Mix-tape to Zeus

Alright, so it seems that I missed a bit of a deadline. Every month, Hellenion members pour a libation to a different Hellenic God or Goddess. Last month was Zeus' turn, but I must have missed a notification. I'm not a member of Hellenion, and will not be continuing this practice in the next Hellenic year, but I most certainly wanted to keep up the practice until then. Seeing as I missed His libation time and the mix-tape that goes with it, I will post the mix-tape today. I give libations to Zeus daily, so at least we're good in that department.

Handsome Poets - Sky On Fire

Back in the Summer of 2012, there were the London Olympics. Here in the Netherlands, every sports day ended with a recap in the 'Holland House', a meeting place for the athletes and the décor of a late-night sport's show. This song was the tune for that show, and it's irrevocably tied to the Olympics. As I have mentioned before, the ancient Olympics were held in honor of Zeus, and this song seems somehow fitting, not just because of the events I associate it with, but also the text.

The first time I heard this song, I thought 'Titanomachy'. Alright, I might spend a little too much time on my religion. That said, let me explain. This song screams victory song to me, the moment after the old generation is cast out by the new, and Zeus overlooks His new domain, knowing that the best is yet to come.

"Let's start a fire, a fire / new kids coming into town / lets get together / we take over now"

Christina Perri - A Thousand Years

Please ignore the horror that is Twilight in this video (or if you like it, enjoy it for all it's worth). In fact, I encourage you to listen to this one with your eyes closed. Imagine how Zeus comes to Hera in the form of a drenched bird, and she clutches Him to Her breast. He transforms back to his normal shape and overpowers Her, expressing His love for Her... or many years down the road, when Hómēros writes of Their love in the Iliad:

"Zeus, the Cloud-Driver, saw her, and instantly his sharp mind was overwhelmed by longing, as in the days when they first found love, sleeping together without their dear parents’ knowledge. [...] ‘Hera, [...] let us taste the joys of love; for never has such desire for goddess or mortal woman so gripped and overwhelmed my heart, not even when I was seized by love for Ixion’s wife, who gave birth to Peirithous the gods’ rival in wisdom; or for Acrisius’ daughter, slim-ankled Danaë, who bore Perseus, greatest of warriors; or for the far-famed daughter of Phoenix, who gave me Minos and godlike Rhadamanthus; or for Semele mother of Dionysus, who brings men joy; or for Alcmene at Thebes, whose son was lion-hearted Heracles; or for Demeter of the lovely tresses; or for glorious Leto; or even for you yourself, as this love and sweet desire for you grips me now.’” (XIV)

This is the mandatory love song, and as far as love songs go, I really enjoy this one.

"Darlin' don't be afraid / I have loved you for a / Thousand years / I'll love you for a / Thousand more"

Carina Round - Shoot

Youtube does not have an album version of this one, so please fast forward to the 2:30 mark. Alright, yes, I will admit that I chose this song mostly because of the thunder and lightning. That said, I also want you to feel the atmosphere, the draw that is in this song. The desire to get lost in the current. This song reminds me of the many women and men Zeus has seduced; his draw too great to resist--like a thunderbolt straight through the heart.

"Come with me falling through the red clouds helplessly /  Come kiss me so that I can read your lips / I feel a shoot / I feel a thunderbolt / Under my body / I feel a shoot / I feel a thunderbolt / The entrance of your soul"

 Deb Talan - Comfort

I looked for a song that expresses the safety, the care, and yes... the comfort I experience from honoring Zeus in His many epithets associated with the home. On a daily basis, I honor Zeus Ephestios (Overseer of the Hearth), Zeus Kthesios (He Who Guards the Pantry), Zeus Herkeios (protector of the enclosure of the house), and Zeus as King of the Gods, and when I still did a lot of outdoor work, I prayed to Zeus Ombrios to keep the rain away. I think this mix-tape is turning out somewhat 'soft' is because His influence in my life is very caring, very sheltering. To me, He has never been the 'fire and brimstone' God of the Lightning bolt who punishes those who trespass on Justice. I know it is a part of Him, but He has brought me too many good things to focus on that.

This song is about a mother's (or father's) love and care for a young child, and about the sacrifices you make as a parent to insure you child's wellbeing and happiness. I don't consider myself a child of Zeus, but this song oozes the comfort He makes me feel, and it is wonderful thing.

"In days to come / When your heart feels undone / May you always find an open hand / And take comfort wherever you can"

Jim Byrnes - Of Whom Shall I Be Afraid?

I wanted to end the mix-tapes with this song, not just for Zeus, but for all the Theoi. This version of the song was featured in the TV series 'Sanctuary' in which the singer plays a recurring character. The original version is much faster, and it doesn't quite convey the message, in my opinion. I sing this song to the Theoi sometimes, as I can't sing the hymns; I can just recite those. I have a few moderns songs that I sing to the Theoi in ritual, or when I'm in need of Their guidance; this is one of those. This is my pledge, my vow, to the Theoi. This is exactly the depth of my devotion to all of the Theoi, and Zeus--as King of the Gods--above all.

"I will go wherever you need me / On the river of roses or rain / I will follow the signs that you leave me / The mysteries of joy and of pain / I will search for light in the darkness / Though I stumble through shadow and shade / Oh if you are with me / Of whom shall I be afraid?

You have lifted me up when I have fallen / Driven the ghost from my door / You have comforted me in my sorrow / Wiped my brow when I’ve been sick and sore / You have shared in all of my triumphs / And blessed the crops that we laid / Oh if you are with me / Of whom shall I be afraid? / Oh if you are with me / Of whom shall I be afraid?"

• Saturday, July 13, 2013
  Hera Hómēros Iliad mix-tape series Titanomachy Zeus

PBP: Niobe's lessons, and notes on mythology

Hellenic mythology is not known for being overtly subtle about its lessons, but very few are so apparently obvious about it as the myth about Niobe and her children. It is a story most of us know: Niobe, Queen of Thebes, daughter of Tantalos, gave birth to fourteen children, and boasted that she was far superior to Leto, mother to Apollon and Artemis, because Leto had only given birth to two children, and she to fourteen. Rushing to their mother's defense, Apollon and Artemis struck down the children of the Queen in a rain of arrows, and when her husband, Amphion, stood by his wife, Apollon killed him too. So great was Niobe's sorrow that she turned to stone, and the weeping rock still stands at the foot of Mount Siphylus. The retribution is depicted below, on the Niobic krater.

The oldest account of the myth is by Hómēros in the eighth century BC, recorded in the Iliad. Here, there are twelve children, a number later changed to fourteen in a lost pay by Aeschylus tiled 'Niobe', which was adopted by later writers like Euripides and Aristophanes. There is also no mention of a husband. From the Iliad:

"[N]oble Achilles returned to the hut and sat down again on his richly inlaid chair opposite Priam, saying: ‘Venerable lord, your son’s body has been placed on a bier and I shall release it to you as you wished. At dawn you may look on him, and carry him back, but now let us eat. Even long-haired Niobe eventually thought to eat, though her twelve children had been slain, six daughters, six sons in their prime. Apollo angry that Niobe had boasted of bearing so many children compared with Leto who had borne but two, killed the sons with arrows from his silver bow, while his sister Artemis killed the daughters. The pair slew them all, and left them lying in their blood, for nine days, since Zeus had turned the people to stone and there was no one to bury the corpses. On the tenth day the heavenly gods gave them burial, and only then did Niobe, exhausted by her grief, take sustenance. Now, turned to stone herself, she stands among the crags on the desolate slopes of Sipylus, where men say the Nymphs that dance on the banks of Achelous take their rest, and broods on the sorrows the gods sent her. Come let us too take sustenance, venerable lord:  in  Ilium you can lament your son once more, and grieve for him with a flood of tears.’" [XXIV:552-620]

Fourteen children and a husband are mentioned by later writers, but there is another huge difference with a previous account: there are survivors of the tale, most often a daughter alone, or a daughter and a son. In this account of Aollodorus, in book three of his Bibliotheca, for example, we find:

"Amphion married Niobe, daughter of Tantalus, who bore seven sons, Sipylus, Eupinytus, Ismenus, Damasichthon, Agenor, Phaedimus, Tantalus, and the same number of daughters, Ethodaia (or, as some say, Neaera), Cleodoxa, Astyoche, Phthia, Pelopia, Astycratia, and Ogygia, But Hesiod says that they had ten sons and ten daughters; Herodorus that they had two male children and three female; and Homer that they had six sons and six daughters. Being blessed with children, Niobe said that she was more blessed with children than Latona. Stung by the taunt, Latona incited Artemis and Apollo against them, and Artemis shot down the females in the house, and Apollo killed all the males together as they were hunting on Cithaeron. Of the males Amphion alone was saved, and of the females Chloris the elder, whom Neleus married. But according to Telesilla there were saved Amyclas and Meliboea, and Amphion also was shot by them." [3.5.6]

There are some very interesting revelations in this account: not only is there a reference to an older version of the myth written by Herodotos where the number of children is unevenly numbered and far less than the fourteen of later time, there is reference to a version by Hesiod as well, and here, the children are named--seven sons and seven daughters--with the names of surviving children provided as well.

The ancient Mount Sipylus (Σίπυλος) is located in what is now the Manisa Province in Turkey. It used to lay in the heartland of the Lydians. It is stated that here, the Rock of Niobe stands to this day. Quintus Smyrnaeus, for example, in the fourth century AD, describes the rock in 'Fall of Troy'. I picked this one because it is a beautiful account, but there are many older versions.

"Weird marvel seems that Rock of Niobe to men that pass with feet fear-goaded: there they see the likeness of a woman bowed, in depths of anguish sobbing, and her tears drop, as she mourns grief-stricken, endlessly. Yea, thou wouldst say that verily so it was, viewing it from afar; but when hard by thou standest, all the illusion vanishes; and lo, a steep-browed rock, a fragment rent from Sipylus -- yet Niobe is there, dreeing her weird, the debt of wrath divine, a broken heart in guise of shattered stone." [308]

Niobe, like others who have suffered divine retribution, teach us a valuable lesson in hubris: the Theoi are always greater than us, and when we step out of line, They will put us back into it. Fear of the Gods has become something dirty--outdated--in the Pagan world; these days everyone has Hermes on speed dial, and Hekate is always happy to be the patroness of an eager seeker. Within Hellenismos, fear of the Gods is not outdated at all; it's a cornerstone of the faith. Fear of the Gods, here, is not meant in the Christian sense where any sin committed is seen by God, and jeopardizes you place in heaven; here it is meant as a reminder of kharis: that the Gods look favorably upon those who honor Them properly. The implication here is, of course, that they do not look favorably upon those who do not honor Them properly, and this is correct, yet, committing hubris does not automatically mean that you will be punished by the Theoi; it simply means a drop in kharis.

When I first heard the story of Niobe, I was a lot younger and rightfully spooked. It was a modern interpretation full of blood and guts, where all children died, and the youngest daughter died right in the arms of Niobe. I wondered who these monsters were, these vengeful Gods, who took lives so easily and gruesomely. These are good questions. It is true that our mythology is sometimes hard to deal with, especially if you take the accounts literally. Murder, kidnapping, rape, war, infanticide, patricide, jealousy, genocide--sometimes, the stories are hard to read, and even harder to explain to others who lack the mediating frame of mind Hellenists have developed.

It is often encouraged to not take the myths literally, that the impact of these events can be lessened by seeing rape as an outpour of divinity, and murder as either a cleansing or a fanciful story, thought up by an imaginative writer. I am not one of the people who propagates this; I think taking the myths literally to some degree is not only good for your personal devotion, but also for your health. Our Gods are not cuddly; I firmly believe They do not always wish the best for us. Sometimes, They punish us for our actions, and sometimes, They withhold favor simply because they are in a fowl mood. That said, I do not think the myths should be held up as gospel: they were recorded by humans, and we can never capture the entirety of the Gods in words. They should simply serve a indicators of the character of the Theoi, and used as a guide for proper life, and proper worship. These are the stories of the lives of those we revere, and in that regard, they are priceless, and should not be whitewashed to appear more appealing to the masses.

'Literally', in this regard, does not equal 'historically accurate'. I very much doubt most of these events actually took place, but I do not doubt that they were constructed based upon actual events. I encourage placing the myths into their proper framework, a frame where the myths meet the society they were written down in, and are explained that way. Take the story of Niobe, for example. It might be that there actually was a woman, perhaps even this woman, who boasted that her great number of children made her superior to Leto. If these children died by way of battle or disease shortly after, the ancient Hellenes might have automatically assumed it was divine punishment for her hubris. Writers then do what writers do, and a myth is born. This is the way I encourage people to look at mythology.

Niobe is a powerful reminder to remember your place in the world. Her children were a gift from the Theoi--especially in a time where childbirth was often fatal for either the mother, the child, or both--and to then turn around and place yourself above the Gods because you possess something They have provided for you is just about the pinnacle of arrogance, stupidity, and hubris. It seems this situation will never apply to us, but at its base is a simple message: do not take the gifts of the Gods for granted: They can take them from you as easily as They gave them. We all have these gifts: perhaps it is good health after illness, wealth after poverty, love after lovelessness, hope after hopelessness; gifts from the Gods as part of kharis, in exchange for proper ritual and (regular) worship. This is the lesson Niobe teaches us, and it is one that should never be forgotten.

Image source: Rock of Niobe

• Friday, July 12, 2013
  Aeschylus Hellenismos 101 herodotos Hómēros hubris Iliad kharis Mythology 101 Niobe Pagan Blog Project Quintus Smyrnaeus

Happy new year, everyone! [+Noumenia video]

With Agathós Daímōn today, the celebration of the new month and the new year comes to a close. It was a very wild ride for me. Hene kai Nea was wonderfully cleansing, and I made it through a 28 hour fast on just water with only a minor headache. I remember the first fast I did very well, and it was far more of a challenge. Apparently, fasting is a skill.

Noumenia was of a whole different order: the entire mood was different; festive, light, exciting. I had a wonderful, wonderful ritual and I even built a temporary outdoor altar to honor the Theoi on! It was so wonderful to give sacrifice like it should be done: outside, on an altar, into a blazing fire. I have been managing in my own way, and it is very nice, but this feels right. It's going to be difficult going back to the old way, but unfortunately, this was a vacation situation which made it possible. Until I move, I will have to give sacrifice in my sacrificial offering bowl, but as soon as we find something new, I'm constructing an altar in the back yard.

These sacred days are all the more special to me because they are my first repeats. As the year has passed, I am celebrating the new year, just like I did when I was first starting out. I have come a long, long, way indeed, and yet--some things have not changed. The excitement, and the sense of completion is still there. I still perform the rituals to the best of my knowledge, and I am sure I will look back on them in a year and shake my head with a bemused smile, wondering how I could not have known some of what I did was plain wrong. It doesn't matter; religion is not a sport. Religion is freedom, excellence. To me, it's like the air I breath: it feels like I would die without it.

As I have said repeatedly on the blog, yesterday's ritual was practiced apart together with a wonderful friend of mine who lives in the United States, so I decided to record my ritual, just to show him some of it. Seeing as I had the material, I figured I would share it with you. My apologies for the sound issues--especially during the sacrifice to Artemis--it was supposed to be sixteen degrees Celsius and suddenly, my camera was out in 26 degree weather, full in the sun. Apparently, it will turn you into a smurf on speed when it overheats.

I had four cameras set up, but ended up using only three as one of the cameras overheated almost instantly. It was the first one I put up, so it had been sitting out in the sun for a while. I managed to cover the angles with the other cameras, though. The quality was decent enough, so I edited a few parts together, taking out a lot of the ritual, but trying to keep a sort of red thread going. I stumbled a few times and because I had to do it in English, I had to read off of the paper (something I never do when practicing alone, because I have the often-used hymns and prayers memorized in Dutch), but it didn’t hamper the experience in any way.

[will add subtitles shortly, see description on YouTube for text]

 

I hope you have all had a wonderful turn of the year and of the Olympiad. I'm really looking forward to another year of learning, sharing, and meeting wonderful people. May the Theoi watch over you and your oikos kindly in the coming year, and may They never forsake you. Gods bless!

• Thursday, July 11, 2013
  Agathós Daímōn Hekate's Deipnon Hellenismos 101 household worship Noumenia personal public ritual sacrifice video tutorials videos

Noumenia ritual for the new year

As mentioned a few days ago, I am going to hold a Practicing Apart Together ritual for the Noumenia today, which will at least be joined by one of my dear friends in the United States. I figured some of the readers of this blog might also appreciate reading how I perform this rite, and join in if they so desire. This is the ritual we will be doing at 3:30 PM my time (CEST). Note, that I will have laid everything out and lit the fire--I will be constructing a temporary outside altar for the occasion--beforehand.

• Procession to the shrine
• Strewing of barley groats on the altar
• Preparation of khernips
• Ritual washing with invocation to Okeanos

"Okeanos whose nature ever flows, from whom at first both Gods and men arose; sire incorruptible, whose waves surround, and earth’s all-terminating circle bound: hence every river, hence the spreading sea, and earth’s pure bubbling fountains spring from thee. Hear, mighty sire, for boundless bliss is thine, greatest cathartic of the powers divine : earth’s friendly limit, fountain of the pole, whose waves wide spreading and circumfluent roll. Approach benevolent, with placid mind, and be forever to thy mystics kind."

• Purification – water sprinkled from a bay branch

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

• Homeric Hymn 24 to Hestia

"Blessed Goddess Hestia, you who tend the holy house of the lord Apollon, 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."

• Libation of honey sweet wine to Hestia
• Sacrifice of Frankincense and honey
• Invocation to Apollon Noumenios
• Homeric Hymns 21 to Apollon

Phoebus, of you even the swan sings with clear voice to the beating of his wings, as he alights upon the bank by the eddying river Peneus; and of you the sweet-tongued minstrel, holding his high-pitched lyre, always sings both first and last. And so hail to you, lord! I seek your favor with my song.

• Offering of honey cake and libation of wine to Apollon Noumenios
• Invocation of Selene, Titan Goddess of the moon
• Homeric Hymn 32 to Selene

And next, sweet voiced Muses, daughters of Zeus, well-skilled in song, tell of the long-winged Moon. From her immortal head a radiance is shown from heaven and embraces earth; and great is the beauty that ariseth from her shining light. The air, unlit before, glows with the light of her golden crown, and her rays beam clear, whensoever bright Selene having bathed her lovely body in the waters of Ocean, and donned her far-gleaming raiment, and yoked her strong-necked, shining team, drives on her long-maned horses at full speed, at eventime in the mid-month: then her great orbit is full and then her beams shine brightest as she increases. So she is a sure token and a sign to mortal men.

Once the Son of Cronos was joined with her in love; and she conceived and bare a daughter Pandia, exceeding lovely amongst the deathless gods. Hail, white-armed goddess, bright Selene, mild, bright-tressed queen! And now I will leave you and sing the glories of men half-divine, whose deeds minstrels, the servants of the Muses, celebrate with lovely lips.

• Libation and offering of honey to Selene
• Invocation to Zeus Ktesios, Zeus Herkios, Zeus Teleios, and Zeus Soter
• Homeric Hymn 23 + part of Callimachus hymn 1

"Of Zeus, best and greatest of the gods, I will sing, the wide-sounding ruler, the one that brings to fulfillment, who consults closely with Themis as she sits leaning against him. Be favorable, wide-sounding son of Kronos, greatest and most glorious."

"Hail! Greatly hail! Most high Son of Kronus, giver of good things, giver of safety. Thy works who could sing? There hath not been, there shall not be, who shall sing the works of Zeus. Hail! Father, hail again! And grant us goodness and prosperity. Without goodness wealth cannot bless men, nor goodness without prosperity. Give us goodness and wealth."

• Libation of honey sweet wine and sacrifice of Storax
• Prayer to Agathós Daímōn
• Magic Papyri - Poimandres

"May I have every grace, all accomplishment, for with Thee is the bringer of good, the messenger standing by the side of Tyche."

• Libation of wine to Agathós Daímōn
• Invocation to Hera Teleia
• Homeric Hymn 12 to Hera

"Of Hera I sing, the golden-throned, whom Rhea bore to be queen of the immortals, of supreme beauty, sister and wife of Zeus the loud-booming; glorious one, whom all of the blessed ones on long Olympus revere and honor no less than Zeus whose sport is the thunderbolt."

• Offering of wine and honey to Hera Teleia
• Invocation to Hermes
• Homeric Hymn 18 to Hermes

"I sing of Cyllenian Hermes, the Slayer of Argus, lord of Cyllene and Arcadia rich in flocks, luck-bringing messenger of the deathless gods.  He was born of Maia, the daughter of Atlas, when she had mated with Zeus, – a shy goddess she.  Ever she avoided the throng of the blessed gods and lived in a shadowy cave, and there the Son of Cronos used to lie with the rich-tressed nymph at dead of night, while white-armed Hera lay bound in sweet sleep: and neither deathless god nor mortal man knew it.And so hail to you, Son of Zeus and Maia; with you I have begun: now I will turn to another song! Hail, Hermes, giver of grace, guide, and giver of good things!"

• Libation of wine and offering of honey to Hermes
• Invocation to Artemis
• Part of Homeric Hymn 27 to Artemis

"I sing of Artemis with shafts are of gold, strong-voiced, the revered virgin, dear-shooting, delighter in arrows, own sister to Apollon of the golden sword. Over the shadowy hills and windy peaks she draws her golden bow, rejoicing in the chase, and sends out grievous shafts. Hail to you, children of Zeus and rich-haired Leto! And now I will remember you and another song also."

• Libation of wine and offering of honey to Artemis
• Invocation to Athena Soteira
• Homeric Hymn 11 to Athena

"Of Pallas Athena, guardian of the city, I begin to sing. Dread is she, and with Ares she loves the deeds of war, the sack of cities and the shouting and the battle. It is she who saves the people as they go to war and come back. Hail, goddess, and give us good fortune and happiness!"

• Libation of wine and offering of honey to Athena Soteira
• Invocation of all the Gods
• Aeschylus – Libation Bearers – Chorus (adapted)

"Then may blessings go with you, and may the gods watch benevolently over you and guard you with favorable fortunes!"

• Libation of wine and honey to all the Gods with prayers
• Invocation to Hestia

"Blessed Goddess Hestia, Goddess of home and hearth. To you, I offer last of all, as a 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."

• Extinguishing of the fire (if so desired)

• Wednesday, July 10, 2013
  Agathós Daímōn Apollon Artemis Athena Athena Soteira Hellenismos 101 Hera Hera Teleia Hermes Hestia hymns Noumenia Okeanos public ritual sacrifice Selene Zeus Zeus Kthesios Zeus Soter Zeus Teleios

Cara Schulz on Hekate and the basics of Hellenismos

Yesterday, I came upon a video by Cara Schulz; a Google chat session where she spoke to The Order of Hekate about how Hekate was worshipped in ancient times, as well as the basics of Hellenismos. Her talk incorporates Hekate's Deipnon (which started yesterday), Noumenia (which starts tonight), Agathós Daímōn, household worship, household worship vs. state worship, the future of Hellenismos and interfaith work. It might look like a long video, but it's very worth it, especially once Cara gets on a roll.

Cara, for those unfamiliar with her, is a member of Hellenion, the largest Hellenic polytheist organization in the United States. Her workshops on Hellenismos have been held at some of the largest Pagan gatherings in the United States, including Pagan Spirit Gathering and Sacred Harvest Festival. She is also the Managing editor of the Pagan Newswire Collective and founder of International Pagan Coming Out Day.

 

As for my household worship: today will be a busy day with cleaning, watching some Hellenistic documentaries send to me by a very dear friend, researching, meditating, my purification rituals, and not eating. I'm now about 14 hours into my fast, but was asleep for most of it, so it doesn't really count yet. Right now, I feel fine. I wish you all a blessed Deipnon and Noumenia, and hope you start the new year off wonderfully well.

• Tuesday, July 9, 2013
  Agathós Daímōn bloggers I admire Hekate Hekate's Deipnon Hellenismos 101 household worship Noumenia video

Purification in Hellenismos

The concept of purification--katharmos--is linked to miasma: ritual pollution. I have written about this before, most notably here, and here. A summary of the content of those links, and then we'll get to the act of purification.

Within Hellenic practice, miasma describes the lingering aura of uncleanliness in regards to a person or space through which contact is made with the Gods. Miasma occurs whenever the space or person comes into contact with death, sickness, birth, sex, excessive negative emotions and bodily fluids. It also comes from a lack of contact with the Hellenic Gods. Not the actual acts of dying, sex and birth cause miasma but the opening up of the way to the Underworld (with births and deaths) as well as contact with sweat, blood, semen, menstrual blood and urine pollutes us. Miasma is an incredibly complicated and involved practice and it's often misunderstood. The most important things to remember about miasma is that it holds no judgment from the Gods, and that everyone attracts miasma. It's a mortal, human, thing.

The practice of purification is called katharmos (Καθαρμός). The process of katharmos is elaborate because it not only involves the physical but also the emotional, mental and spiritual. Katharmos is devotional. It not only helps you get in a ritualistic mood, it prepares the room and your body for it. Even if you do not understand the use, it's a vital part of Hellenistic worship, and I encourage everyone to practice it.

Tomorrow at dusk, the new year starts. It is also the start of a new Olympiad--the four year cycles with which the ancient Hellenes measured time. I want to start this year in a state free of miasma, and to do this, I will spend the whole of Hene kai Nea cleansing my body and mind. There are various ancient ways to go about this, and today, I wanted to share some of those. Many of these, I have written about before so there will be some copy/pasting.

Fasting
Fasting is a very ancient phenomenon. In fact, an original starting date cannot be given. Fasting is the act of voluntarily withholding food from your body for a longer period of time than you would normally be without it. I have fasted in the past, finding it a very useful tool for purging my body, clearing my mind and regaining focus on the things that matter. Regulars fasts have been proven to be very healthy, if you do it right. There is a method to fasting, and it depends greatly on the length of the fast. A fast is a cathartic tool because it cleans up the toxins in our organs and blood. It's a natural purge. Fasting also strengthens the will, and allows us to focus on something other than meals and snacks. It frees us up to pursue intellectual endeavor, and that process is also part of katharmos.

Bathing
Bathing is a way to rid the outside of our bodies from toxins and dirt. Any miasmic substances like blood and seamen are washed away. Bathing also has the added bonus that it simply makes you feel clean. It's a mental purifier as well a physical purifier, and while men were encouraged to take their baths in cold water, us women were allowed to luxuriate in hot water and wonderful steam. For those not blessed with a bath in their homes or the ability to take a 'spa day', a nice long soak in the shower works perfectly well as well.

Khernips
Khernips are the traditional way to cleanse yourself from miasma. Khernips is created by dropping smoldering incense or herb leaves into (fresh and/or salt) water (preferably sacred spring water or sea water). When throwing in the lit item, one can utter ‘xerniptosai’ (pronounced 'zer-nip-TOS-aye-ee') which translates as ‘be purified’. Both hands and face are washed with khernips. The vessel holding the khernips is called a khernibeionas (Χερνῐβεῖον). For my video tutorial on how to prepare and apply khernips this, go here.

Meditation
Beyond the practical, there is a large mental component to katharmos. It means leaving behind negativity, worry, pain and trouble before getting in contact with the Gods. The ancient Hellenes were there for the birth of Buddhism. Several philosophers, such as Pyrrho, Anaxarchus and Onesicritus, are said to have accompanied Alexander in his eastern campaigns. During the months they were exposed to Indian philosophy and Buddhist teachings. Pyrrho (360-270 BC) eventually returned to Hellas and became the first Skeptic and the founder of the school named Pyrrhonism, whose teachings also included a lot of Buddhist thought.

The Stoics also practiced forms of meditation, aimed at living in the present moment. It is clear that ancient meditation had very little to do with chakra's, mindfulness and other modern conventions. 'Contemplation' is perhaps a less confusing term to use to describe the practice the ancient Hellenes would have considered meditation. This removes the modern sphere of influence from the phenomenon. Meditation was a way of centering, a philosophical tool to become a better person, and many philosophers practiced it. Meditation is a purifier, because it strengthens the mind, and removes negativity from it. It's centering ability it also highly desired for the purpose.

Abstinence
Honestly, I don't think I have ever come across scholarly work demanding abstinence before ritual. Mikalson in 'Ancient Greek Religion' does mention that intercourse led to 'pollution' (miasma) and that a bath was required before entering a temple after intercourse as a form of katharmos. That said, abstinence can have the same mental effect as meditation and fasting: a strengthening of will, and a focus on the task at hand without 'primary' needs being fed all the time. Logically, it would also serve one well, to keep the mind free of sexually explicit thoughts simply to make more time for religious ones.

Sacrifice
Especially in the case of (religious) transgressions, sacrifice was an essential tool. Murder, for example, required the sacrifice of a sheep to Zeus Meilichios, and on the Deipnon, a dog could be sacrificed to Hekate. With that dog, all miasma would be lifted from the people in the household, and the actual household became pure. In fact, the Deipnon tradition--even without the dog--can be considered a cleansing rite. For more on this, read here.

As animal sacrifice is often undesired, impractical or even illegal in modern times, Hellenists find ways around it, by way of coconut sacrifice, wax figurines or any other number of practices including non-animal but authentic Hellenic sacrifices like first fruits or grains.

This Hene kai Nea--starting at sundown today, and lasting until sundown tomorrow, I will refrain from eating. I will take in only water and light vegetable stock. Before sundown, I will eat a light meal of bread and olive oil to have a base, but that is it. I will abstain from sex and everything associated with it, and focus on ritual bathing, meditation, and ritual. I will sacrifice my Deipnon dog again. By tomorrow evening I hope to be entirely cleansed and centered so I can take part in an extended Noumenia ritual on wednesday, 3 PM my time, where the Moirai, Kronos, Rhea, Zeus the Savior and Athena the Savior are honored on top of the regular household deities. You are welcome to join. Until then, I will be enjoying my fast, and the preparatory work.

• Monday, July 8, 2013
  ancient Hellenic culture fasting Hekate's Deipnon Hellenismos 101 household worship katharmos khernips meditation miasma Noumenia sacrifice Zeus Meilichios

Introducing: the daughters of Asklēpiós

Yesterday's post about female physicians in ancient Hellas, sparked the desire to discuss the Goddesses presiding over the healing process today. Asklēpiós may be one of the major Theoi associated with healing, but His daughters do much of the heavy lifting. Hygeia (Ὑγεια) is the Goddess of health, cleanliness, and sanitation, Iasô (Ιασω) the Goddess of recuperation from illness, Akeso (Ἀκεσώ) the Goddess of the healing process, Aiglê (Αιγλη) the Goddess of beauty, splendor, glory, magnificence, and adornment, and Panakeia (Πανακεια) the Goddess of universal remedy.

Chaos ----------------------- Gaea

                             |                      |       

      Ouranos --- | ----------------- | 

                      |                      |

                     Kronos --- Rhea  Koios --- Phoibê

                      |                      |

Phlegyantis     Zeus -------- Leto

|                     |

      Korônis ------- Apollon
      |
                        Asklēpiós --- Êpionê
                             |
                            Hygeia, Iasô, Akeso, Aiglê, Panakeia

Asklēpiós was born to a human mother and a divine father: Apollon, a great healer Himself. Apollon, however, kills his mother when she commits adultery, and Asklēpiós is brought up by Kheiron, the Kentauros. His mother was Korônis, and she is associated with the mythology surrounding the constellation Corvus: the raven. Apollodorus wrote about this event, and the events that followed:

"Besides them Leucippus begat Arsinoe: with her Apollo had intercourse, and she bore Aesculapius. But some affirm that Aesculapius was not a son of Arsinoe, daughter of Leucippus, but that he was a son of Coronis, daughter of Phlegyas in Thessaly. And they say that Apollo loved her and at once consorted with her, but that she, against her father's judgment, preferred and cohabited with Ischys, brother of Caeneus. Apollo cursed the raven that brought the tidings and made him black instead of white, as he had been before; but he killed Coronis. As she was burning, he snatched the babe from the pyre and brought it to Chiron, the centaur, by whom he was brought up and taught the arts of healing and hunting." [3:10:3]

After His training is complete, Asklēpiós receives the blood of Médousa from Athena. Drawn from two different blood vessels in Médousa's neck, some of it can kill, and some of it can heal even the dead. Asklēpiós uses the blood to resurrect the dead, but this is against the wishes of Zeus, who kills Him. He is either placed amongst the stars as the constellation Ophiuchus, the Serpent Holder, or revived by Zeus as a God to satisfy a furious Apollon. No matter his disputed revival, Asklēpiós does get a chance to father children. With his wife Êpionê (Ηπιονη), He begets seven children, two boys and five girls. The men are mortal, the women immortal. Machaon (Μαχάων) and Podaleirios (Ποδαλείριος), His male children fought in the Trojan war on the side of the Hellens. Podaleirios survived the war. Hygeia, Iaso, Akeso, Aiglê, and Panakeia assist Asklēpiós in guarding over mankind.

Hygeia is the Theia of health, cleanliness, and sanitation, and a companion of the goddess Aphrodite. She is perhaps the best known of Asklēpiós' daughters, and has been so since ancient times. She is mentioned alongside her father, grandfather, and sister Panakeia in the original Hippocratic oath. the ancient Hellenes regarded Her as one of the most revered of all Theoi, because without her blessings (good health), nothing could be accomplished in life, and life itself would cease. In fact, She has her own Orphic hymn [67], and in it, She is solely responsible for averting all disease. She is depicted with a snake, usually curled around Her arm.

Iasô is the Theia of cures, remedies and modes of healing. In the temple of Amphiaraus at Oropus a part of the altar was dedicated to Her, along with many of Her sisters and other Theoi petitioned for healing. Recovery is Her domain, and as such, She is one of Asklēpiós' most valued attendants. She is depicted with a mirror.

Akeso is the Theia who oversees the healing of wounds and the curing of illness. She does not bring the cure itself, but oversees the process of healing. Not much is known about Her, but She is a faithful attendant of Her father.

Aiglê is the Theia of the beauty, splendor, glory, magnificence, and adornment that comes with good health. She represents radiance, and Her blessings are very much sought after, because they allow a person to live up to their full potential.

Panakeia is the Theia of cures and panaceas--healing aids in the form of medicines, salves and other curatives. After Hygeia, She is perhaps the best known of Her sisters. Her gifts of medicine are of great value, and she is mentioned in the original Hippocratic oath along with Apollon, Asklēpiós, and Hygeia.

There are other children of Asklēpiós, most notably the dwarf God Telesphoros (Τελεσφόρος) who is the recovery from illness. His daughters, however, are best known and provide mankind with health, beauty, and a full and long life.

• Sunday, July 7, 2013
  Aiglê Akeso ancient Hellenic culture Apollon Asklēpiós genealogy Hygeia Iasô Introduction series Kheiron Médousa Mythology 101 Orphic Hymns Panakeia Zeus