Question Collections post 39

I get a lot of questions from readers, and most of the time, the answers are fairly short. When I feel the question or the reply would be valuable to others as well, I make a post with a collection of them and post them in one go. Today is one of those posts.

"Hello there. I have always felt a weird connection to the old greek gods, even when I was a child and now that I am an adult I finally want to try out my spiritual side. I finally want to try out something, maybe a prayer or ritual, but I don't want to offend the gods on accident. So, do you have a tip for me? I really need your help..."

First off, let me say I am very happy to hear you are looking to find a way to start honoring the Theoi--the Hellenic Gods. I can understand how this could be daunting. I'm going to provide a few links to get you started on some reading and watching and from there on, I think you'll be more able to ask direct questions for which I might provide the answer.

The Beginner's guide to Hellenismos: Introduction
The beginner's guide to Hellenismos: Traditional versus Reformed
The Beginner's guide to Hellenismos: Ritual and sacrifice in Hellenismos
The Beginner's guide to Hellenismos: Ouranic versus Khthonic

These should get you started on the basic theory and thinking behind the practice of Hellenismos. then there is the practical side. For that, I'd like to reffer you to some of my videos, which show some of the basics. If you would like to read more about ancient Hellenic ritual and prayer (and adapting it to modern times), please see these two posts: Ancient Hellenic festival rituals, and their modern day versions and On prayers and hymns.

I want to leave you with a last link, one on hubris. You express a concern of 'doing it wrong'; I don't believe in that. This post explains why and it might offer some comfort and encuragement.

~~~

 

"I was wondering about the liquids used in libations. I currently use a dark red wine for my morning and evening rituals as well as for most of the festivals What I was wondering about was when it would be more appropriate to use something other than wine as a libation. I've read several conflicting accounts where the dead and Chthonic deities are not given wine as a libation and others where it is instead un-mixed wine. Also, how do you determine if a deity is chthonic?"

Ouranic deities tended to receive wine libations that were mixed with water. Khthonic deities received either wineless libations (water, milk, and honey, usually), or wine libations of unmixed wine. 'Ouranic' is a term that applies to Theoi and practices who reside or that are associated with Mount Olympos, home of many of the Theoi. As such, Ouranic deities are also referred to as 'Olympians'. 'Kthonic' refers to deities or spirits of the Underworld or the earth, and the rituals associated with Them. Then there are some we know from the ancient writings.

So, some examples: Apollon (ouranic) recieves mixed wine libations. Gaia (kthonic, earth) recieves water libations (usually khernips), or milk, or honey. Water for the nymphs (kthonic, earth), unmixed wine to Persephone (kthonic), milk (usually kykeon) to Demeter (kthonic, earth), etc.

~~~

"Just a few days ago was the Diasia, in honor of Zeus Meilichios. I've read that sacrifices to Zeus Meilichios are made as a holokaustos. This got me wondering, when else would you make offerings as a holokaustos? For the dead, certainly, but where else would such a sacrifice be appropriate, and how do you decide when to perform it in lieu of the more common sacrifice where you consume a part of it?"

Some definitions first: worship in ancient Hellas typically consisted of sacrificing at the altar with hymn and prayer. Holokautein (ὁλοκαυτεῖν) were sacrifices in which the sacrifice--domestic animal, fruits, cakes, wine, etc.--was utterly destroyed and burnt up, as opposed to thyesthai (θύεσθαι), in which the sacrifice was shared with the Gods in question and one's fellow worshippers. In the case of a latter animal sacrifice, the edible parts of the sacrificed animal were roasted or boiled and distributed for festive celebration, whereas the inedible parts were burned or placed on the altar, those being the Gods' share.

Let me now say that there is no list; well, I could probably make one but that would be highly impracticle and I would most likely forget two thirds of divinities and others who recieve(d) sacrifice. I can make a general working formula for you though: Ouranic deities (so any deity (!) who lives on the Earth, on Olympos, or in the sea) were honored with thyesthai. The Khthonic, or Underworld, deities, malign deities, heroes, the dead, ghosts and nymphs and their ilk recieved holókautein.

This distinction is very black and white, but there were variations, especially between city-states, but sometimes even within a single city-state. Context was important, but as a working model, the distinction above is useful. So, why this divide?

Sacrifices to the Ouranic deities were given to establish kharis: the act of giving to the Gods so They might give something in return. It's religious reciprocity. It is important to realize that even a sacrifice where the worshippers share in the sacrifice is essentially a holókaustos: the entire sacrifice is given to the Gods in question, but as part of kharis, the Gods do not take all of it, but give part of it back to Their worshippers to sustain them and reward them for their worship. So the entire sacrifice is property of the Gods as soon as it is dedicated to Them (a procession to the altar is sufficient for that, but hymns and prayers aid this proccess), but They share it with us. This way, kharis is established right away: I give to You, You give to me, and so we sustain and honor each other.

For holókautein, I am going to disregard the nymphs for a bit and come back to them later. Kharis need not be established with Khthonic deities: for us humans, we will go to the Underworld regardless of good standing. As with Ouranic sacrifices, the entire sacrifice belongs to the intended force as soon as it is dedicated to them, be it Underworld Gods, or the dead in any form (heroes, after all, are dead as well). As humans, we try not to get in contact with the Underworld, as it brings miasma with it: miasma describes the lingering aura of uncleanliness in regards to a person or space through which contact is made with the Gods.

If we were to partake from food that belongs to the Underworld (because we gave it to its deities), we would take something of the underworld inside of us, and as the myth of Persephone clearly states, this means you would become part of the Underworld itself. In my opinion, this is the main reason why we give holókautein to the Underworld deities and the dead.

As for the nymphs: they are a story unto themselves. We have very little factual information on the worship of nymphs. We know it took place, we know they receive libations (mostly of honey and water), and we know they had sactuaries which were sometimes tended to full time by self-appointed priests. There are, however, many forms of the nature spirits we call nymphs. Some are Ouranic in character, some Khthonic, so it varies what kind of sacrifice they got and get. Even more so, some source material (including Oedipus at Colonus by Sophocles) features libations of water and honey to non-specified nymphs, but which seem to have an Ouranic character. As such, I tend to give holocaustal sacrifices to the nymphs, just to be on the safe side.

~~~

 

"What are your thoughts on libations to Heroes? Is there any difference in the ritual or offerings from the template you presented in your video? It feels appropriate to me to make offerings in honour of Emperor Julianos and Hypatia of Alexandria, and I want to be correct in going about it."

Heroes and heroines have a special place in Hellenismos, as they had in ancient Hellas. These were humans--most with at least a part divine heritage--who were considered so brave, so skillful, so extraordinary in their lifetime that they became revered. Some were priests or priestesses of a temple, some excelled in battle, others were skilled healers or good rulers. Once they passed to the realm of Haides, their names were remembered at least once a year on a special ocassion, because the ancient Hellenes believed that if the name and deeds of a person were remembered, they would live forever and potentially look out for those they had looked out for before.

Although linked, hero worship in ancient Hellas was not the same as ancestoral worship; heroes and heroines transcended family bonds.Archeological evidence suggests that hero worship was closer to Khthonic sacrifices in execution than Ouranic ones the further back in time you go; especially in the archaic period, it seems that hero worship consisted of destructive sacrifices--sometimes in the form of a holókaustos where the entire animal was burned, sometimes in a sacrifice where only a part (most often 'a ninth' of the animal) was burned and the rest remained on the altar for the heroes to eat from until gone.

The sacrifices were generally burned in an offering pit known as a bothros. The food offered to heroes consisted of meat, blood, and 'food eaten by men' like grains, fruits and other every-day dishes. These were usually offered to the heroes on a table--known as a trapeza--and the heroes were sometimes offered chairs or a bench to sit on. As time went on, the living began to eat part of the meal laid out for the heroes, joining them in celebration.

~~~

"This might be a stupid question but, well... How do you burn your offerings to the Theoi? I use ethanol (96º) as fuel, but libations, when poured, even small quantities, just put the fire out. Constantly refueling and relighting the fire distracts me from ritual and I'm considering just not burning my offerings, but I'd like to know if I'm doing something wrong. Thanks in advance!"

For me, the answer is to use a healthy pouring of ethanol, a small measure of liquids per libation, poured out along the edge so it can slide in from the side, and to use small chunks of sacrificial material when solid. The shape of your bowl might also have something to do with your issues: fire needs oxygen. In a narrow, high bowl that is a lot trickier than with a wide, low bowl like I use. Also: this issue was the exact reason Hellenic worship is supposed to include the whole family (at least). That way, one person can tend the fire throughout the ritual.

• Wednesday, October 6, 2021
  death Hellenismos 101 Heroes household worship Ouranic personal Question Collections Post requested post

PAT ritual announcement: the Niketeria & the Plataia

 Two PAT ritual announcements, both for September 10th. We will hold a PAT ritual for the Niketeria, followed by the Plataia.

The Niketeria
We are coming upon another festival celebrated in ancient Athens: the Niketeria. Surviving sources date the festival to the third of Boudromion, and it was in honor of one of the most important events in Athens' history: its naming and tutelage by Athena. We will be celebrating it at the usual 10 AM EDT.

Many of us know there was a contest between Poseidon and Athena over who would rule the growing city of Athens (in the name it had before being called 'Athens'), and it is clear who won that contest. The earliest reference to this event we still have access to is from the fourth century BC by Plato, but it does not quite have the poetic touch Ovid's account has. For that reason, I will give the account of Ovid, and build from there. From the Metamorphoses, (trans. Melville):

"The rock of Mavors [Ares] in Cecrops' citadel is Pallas' [Athena's] picture [in her weaving contest with Arakhne] and that old dispute about he name of Athens. Twelve great gods, Jove [Zeus] in their midst, sit there on lofty thrones, grave and august, each pictured with his own familiar features: Jove [Zeus] in regal grace, the Sea-God [Poseidon] standing, striking the rough rock with his tall trident, and the wounded rock gushing sea-brine, his proof to clinch his claim. Herself she gives a shield, she gives a spear sharp-tipped, she gives a helmet for her head; the aegis guards her breast, and from the earth struck by her spear, she shows an olive tree, springing pale-green with berries on the boughs; the gods admire; and Victoria [Nike] ends the work." [6. 70]

Ancient Hellenic Neoplatonist philosopher Proklos (Πρόκλος) in 'On the Timaeus of Plato' speaks of this event as well, and notes that there is still a festival held to commemorate this event in his time (between 412 and 485 AD)

 "Farther still, the victories of Minerva are celebrated by the Athenians, and there is a festival sacred to the Goddess, in consequence of her having vanquished Neptune, and from the genesiurgic being subdued by the intellectual order, and those that inhabit this region betaking themselves to a life according to intellect, after the procurement of necessaries. For Neptune presides over generation; but Minerva is the inspective guardian of an intellectual life." [p. 153]

When this was celebrated, Proklos does not mention, but Plutarch does. One of these is in the Quaestiones Convivales, from the Moralia. Here, he answers the question: 'What is Signified by the Fable About the Defeat of Neptune? And Also, Why Do the Athenians Omit the Second Day of the Month Boedromion?'.

"While all were making a disturbance, Menephylus, a Peripatetic philosopher, addressing Hylas: You see, he said, how this investigation is no foolery nor insolence. But leave now, my dear fellow, that obstinate Ajax, whose name is ill-omened, as Sophocles says, and side with Poseidon, whom you yourself are wont to tell has often been overcome, once by Athene here, in Delphi by Apollo, in Argos by Here, in Aegina by Zeus, in Naxos by Bacchus, yet in his misfortunes has always been mild and amiable. Here at least he shares a temple in common with Athene, in which there is an altar dedicated to Lethe. And Hylas, as if he had become better tempered: One thing has escaped you, Menephylus, that we have given up the second day of September [Boudromion], not on account of the moon, but because on that day the gods seemed to have contended for the country." [Book 9, question 5]

Because of this, the official view of Elaion is that the festival of Niketeria--'Victory'--was celebrated not on the second of Boudromion as many modern researchers say, but on the third. The second day, after all, was no longer a part of the month. The question remains why the victory of one Goddess over one God was commemorated at all, and there is no adequate ancient explanation. None of the surviving works mention why and how the festival was celebrated. All we know is that it was noted--it might not even have been a true festival at all. We believe that by omitting the second day, the defeat of Poseidon was omitted, so as not to anger Him. A day later--in a somewhat unrelated fashion to Poseidon's defeat--there was a (possibly somewhat subdued) celebration of the victory of Athena, with sacrifices to Athena, Niké, and perhaps even Poseidon for the many wonderful gifts They had provided--and would hopefully continue to provide--for the city of Athens.

We will hold a subdued PAT ritual in honor of the Niketeria at 10 AM EDT on August 22rd. Will you be joining us? The ritual can be found here and you can join the community here.

 

The Plataia

The Plataia (or Plataea) seems to have been a commemorative festival, for the Hellenes fallen at the battle of Plataea. The Battle of Plataea was the final land battle during the second Persian invasion of Hellas. It took place in 479 BC near the city of Plataea in Boeotia, and was fought between an alliance of the Greek city-states, including Sparta, Athens, Corinth and Megara, and the Persian Empire of Xerxes I. Some 38,700 Hellenes stood their ground against 300.000 Persians. The Hellenes marched out of the Peloponnesus and the Persians retreated to Boeotia and built a fortified camp near Plataea. The Hellenes surrounded the camp, but refused to enter the bare terrain surrounding the camp. They waited for eleven days, and then found their supplies dwindled. They attempted to retreat, and Persian general Mardonius ordered his forces to pursue them. The Hellenes, however--particularly the Spartans, Tegeans and Athenians--stood their ground, and won a great victory over the Perians. The Persian infantry was slaughtered, and Mardonius killed. Plutarch gives the date for the battle to be the fourth of this month, but also attested that the Athenians commemorated the event on the third. In Boeotia (and especially in Plataea), the remembrance seems to have been held on the fourth.

Herodotus, in his Histories (9. 52. 1), and Plutarch, in his 'Life of Arestides' both remark the following about what is most likely this battle:

"The seer slew victim after victim, Pausanias turned his face [historical general of the Persian Wars], all tears, toward the Heraion, and with hands uplifted prayed Kithaironion Hera and the other gods of the Plataian land that, if it was not the lot of the Hellenes to be victorious, they might at least do great deeds  before they fell."[Life of Aristides, 18. 1]

As such we can assume that, besides the fallen, a sacrifice to Hera was also made. For this ritual, you can join us here. The ritual can be found here. We'll perform the ritual at 11 am EDT.

• Wednesday, September 8, 2021
  ancient Hellenic culture Athena Athens Basile current affairs Elaion Hera Heroes Mythology 101 Nike PAT Poseidon

On hero worship

 I would like to discuss heroes and hero worship. Heroes and heroines have a special place in Hellenismos, as they had in ancient Hellas. These were humans--most with at least a part divine heritage--who were considered so brave, so skillful, so extraordinary in their lifetime that they became revered. Some were priests or priestesses of a temple, some excelled in battle, others were skilled healers or good rulers. Once they passed to the realm of Hades, their names were remembered at least once a year on a special occasion, because the ancient Hellenes believed that if the name and deeds of a person were remembered, they would live forever and potentially look out for those they had looked out for before.

Hero worship was very specific and it's a concept that translates with more difficulty than straight-up deity worship. In essence, heroes are the bridge between mortals and Gods. They were born mortal (although often with a bloodline to the Gods) but through their deeds, they were rewarded with immortality themselves. They became Gods. Still, the lessons they teach us are all mortal lessons. Heroes were honored more than worshipped, and we do that today as well. So heroes, like Gods, can be called on for counsel and aid, and like the Gods, you can establish kharis--a bond of ritual reciprocity--with them. But they don't judge us, not like the Gods anyway, because they were all just like us once.

Archeological evidence suggests that hero worship was closer to khthonic sacrifice in execution than ouranic ones the further back in time you go; especially in the archaic period, it seems that hero worship consisted of destructive sacrifices--sometimes in the form of a holókaustos where the entire animal was burned, sometimes in a sacrifice where only a part (most often 'a ninth' of the animal) was burned and the rest remained on the altar for the heroes to eat from until gone. The sacrifices were generally burned in an offering pit known as a bothros. The food offered to heroes consisted of meat, blood, and 'food eaten by men' like grains, fruits and other every-day dishes. These were usually offered to the heroes on a table--known as a trapeza--and the heroes were sometimes offered chairs or a bench to sit on. As time went on, the living began to eat part of the meal laid out for the heroes, joining them in celebration.

Although linked, hero worship in ancient Hellas was not the same as ancestral worship; heroes and heroines transcended family bonds. That said, ancestor worship was performed in a khthonic manner during state festivals but as hero worship when at home. This can be explained by surmising that ancestors were considered heroes to the family and they were missed. As such the character of their remembrance was khthonic. It was also possible to honour the family line and it was actually a part of the celebration of Agathós Daímōn, the third day of the month. The goal was not to honour the people in the family line but to express pride in your blood and bring about good fortune as stemming from the family line. This type of worship was closer to hero worship and was performed at a separate shrine or at an offering pit outside. These sarcifices were generally wholly given as well and could either be an animal or, more commenly, unmixed wine.

There were regular state festivals organized for the dead (nekysia) and for the forefathers (genesia) as there were for the heroes. Unlike with rites to the heroes, on such days, graves were adorned, offerings of barley broth, milk, honey, unmixed wine, oil, water and the blood of animal sacrifices were given in the form of khoai--fully poured out libations. Graves often had bottomless amphorae placed on it on hollow columns. The libation was poured into this and seeped down into the dirt to 'feed the dead'. Heroes were not considered to be dead, they were considered to be raised up as Gods. To worship them in a khthonic manner would have been inappropriate.

Heroes and heroines were considered to be raised up to Olympos and as such to have become Gods. They were, however, never revered as Gods. They were considered part of the tapestry of life: ideals to live up to, reminders of hard times in the past, and some were remembered as reminders against hate. Others were remembered for contributions to society, or for a whole scope of other reasons that made their lives important enough to remember.

In a modern Hellenistic context, hero worship translates very well. This applies to both the ancient Heroes like Theseus and Atalanta but also to modern ones like Martin Luther King and Malala Yousafzai. More importantly, perhaps, it also translates to people in your own life and your own community; the founder of the food program for the poor in your neighborhood, the man who stopped a robbery, the woman who saved a child from drowning. These are events that change lives and communities.

There is a lot of pain and suffering in the world; anyone who stands up against that, who goes out and does something extraordinary, needs to be honored and thanked, both when they are alive and after they have passed. There are people who change our lives and communities--we all know them. Remember and honor them every once in a while, for their actions, for what they taught you, and for what they have inspired to bring into the world.

• Sunday, September 5, 2021
  ancient Hellenic culture Hellenic Reconstruction Hellenismos 101 Heroes Mythology 101

PAT ritual announcement: Sacrifice to the Heroines

Will you be joining us at 10 AM EDT on 28 August (so today, sorry!) to celebrate the female heroes that we have so plentifully in our religion?

The ancient Erkhians honoured the Heroines twice a year, once on the 19th of Metageitnion, and once on the 14th of Pyanepsion. Certain heroines--like Basile--were worshipped separately from the group as well, most likely because they were local heroines instead of universally accepted heroines like Atalanta, who hunted the Calydonian boar, slew Centaurs, and defeated Peleus in wrestling, or Kallisto, who was an Arcadian princess and hunting companion of the Goddess Artemis. The Heroines received a white sheep in sacrifice, of which the meat was partly sacrificed and partly eaten by those who came out to sacrifice. The skin of the animal went towards the priestess.

Heroes and heroines have a special place in Hellenismos, as they had in ancient Hellas. These were humans--most with at least a part divine heritage--who were considered so brave, so skillful, so extraordinary in their lifetime that they became revered. Some were priests or priestesses of a temple, some excelled in battle, others were skilled healers or good rulers. Once they passed to the realm of Hades, their names were remembered at least once a year on a special occasion, because the ancient Hellenes believed that if the name and deeds of a person were remembered, they would live forever and potentially look out for those they had looked out for before.

Archaeological evidence suggests that hero worship was closer to Khthonic sacrifices in execution than Ouranic ones the further back in time you go; especially in the archaic period, it seems that hero worship consisted of destructive sacrifices--sometimes in the form of a holókaustos where the entire animal was burned, sometimes in a sacrifice where only a part (most often 'a ninth' of the animal) was burned and the rest remained on the altar for the heroes to eat from until gone. The sacrifices were generally burned in an offering pit known as a bothros. The food offered to heroes consisted of meat, blood, and 'food eaten by men' like grains, fruits and other every-day dishes. These were usually offered to the heroes on a table--known as a trapeza--and the heroes were sometimes offered chairs or a bench to sit on. As time went on, the living began to eat part of the meal laid out for the heroes, joining them in celebration.

You can find the ritual here and join our community page here. We have added some of the other main Hellenic Goddesses to the ritual as well. Feel free to add more of our Goddesses and heroines to your own ritual, especially if you feel close to Them! This ritual will be a celebration of the feminine power in our religion! 

• Saturday, August 28, 2021
  current affairs Elaion Erkhia festivals Heroes PAT

Question Collections post 18

 I get a lot of questions from readers, and most of the time, the answers are fairly short. When I feel the question or the reply would be valuable to others as well, I make a post with a collection of them and post them in one go. Today is one of those posts.

"Is the agathos daimon a ouranic or chthonic being?"

I would say it's complicated? If I had to make a choice, I would say Ouranic, but like heroes, His worship has a link with, and a touch of, death. I wrote a detailed piece about Him long ago that might help?

~~~

"What power over mortals do heroes have? It is, of course, important to honor them because of the things they did in their lifetime, but what about now, when they're dead? How can they influence mortals?"

Heroes are complicated. Hero worship was very specific and it's a concept that translates with more difficulty than straight-up deity worship. In essence, heroes are the bridge between mortals and Gods. They were born  mortal (although often with a bloodline to the Gods) but through their deeds, they were rewarded with immortality themselves. They became Gods. Still, the lessons they teach us are all mortal lessons. Heroes were honoured more than worshipped, and we do that today as well. So heroes, like Gods, can be called on for counsel and aid, and like the Gods, you can establish kharis with them. But they don't judge us, not like the Gods anyway, because they were all just like us once.

 

~~~

 

"Tomorrow is Hekate's Deipnon. I've seen some posts about the calendar on your blog so... We should pray to Hekate tonight and not tomorrow's according to the Hellenic way, right? It's a bit confusing..."

I got this e-mail on the 17th, and yes, that was the evening of the Deipnon. For those of you confused by the placement of the Deipnon in relation to the moon, perhaps this post will help make the schedule clearer. I think it boils down to the fact that Hekate is a Khthonic deity and is thus worshipped at night, after dusk. Since the Hellenic day spreads from dusk on day one to dusk on day two, rituals for Kthonic deities need to be held in the night of day one, and ritual for the Ouranic deities during the daylight hours on the second day. 

~~~

"During my Hecate's Deipnon ritual, do I kneel when worshiping Hecate (she is, after all, a chthonic goddess, though I've heard she can be 'interpreted' in more than one way)?"

I tend to kneel for Hekate, yes. Her worship has gone through many stages of evolution, however, so a case can be made for either. She most certainly started out as an Ouranic deity, but with the introduction of the Homeric Hymn to Demeter--composed somewhere in the late seventh century BC or the sixth century BC--she becomes an Underworld Goddess, and She receives a Khthonius character. By the fifth century BC, as the Eleusian Mysteries are in full swing, Hekate's association with the crossroads emerges and by that time, she becomes an appropriation Goddess, associated with the cleansing of the home and whole-animal sacrifices. As this version of Her is associated mostly with the Deipnon, I tend to kneel, and I keep Her worship away from my main shrine, choosing a low altar instead to make the sacrifices.

~~~

"I would have a question, which is more to do with theology, than with worship and religious practice. Why do you think our gods are not perfect and can change, not just in character, but also in their domains, like Hecate?"

Hekate is an extreme example, of course, but many Theoi, indeed, change(d) throughout the years. I would not say this means They are not 'perfect' (what is perfect anyway?), simply that the Gods adapt with Their people. Life becomes more complicated, the wishes of worshippers change. Domains are divided between existing Gods and those added to the pantheon, imported from other places around the world. To quote Malcolm Reynolds: 'It's getting awfully crowded in my sky' ;-)
 

The Theoi adapt because we need Them to adapt. Look at modern worship: who do we pray to when we need a new job? Or when our computer breaks down? Who do we pray to we travel by airplane? Based on the domains we know the Theoi had in ancient times, we make assumptions and guesses, and eventually, domains shift and evolve to include our modern lifestyle: Zeus to guide us towards a new job, Hephaestos to help us with our computer issues, and Hermes to watch over our journey by plane, for example. And the Gods tend to be willing to adapt to the change out of Kharis with their worshippers.

• Friday, May 7, 2021
  Agathós Daímōn Hekate Hekate's Deipnon Hellenic Reconstruction Hellenismos 101 Heroes Question Collections Post requested post

Question Collections post 16

I get a lot of questions from readers, and most of the time, the answers are fairly short. When I feel the question or the reply would be valuable to others as well, I make a post with a collection of them and post them in one go. Today is one of those posts.

"I've got a question, but I don't know if its appropriate... I know that when we pray, we should sing hymns to the gods beforehand. But I've got very little fantasy for these things, and it ends up being a sort of mess. Do you use hymns like the Homeric or do you make your own?"

Personally, I only use ancient hymns in my worship. Both because I am not exactly a creative light when it comes to writing poetry and because I prefer to worship the gods with the words They were worshipped with in ancient times.

"Do you know any hymns to the heroes, or should I create my own for rituals for them, or is there some other way of honouring their heroic deeds?"

There were many of hymns to the heroes in ancient times. Every city state had their own and they honoured a huge variety of heroes. Hero worship was very widespread. Unfortunately these hymns were passed on mostly by oral tradition and they have pretty much been lost to us. If you wish to honour heroes, making your own hymns is perhaps wisest, or you can use the descriptions of their deeds as recorded by the ancient mythographers.

"When sacrificing to nature spirits (nymphs for example), or when making offerings to Hestia before dinner, can I just recite an invocation and prayer to them, or do I have to do it in the standard ritual format?"

There are two types of sponde: one used as a toast--usually to Hestia and/or the Agathós Daímōn--and one as a general libation. A toast is traditionally poured on the floor, but may also be poured onto a dish to be taken out after the meal or be poured into a potted plant or measure of earth in a pot. Some people give the sponde before the meal, others after the meal, and some give both before and after the meal, as a way of thanks. You don't have to perform a full rite, just lift the cup with your right hand, say a hymn and a few words of thanks, and tip out a few drops after transferring your cup to the left hand.

 

 

"It causes me huge distress when I can't celebrate some festivals on the days they are held or in the time of day they should be carried out. This worried me because, as you wrote before, rituals to Olympic deities should be carried out in daylight. What do you think I should do in similar situations? Should I just hold the rituals the day after the festival? Please help."

 

Not being able to celebrate a festival on a given day is certainly frustrating and not recommended, but it is not the end of the world. Even in ancient times, these delays happened. Fortunately for them, they could proclaim that the next day would be the same as this one and do the ritual on schedule. We don't have that luxury, so we make do.

In general, it is always best to do the ritual on the day of the festival. If that is not an option, do it the day before (if you can plan for it) or the day after, preferably first thing. Don't hold night-time celebrations in daylight, and don't hold daytime celebrations at night-time. If you are too late to do the ritual, move it to the day after. Daytime and night-time were very important distinctions for the ancient Hellenes, and they held great significance.

It happens. It happens to me, too. In modern society, not much stock is put in proper timing of Hellenic festivals, I fear, and some things just can't be planned around. Thankfully, there are 'safeguards' of a sort built into the way we celebrate: hymns. With hymns, we call upon the Gods and Goddesses we will sacrifice to, and make Them aware of the rites taking place. Even though the ritual is thus not held on the required day, the Theoi will know we honour Them and kharis can be built.

• Monday, April 19, 2021
  ancient Hellenic culture Hellenismos 101 Heroes personal Question Collections Post requested post

Question Collections post 13

 "I have a few questions, which I hope you'll answer with your expertise. Firstly, how and when should we conduct ritual for the heroes? What should we include in prayer to them? Are there any days sacred to the heroes? Can I do hero worship on my main altar?"

Heroes and heroines have a special place in Hellenismos, as they had in ancient Hellas. These were humans--most with at least a part divine heritage--who were considered so brave, so skillful, so extraordinary in their lifetime that they became revered. Some were priests or priestesses of a temple, some excelled in battle, others were skilled healers or good rulers. Once they passed to the realm of Hades, their names were remembered at least once a year on a special occasion, because the ancient Hellenes believed that if the name and deeds of a person were remembered, they would live forever and potentially look out for those they had looked out for before. Although linked, hero worship in ancient Hellas was not the same as ancestral worship; heroes and heroines transcended family bonds--although being related to a hero was most certainly something to boast about.

Archaeological evidence suggests that hero worship was closer to Khthonic sacrifices in execution than Ouranic ones the further back in time you go; especially in the archaic period, it seems that hero worship consisted of destructive sacrifices--sometimes in the form of a holókaustos where the entire animal was burned, sometimes in a sacrifice where only a part (most often 'a ninth' of the animal) was burned and the rest remained on the altar for the heroes to eat from until gone. The sacrifices were generally burned in an offering pit known as a bothros. The food offered to heroes consisted of meat, blood, and 'food eaten by men' like grains, fruits and other every-day dishes. These were usually offered to the heroes on a table--known as a trapeza--and the heroes were sometimes offered chairs or a bench to sit on. As time went on, the living began to eat part of the meal laid out for the heroes, joining them in celebration.

 

Several heroes were worshipped quit regularly. You can check my festival calendar for them. Heroes like Herakles and Theseus had various festivals throughout the year, for example. The ancient Erchians offered a white sheep to the heroines twice a year, once on the 19th of Metageitnion, and once on the 14th of Pyanepsion. In fact, the Erchians sacrificed to heroes a lot.

~~~

"I got ill on the Asklepieia, can this mean anything? Could it be a bad omen or a sign from the gods?"

You know, we're human. We get sick, especially at this time of year. I am a huge proponent of keeping your eyes open for signs of the Gods, but I also think that the Gods very rarely intervene directly with the lives of individuals--and if They were angry with you, you would know without a doubt. So don't worry too much and just focus on living a pious life. If there is something the Theoi want you to know, you'll know it soon enough. I hope you feel better!

~~~

And because I couldn't withhold this gem from you all:

"A Greek man walks into a tailor’s shop holding a pair of trousers. The tailor takes the pants and holds them up, turning to the man and he says “Euripides?”

 “Yes,” the man responded, “Eumenides?”"

• Saturday, March 27, 2021
  ancient Hellenic culture Hellenismos 101 Heroes Question Collections Post requested post

PAT ritual announcement: Sacrifice to the Heroines

Will you be joining us at 10 AM EDT on 2 October to celebrate the female heroes that we have so plentifully in our religion?

The ancient Erkhians honoured the Heroines twice a year, once on the 19th of Metageitnion, and once on the 14th of Pyanepsion. Certain heroines--like Basile--were worshipped separately from the group as well, most likely because they were local heroines instead of universally accepted heroines like Atalanta, who hunted the Calydonian boar, slew Centaurs, and defeated Peleus in wrestling, or Kallisto, who was an Arcadian princess and hunting companion of the Goddess Artemis. The Heroines received a white sheep in sacrifice, of which the meat was partly sacrificed and partly eaten by those who came out to sacrifice. The skin of the animal went towards the priestess.

Heroes and heroines have a special place in Hellenismos, as they had in ancient Hellas. These were humans--most with at least a part divine heritage--who were considered so brave, so skillful, so extraordinary in their lifetime that they became revered. Some were priests or priestesses of a temple, some excelled in battle, others were skilled healers or good rulers. Once they passed to the realm of Hades, their names were remembered at least once a year on a special occasion, because the ancient Hellenes believed that if the name and deeds of a person were remembered, they would live forever and potentially look out for those they had looked out for before.

Archaeological evidence suggests that hero worship was closer to Khthonic sacrifices in execution than Ouranic ones the further back in time you go; especially in the archaic period, it seems that hero worship consisted of destructive sacrifices--sometimes in the form of a holókaustos where the entire animal was burned, sometimes in a sacrifice where only a part (most often 'a ninth' of the animal) was burned and the rest remained on the altar for the heroes to eat from until gone. The sacrifices were generally burned in an offering pit known as a bothros. The food offered to heroes consisted of meat, blood, and 'food eaten by men' like grains, fruits and other every-day dishes. These were usually offered to the heroes on a table--known as a trapeza--and the heroes were sometimes offered chairs or a bench to sit on. As time went on, the living began to eat part of the meal laid out for the heroes, joining them in celebration.

This celebration is a highly personal one for me, with the recent passing of Supreme Court Justice Ruth Bader Ginsburg, who was, and is, a hero of mine. I shall offer and offer freely in the hopes of honoring her especially. 

You can find the ritual here and join our community page here. We have added some of the other main Hellenic Goddesses to the ritual as well. Feel free to add more of our Goddesses and heroines to your own ritual, especially if you feel close to Them! This ritual will be a celebration of the feminine power in our religion! 

• Thursday, October 1, 2020
  current affairs Elaion Erkhia festivals Heroes PAT personal

PAT ritual announcement: The Theseia

The Theseia was an ancient festival held in Athens in the honor of Theseus--as there were many others this month. The focus of this one is actually on his bones and lasting memory; it's a memorial rite. Will you join us in honoring Theseus? In remembering his deeds and the lessons he taught us? Join us on the 26th of September at the usual 10 am EDT.

Theseus (Θησεύς) was fathered by Aegeus and Poseidon, whom had both slept with his mother Aethra, and was thus destined to become a hero. All heroes were given at least one divine parent--usually one connected to their later deeds. The same held true for kings. When he heard about the Minotaur of Krete, and the nine-yearly sacrifices to it--a punishment by King Minos of Krete for the death of his son Androgeus, at the hands of Athenian assassins--Theseus offered to be one of the youths who sailed for Krete. Once there, Ariadne, daughter of the king, fell for him and offered him a ball of yarn so he would be able to find his way out off the labyrinth that housed the Minotaur the youths would be sacrificed to. With Ariadne's aid, Theseus defeated the Minotaur, and brought the sacrificial children home.

The Theseia (Θησεῖα) was not instituted till BC. 469, when Athenian statesman and strategos Cimon brought the (alledged) remains of Theseus from Scyros to Athens. After the Persian wars, around 476/5 BC, Athenian Archon Phaedo was prompted by a Pythian priestess at Delphi to return the bones of Theseus to their city. Cimon, upon hearing the oracle, sailed to Skyros to retrieve them. Plutarch, in 'Theseus' tells the story of discovery, collection and retrieval as follows:

"...when Cimon took the island (as is related in his life), and had a great ambition to find out the place where Theseus was buried, he, by chance, spied an eagle upon a rising ground pecking with her beak and tearing up the earth with her talons, when on the sudden it came into his mind, as it were by some divine inspiration, to dig there, and search for the bones of Theseus. There were found in that place a coffin of a man of more than ordinary size, and a brazen spear-head, and a sword lying by it, all which he took aboard his galley and brought with him to Athens."

The Athenians were delighted with the return and the bones that either were or were not Theseus' were laid to rest where they became an intrical part of Athenian life:

"Upon which the Athenians, greatly delighted, went out to meet and receive the relics with splendid processions and sacrifices, as if it were Theseus himself returning alive to the city. He lies interred in the middle of the city, near the present gymnasium. His tomb is a sanctuary and refuge for slaves, and all those of mean condition that fly from the persecution of men in power, in memory that Theseus while he lived was an assister and protector of the distressed, and never refused the petitions of the afflicted that fled to him."

The festival of the Theseia was held on the eighth of every month, but the eighth of Pyanepsion was especially important because the ancient Athenians considered this the day that Theseus returned from Krete:

"The chief and most solemn sacrifice which they celebrate to him is kept on the eighth day of Pyanepsion, on which he returned with the Athenian young men from Crete. Besides which they sacrifice to him on the eighth day of every month, either because he returned from Troezen the eighth day of Hecatombaeon, as Diodorus the geographer writes, or else thinking that number to be proper to him, because he was reputed to be born of Neptune, because they sacrifice to Neptune on the eighth day of every month. The number eight being the first cube of an even number, and the double of the first square, seemed to be an emblem of the steadfast and immovable power of this god, who from thence has the names of Asphalius and Gaeiochus, that is, the establisher and stayer of the earth."

The festival was celebrated with donations of bread and meat, which were given to the poor people so they could 'fancy themselves equal to the wealthiest citizens'. This happened on the evening portion of the eigth of the month (the ancient Hellenes started the new day at sundown). I suspect the offerings that went along with the shared banquet had a slightly Khthonic character. Heroes and heroines have a special place in Hellenismos, as they had in ancient Hellas. These were humans--most with at least a part divine heritage--who were considered so brave, so skillful, so extraordinary in their lifetime that they became revered. Hero worship was very specific and it's a concept that translates with more difficulty than straight-up deity worship.

Archeological evidence suggests that hero worship was closer to khthonic sacrifice in execution than ouranic ones the further back in time you go; especially in the archaic period, it seems that hero worship consisted of destructive sacrifices--sometimes in the form of a holókaustos where the entire animal was burned, sometimes in a sacrifice where only a part (most often 'a ninth' of the animal) was burned and the rest remained on the altar for the heroes to eat from until gone. The sacrifices were generally burned in an offering pit known as a bothros. The food offered to heroes consisted of meat, blood, and 'food eaten by men' like grains, fruits and other every-day dishes. These were usually offered to the heroes on a table--known as a trapeza--and the heroes were sometimes offered chairs or a bench to sit on. As time went on, the living began to eat part of the meal laid out for the heroes, joining them in celebration.

Contests were also part of the festival, during the daylight hours, but we don't know much about these contests; we don't know what sort of contests they were, for example. All we know is that they were 'gymnastic contests'.

We hope you will join us for the event! If you feel like doing so, the ritual can be found here and you can join the community here.

• Friday, September 25, 2020
  ancient Hellenic culture Athens Elaion festivals Heroes PAT Theseia Theseus

Honoring a fallen hero: Supreme Court Justice Ruth Bader Ginsburg dies at 87

Justice Ruth Bader Ginsburg, gender equality activist and cultural and feminist icon, died Friday, 18 September, 2020. The Supreme Court announced her death, saying the cause was complications from metastatic cancer of the pancreas. The court, in a statement, said Ginsburg died at her home in Washington, D.C., surrounded by family. She was 87.

Heroes and heroines have a special place in Hellenismos, as they had in ancient Hellas. These were humans--most believed to have at least a part divine heritage--who were considered so brave, so skillful, so extraordinary in their lifetime that they became revered. Some were priests or priestesses of a temple, some excelled in battle, others were skilled healers or good rulers. Once they passed to the realm of Hades, their names were remembered at least once a year, because the ancient Hellenes believed that if the name and deeds of a person were remembered, they would live forever and potentially look out for those they had looked out for before.

Ruth Bader Ginsburg was one of my heroes. Her intelligence, poise, kindness, dedication, and dogged determination have shaped my life in ways I've only become aware of in later years. The news of her passing, so close before the reelections, strikes me with terror and great sorrow. Ginsburg was a bastion; a beacon of hope and light in dark, dark times. She was a hero of justice, and Diké weeps today, as I do. And Ruth Bader Ginsburg? I'm sure she is so pissed that she couldn't be here to sit out the shitshow that is America's political landscape.

Architect of the legal fight for women's and men's rights in the 1970s, Ginsburg served 27 years on the nation's highest court, becoming its most prominent member. Her death will inevitably set in motion what promises to be a nasty and tumultuous political battle over who will succeed her, and it thrusts the Supreme Court vacancy into the spotlight of the presidential campaign.

Ginsburg's death will have profound consequences for the court and the country. Inside the court, not only is the leader of the liberal wing gone, but with the court about to open a new term, the chief justice no longer holds the controlling vote in closely contested cases.

Ruth Bader Ginsburg leaves behind life-long pursuits of justice, equality for men and women alike, and a legacy that will never be forgotten. In fact, I suspect it will be felt strongly in the time to come. 

If you weren't planning to vote in the election, please, vote in honor of her.

I feel defeated today, but in that defeat is also hope. Ginsburg never gave up her fight, just relinquished battles. With her passing, a battle was lost, but not the fight. Her power is in all of us. In every protestor, in every court case fought and won, in every election vote. Her voice is the voice of equality and justice, and I can hear it roaring. 

When we honor the heroes of our religion, I'll set a plate for her at the table for the rest of my life. She died fighting our battles, and that's true heroism. She must be remembered, her impact must be felt, and her legacy must live. In us, the people, not just inside the USA but also outside of it. 

Rest in peace, Ruth. You will be so very sorely missed. 

• Saturday, September 19, 2020
  ancient Hellenic culture current affairs Heroes personal

PAT ritual announcement: the Niketeria & the Plataia

Two PAT ritual announcements, both for today, August 22rd, we will hold a PAT ritual for the Niketeria, followed by the Plataia.

The Niketeria
We are coming upon another festival celebrated in ancient Athens: the Niketeria. Surviving sources date the festival to the third of Boudromion, and it was in honor of one of the most important events in Athens' history: its naming and tutelage by Athena. We will be celebrating it at the usual 10 AM EDT.

Many of us know there was a contest between Poseidon and Athena over who would rule the growing city of Athens (in the name it had before being called 'Athens'), and it is clear who won that contest. The earliest reference to this event we still have access to is from the fourth century BC by Plato, but it does not quite have the poetic touch Ovid's account has. For that reason, I will give the account of Ovid, and build from there. From the Metamorphoses, (trans. Melville):

"The rock of Mavors [Ares] in Cecrops' citadel is Pallas' [Athena's] picture [in her weaving contest with Arakhne] and that old dispute about he name of Athens. Twelve great gods, Jove [Zeus] in their midst, sit there on lofty thrones, grave and august, each pictured with his own familiar features: Jove [Zeus] in regal grace, the Sea-God [Poseidon] standing, striking the rough rock with his tall trident, and the wounded rock gushing sea-brine, his proof to clinch his claim. Herself she gives a shield, she gives a spear sharp-tipped, she gives a helmet for her head; the aegis guards her breast, and from the earth struck by her spear, she shows an olive tree, springing pale-green with berries on the boughs; the gods admire; and Victoria [Nike] ends the work." [6. 70]

Ancient Hellenic Neoplatonist philosopher Proklos (Πρόκλος) in 'On the Timaeus of Plato' speaks of this event as well, and notes that there is still a festival held to commemorate this event in his time (between 412 and 485 AD)

 "Farther still, the victories of Minerva are celebrated by the Athenians, and there is a festival sacred to the Goddess, in consequence of her having vanquished Neptune, and from the genesiurgic being subdued by the intellectual order, and those that inhabit this region betaking themselves to a life according to intellect, after the procurement of necessaries. For Neptune presides over generation; but Minerva is the inspective guardian of an intellectual life." [p. 153]

When this was celebrated, Proklos does not mention, but Plutarch does. One of these is in the Quaestiones Convivales, from the Moralia. Here, he answers the question: 'What is Signified by the Fable About the Defeat of Neptune? And Also, Why Do the Athenians Omit the Second Day of the Month Boedromion?'.

"While all were making a disturbance, Menephylus, a Peripatetic philosopher, addressing Hylas: You see, he said, how this investigation is no foolery nor insolence. But leave now, my dear fellow, that obstinate Ajax, whose name is ill-omened, as Sophocles says, and side with Poseidon, whom you yourself are wont to tell has often been overcome, once by Athene here, in Delphi by Apollo, in Argos by Here, in Aegina by Zeus, in Naxos by Bacchus, yet in his misfortunes has always been mild and amiable. Here at least he shares a temple in common with Athene, in which there is an altar dedicated to Lethe. And Hylas, as if he had become better tempered: One thing has escaped you, Menephylus, that we have given up the second day of September [Boudromion], not on account of the moon, but because on that day the gods seemed to have contended for the country." [Book 9, question 5]

Because of this, the official view of Elaion is that the festival of Niketeria--'Victory'--was celebrated not on the second of Boudromion as many modern researchers say, but on the third. The second day, after all, was no longer a part of the month. The question remains why the victory of one Goddess over one God was commemorated at all, and there is no adequate ancient explanation. None of the surviving works mention why and how the festival was celebrated. All we know is that it was noted--it might not even have been a true festival at all. We believe that by omitting the second day, the defeat of Poseidon was omitted, so as not to anger Him. A day later--in a somewhat unrelated fashion to Poseidon's defeat--there was a (possibly somewhat subdued) celebration of the victory of Athena, with sacrifices to Athena, Niké, and perhaps even Poseidon for the many wonderful gifts They had provided--and would hopefully continue to provide--for the city of Athens.

We will hold a subdued PAT ritual in honor of the Niketeria at 10 AM EDT on August 22rd. Will you be joining us? The ritual can be found here and you can join the community here.

 

The Plataia

The Plataia (or Plataea) seems to have been a commemorative festival, for the Hellenes fallen at the battle of Plataea. The Battle of Plataea was the final land battle during the second Persian invasion of Hellas. It took place in 479 BC near the city of Plataea in Boeotia, and was fought between an alliance of the Greek city-states, including Sparta, Athens, Corinth and Megara, and the Persian Empire of Xerxes I. Some 38,700 Hellenes stood their ground against 300.000 Persians. The Hellenes marched out of the Peloponnesus and the Persians retreated to Boeotia and built a fortified camp near Plataea. The Hellenes surrounded the camp, but refused to enter the bare terrain surrounding the camp. They waited for eleven days, and then found their supplies dwindled. They attempted to retreat, and Persian general Mardonius ordered his forces to pursue them. The Hellenes, however--particularly the Spartans, Tegeans and Athenians--stood their ground, and won a great victory over the Perians. The Persian infantry was slaughtered, and Mardonius killed. Plutarch gives the date for the battle to be the fourth of this month, but also attested that the Athenians commemorated the event on the third. In Boeotia (and especially in Plataea), the remembrance seems to have been held on the fourth.

Herodotus, in his Histories (9. 52. 1), and Plutarch, in his 'Life of Arestides' both remark the following about what is most likely this battle:

"The seer slew victim after victim, Pausanias turned his face [historical general of the Persian Wars], all tears, toward the Heraion, and with hands uplifted prayed Kithaironion Hera and the other gods of the Plataian land that, if it was not the lot of the Hellenes to be victorious, they might at least do great deeds  before they fell."[Life of Aristides, 18. 1]

As such we can assume that, besides the fallen, a sacrifice to Hera was also made. For this ritual, you can join us here. The ritual can be found here. We'll perform the ritual at 11 am EDT.

• Saturday, August 22, 2020
  ancient Hellenic culture Athena Athens Basile current affairs Elaion Hera Heroes Mythology 101 Nike PAT Poseidon

PAT ritual announcement: Sacrifice to the Heroines

Will you be joining us at 10 AM EDT on 9 August (today!) to celebrate the female heroes that we have so plentifully in our religion?

The ancient Erkhians honoured the Heroines twice a year, once on the 19th of Metageitnion, and once on the 14th of Pyanepsion. Certain heroines--like Basile--were worshipped separately from the group as well, most likely because they were local heroines instead of universally accepted heroines like Atalanta, who hunted the Calydonian boar, slew Centaurs, and defeated Peleus in wrestling, or Kallisto, who was an Arcadian princess and hunting companion of the Goddess Artemis. The Heroines received a white sheep in sacrifice, of which the meat was partly sacrificed and partly eaten by those who came out to sacrifice. The skin of the animal went towards the priestess.

Heroes and heroines have a special place in Hellenismos, as they had in ancient Hellas. These were humans--most with at least a part divine heritage--who were considered so brave, so skillful, so extraordinary in their lifetime that they became revered. Some were priests or priestesses of a temple, some excelled in battle, others were skilled healers or good rulers. Once they passed to the realm of Hades, their names were remembered at least once a year on a special occasion, because the ancient Hellenes believed that if the name and deeds of a person were remembered, they would live forever and potentially look out for those they had looked out for before.

Archaeological evidence suggests that hero worship was closer to Khthonic sacrifices in execution than Ouranic ones the further back in time you go; especially in the archaic period, it seems that hero worship consisted of destructive sacrifices--sometimes in the form of a holókaustos where the entire animal was burned, sometimes in a sacrifice where only a part (most often 'a ninth' of the animal) was burned and the rest remained on the altar for the heroes to eat from until gone. The sacrifices were generally burned in an offering pit known as a bothros. The food offered to heroes consisted of meat, blood, and 'food eaten by men' like grains, fruits and other every-day dishes. These were usually offered to the heroes on a table--known as a trapeza--and the heroes were sometimes offered chairs or a bench to sit on. As time went on, the living began to eat part of the meal laid out for the heroes, joining them in celebration.

You can find the ritual here and join our community page here. We have added some of the other main Hellenic Goddesses to the ritual as well. Feel free to add more of our Goddesses and heroines to your own ritual, especially if you feel close to Them! This ritual will be a celebration of the feminine power in our religion! 

• Sunday, August 9, 2020
  current affairs Elaion Erkhia festivals Heroes PAT

PAT ritual announcement: Sacrifice to the Heroines

Will you be joining us at 10 AM EDT on 13 October to celebrate the female heroes that we have so plentifully in our religion?

The ancient Erkhians honoured the Heroines twice a year, once on the 19th of Metageitnion, and once on the 14th of Pyanepsion. Certain heroines--like Basile--were worshipped separately from the group as well, most likely because they were local heroines instead of universally accepted heroines like Atalanta, who hunted the Calydonian boar, slew Centaurs, and defeated Peleus in wrestling, or Kallisto, who was an Arcadian princess and hunting companion of the Goddess Artemis. The Heroines received a white sheep in sacrifice, of which the meat was partly sacrificed and partly eaten by those who came out to sacrifice. The skin of the animal went towards the priestess.

Heroes and heroines have a special place in Hellenismos, as they had in ancient Hellas. These were humans--most with at least a part divine heritage--who were considered so brave, so skillful, so extraordinary in their lifetime that they became revered. Some were priests or priestesses of a temple, some excelled in battle, others were skilled healers or good rulers. Once they passed to the realm of Hades, their names were remembered at least once a year on a special occasion, because the ancient Hellenes believed that if the name and deeds of a person were remembered, they would live forever and potentially look out for those they had looked out for before.

Archaeological evidence suggests that hero worship was closer to Khthonic sacrifices in execution than Ouranic ones the further back in time you go; especially in the archaic period, it seems that hero worship consisted of destructive sacrifices--sometimes in the form of a holókaustos where the entire animal was burned, sometimes in a sacrifice where only a part (most often 'a ninth' of the animal) was burned and the rest remained on the altar for the heroes to eat from until gone. The sacrifices were generally burned in an offering pit known as a bothros. The food offered to heroes consisted of meat, blood, and 'food eaten by men' like grains, fruits and other every-day dishes. These were usually offered to the heroes on a table--known as a trapeza--and the heroes were sometimes offered chairs or a bench to sit on. As time went on, the living began to eat part of the meal laid out for the heroes, joining them in celebration.

You can find the ritual here and join our community page here. We have added some of the other main Hellenic Goddesses to the ritual as well. Feel free to add more of our Goddesses and heroines to your own ritual, especially if you feel close to Them! This ritual will be a celebration of the feminine power in our religion! 

• Saturday, October 12, 2019
  current affairs Elaion Erkhia festivals Heroes PAT