Morpheus Nyx Okeanos Selene Zeus Ephestios Zeus Herkeios Zeus Kthesios

Constellation Orion: the hunter

I's been a while since I did one of these and although there are only a dozen or so more to go, I had kind of expected to have finished this series before 2014. Well, that did not happen, so you get to enjoy the constellations a little while longer. Today, we are looking at constellation Orion, the hunter (or huntsman). It is a prominent constellation located on the celestial equator and visible throughout the world. It is one of the most conspicuous and recognizable constellations in the night sky.

Long story short for the introduction: Orion (Ὠρίων) was a famed hunter who has a lot of mythology to his name. He is the son of Poseidon and has the ability to walk on water.It is said that he once, when drunk, tried to force himself upon Merope, the daughter of Oenopion and was blinded and exiled because of it. Hēlios eventually healed his injury and restored his eyesight. After a failed vengeance attempt, Orion came to Krete and begun  to hunt with Artemis. According to Hyginus' Astromomica, this eventually lead to his downfall:

"Orion since he used to hunt, [...] felt confident that he was most skilled of all in that pursuit, said even to Diana [Artemis] and Latona that he was able to kill anything the produced. Earth [Gaea], angered at this, sent the scorpion which is said to have killed him. Jove [Zeus], however, admiring the courage of both, put the scorpion among the stars, as a lesson to men not to be too self-confident. Diana, then, because of her affection for Orion, asked Jove to show to her request the same favour he had given of his own accord to Earth. And so the constellation was established in such a way that when Scorpion rises, Orion sets." [2.26]

In this scenario, the Scorpion was admitted into the heavens as well, along with his hunting pack and his greatest hunt: the Lepus the hare. Hyginus presents other versions of the myth as well, however:

"Some say that Orion lived with Oenopion in too close intimacy, and wanting to prove to him his zeal in hunting, boasted to Diana, too, what we spoke of above, and so was killed. Others, along with Callimachus, say that when he wished to offer violence to Diana, he was transfixed by her arrows and fashioned for the stars because of their similar zeal in hunting.

Istrus, however, says that Diana loved Orion and came near marrying him. Apollo took this hard, and when scolding her brought no results, on seeing the head of Orion who was swimming a long way off, he wagered her that she couldn’t hit with her arrows the black object in the sea. Since she wished to be called an expert in that skill, she shot an arrow and pierced the head of Orion. The waves brought his slain body to the shore, and Diana, grieving greatly that she had struck him, and mourning his death with many tears, put him among the constellations." [2.34]

The constellation Orion is mentioned in Horace's Odes (Ode 3.27.18), Homer's Odyssey (Book 5, line 283) and Iliad, and Virgil's Aeneid (Book 1, line 535). The constellation is visible at latitudes between +85° and −75°, and best visible at 21:00 (9 p.m.) during the month of January, so keep your eyes to the sky.

• Sunday, December 22, 2013
  Artemis Constellation series Hēlios Hyginus Orion