PBP: O - Olive Oil

Olive oil was not only considered as a health product in ancient Greece, but something that had in essence a divine power embedded in it. It was a gift of the goddess Athena to the Athenians, therefore, it had the emblematic presence of the goddess. This stems from the myth of how Athena became the patron goddess of Athens by making an olive tree grow on the Acropolis.

"Kekrops, a son of the soil, with a body compounded of man and serpent, was the first king of Attika . . . In his time, they say, the gods resolved to take possession of cities in which each of them should receive his own peculiar worship. So Poseidon was the first that came to Attika, and with a blow of his trident on the middle of the acropolis, he produced a sea which they now call Erekhtheis. After him came Athena, and, having called on Kekrops to witness her act of taking possession, she planted an olive tree, which is still shown in the Pandrosion. But when the two strove for possession of the country, Zeus parted them and appointed arbiters, not, as some have affirmed, Kekrops and Kranaus, nor yet Erysikhthon, but the twelve gods (dodekatheoi). And in accordance with their verdict the country was adjudged to Athena, because Kekrops bore witness that she had been the first to plant the olive. Athena, therefore, called the city Athens after herself, and Poseidon in hot anger flooded the Thriasian plain and laid Attika under the sea."

- Apollodorus C2nd A.D

It was not only used in the Olympic Games to anoint the athletes, but whenever somebody would be in the gymnasium or the palaestra, they used to apply olive oil on their body. The people of that time period had a particular type of scraper (strigil) that they used to then collect all the olive oil and sweat and so on that had accumulated on their skin surface.

Olive oil was also considered a necessary item for daily sustenance. It was used to cook with and also used in the raw form in a salad dressing. In fact, a salad dressing of the ancient Greeks involved olive oil, extra virgin olive oil, vinegar, sea salt, and some honey and that then was shaken well, and it was drizzled over salads that they were preparing for eating.

Another usage of olive oil was that it was used as a base for making perfumes because it has the tendency to stay on the human skin for quite some time as it is fat soluble.

A definite proof that olive oil had a predominant place in daily lives of people in ancient Greece is the number of references to it in comedy plays of that period. For example, in the play Pluto, by Aristophanes, it says that the container is full of white flour, the wine jar is run over with great wine, and the tank is full of oil, the vials with perfumes.

It also had various medicinal usages in ancient Greece, with Hippocrates using olive oil-based ointments for all kinds of uses and for treating trauma, scratches, wounds, and concussions that are not too deeply penetrating, as the oil has healing power.

Source

PBP: O - (Mount) Olympus

In Greek mythology Olympus was regarded as the "home" of the Twelve Olympian gods of the ancient Greek world. It formed itself after the gods defeated the Titans in the Titan War, and soon the palace was inhabited by the gods. It is the setting of many Greek mythical stories.

In the words of Homer:
Olympus was not shaken by winds nor ever wet with rain, nor did snow fall upon it, but the air is outspread clear and cloudless, and over it hovered a radiant whiteness.


Mount Olympus has 52 peaks, the highest of which reaches 2, 917 metres. It is called Mytikas which translates as 'nose'. It is also one of the highest peaks in Europe.

It's interesting to me that the ancient greeks chose a physical place as the home of the gods, somewhere that could be reached if one was brave enough to climb the mountain, unlike the unreachable heights of Heaven in Christian mythology.

Perhaps this relates to their close every day relationship with the Theoi, there were no priests or intermediaries and the gods were with people in their homes and every day lives.

On a side note, happy Noumenia!

In the Spirit of the Games

The Olympics are being held in my country this time around and it's all anyone can really talk about. It's all over the television, the newspapers, everyone wants support for the London Olympics 2012. The torch even abseiled down the dock tower in the closest major town to me. I would have gone, but it was at some ridiculous time in the morning. (We won't mention the fact that the torch went out a few times on its trip around the UK).


"The oldest myth which concerns the beginning of the Olympic Games is that of Idaios Daktylos Herakles. According to other myths, Zeus, the father of humanity, fought and defeated Cronus in a struggle for the throne of the gods. Finally, the well-known demigod Herakles is mentioned. He staged games in Olympia in honour of Zeus, because the latter had helped him conquer Elis when he went to war against Augeas."


I visited Olympia on my trip to Greece and in our group we had a small little competition between ourselves, a little foot race and the winner was crowned with laurel leaves. The temple of Zeus has long been destroyed by an earthquake but of course the ruins are still there. The width of the column drums are about as wide as I am tall (5'4) which gives you some idea of the scale of the temple when it was in its full glory. Nothing less for the King of the Olympians though of course.


Holding my own games would be a little impractical but I feel like it is a good thing to offer my weekly exercise as a dedication to Zeus. So that I sweat in honour of him and his majesty.

Hekate's Deipnon

Hekate's Deipnon takes place during the dark phase of the moon: the end of the lunar month (any time before the sliver of the new moon has been sighted).   Hekate, according to the Liddell and Scott Greek-English Lexicon, means "bringer or giver of light" ('Ekate phosphoros).  At the darkest part of the month, we prepare our homes for the transition to a new month. Hekate's Deipnon is a time of purification of self, home, and affairs. (Source here)

So reading up on Hekate's Deipnon or 'supper' I've got the general gist that it's a general cleansing of the home and the self. Sweep out the old in readiness for the new, as would be logical with the end of the Hellenic month.

What will I be doing for it? Seeing as I have nothing to directly give away or a food bank close by to donate to, (and with finances being tight) I will just have to concentrate on a more homier ritual which will probably include;

• Cleaning and dusting my bedroom.
• Hymns to Hestia, Hekate and my ancestors.
• Pouring a libation when I can sneak outside.

It may not be anything fancy or as 'big' as I would like but it's something that I can do in my current situation and as much as I'm researching Reconstructionism, this path that I'm concentrating on is about my relationship with the Theoi and what I can learn from it.

I'm currently reading A Beginner's Guide to Hellenismos by Timothy Jay Alexander and he makes fairly firm distinctions about a Reconstructionist and a Hellenic Pagan, and as much as the strict adherence to the ancient rituals and rites attracts me, I don't think that it is entirely...me.

PBP: N - Nike

Νίκη

NIKE (or Nicé) was the winged goddess or spirit (daimon) of victory, both in battle and peaceful competition. When Zeus was gathering allies at the start of the Titan War, Styx brought her four children, Nike (Victory), Zelos (Rivalry), Kratos (Strength) and Bia (Force) into the service of the god. Nike was appointed his charioteer, and all four were appointed as sentinels standing beside the throne of the god. Beyond this Nike never acquired any distinctive mythology of her own.


Nike was depicted in ancient Greek vase painting with a variety of attributes including a wreath or sash to crown a victor, an oinochoe and phiale (bowl and cup) for libations, a thymiaterion (incense burner), an altar, and a lyre for the celebration of victory in song.


In scenes of the Gigantomachia (War of the Giants) she often appears driving the chariot of Zeus. In mosaic art and coins Nike is often shown holding a palm branch as a symbol of victory.


Nike was closely identified with the goddess Athena, sometimes appearing merely as an attribute of the goddess. Sometimes the goddess was pluralised into Nikai.

Temple of Athena Nike - Parthenon, Athens

I don't know exactly why I have a thing for Nike, she's only supposed to be a personification but she sticks in my mind. I've not thought much about how victory relates to my life, though I do find myself being rather competitive on occasion. I remember passing the temple of Athena Nike on my visit to the Parthenon and it was quite unremarkable in relation to the main temple, but I suppose it's the magic of the little details.

PBP: N - Noumenia

Little late on the Pagan Blog Project but I'll just start from July.
More on Hekate's Deipnon at a later date.


A lot of pagan paths put emphasis on the full moon instead of new, especially in Wicca and though I know that the new moon is used to sweep out the old and welcome the new I've never thought in depth about its importance and here as the start of the month, it becomes the centre of monthly ritual. With the next new months upcoming this week, this will be my first Noumenia ritual, and I will probably blog about how it goes.


Hesiod (Works and Days 770) designated the Noumenia as the holiest of days, and it appears to have been among the oldest and most widespread of the Hellenic religious observances. Its antiquity is attested by the fact that Homer mentions it in the Odyssey(21.258) – a significant fact when we consider that he names only one other religious festival in his epics.


Generally, it was seen as a day to stay at home and celebrate with the family. Sacrifices were made to Apollon (protector), Selene (Moon), Hekate (roads and the unseen), Hermes (who protects the borders/thresholds), Hestia (hearth flame), Zeus Ktesios (food stores) and the household gods. The domestic shrines were cleaned and then wreathed with flower-garlands, and then incense, wine, and cakes were offered anew to the gods.

Νουμηνια

The Rite of the New Moon

Each Hellenic Month begins with the new moon. This particular date is known as the Noumenia, and there are a variety of traditions which have been reconstructed and added to the festivities upon this date.
The Noumenia honors all of the Gods, as well as specifically the Gods Selene (Goddess of the Moon), Apollon Noumenios (of the Noumenia), the Ancestors and the Agathos Daimon (Good Demon/Guardian Spirit). In ancient times the Ancestors were honored on the night before the Noumenia along with Hekate. The Agathos Daimon was honored on the second day of the month. These practices are still continued by modern Hellenes although some choose to also include the Ancestors and Agathos Daimon on the date of the Noumenia, as the new moon represents the end and beginnings of things.

The altar is set with images of Selene, Apollon, the Ancestors and the Agathos Daimon. Candles are placed in front of each of these images, or the candles can act as the images themselves. Altar cloths are usually black, although other colors can be used if a worshipper feels they are appropriate. Typically there are white, silver, gold or black candles, which are not lit until the sacrifice section, as the candles serve as offerings in and of themselves.

The traditional offering upon this date are three cakes. One cake is offered to Apollon, one is offered to all of the Gods, and the third is offered to the Ancestors and the Agathos Daimon. Wine is always a traditional offering and can go very well with the cakes. Honey and milk are also appropriate libations. The following is a ritual which could be performed to celebrate the Noumenia.

Oh Holy Gods,

Olympioi and Chthonioi alike,

I/We come before You bringing

Offerings and honorable sacrifices.

Holy Selene, I/We honor You,

As it is You who lights our way at night,

You who keeps us in tune with the cycle of the year,

You who, like Your brother Helios,

Watches us and helps us keep our Oaths.

Holy Apollon, I/We honor You,

As to You this day is sacred as well.

May Your prophesies and wisdom guide us

Through the coming months.

I/We honor the Olympians,

Numbered at twelve, but are not bound.

I/We honor the Great Gods of Earth,

The creators and keepers of our bodies.

I/We honor the Chthonioi,

Who care for our souls when we

Transcend to the beyond.

And I/We honor those that came before us,

My/Our ancestors and their keeper:

The Agathos Daimon;

The protectors of all things.

Holy Ones, Accept and Delight in our offerings!

Example from here.

Also, if a Kathiskos is in use Noumenia is the perfect time to refill it with new offerings to Zeus Ktesios.

Reassessing

I have been a lazy pagan, there I said it and as much as I would like to have it otherwise, actually doing something about my beliefs has taken a back seat. Through my own fault and no one else's of course.

When I first found paganism, it was in that rebellious teenage stage where it all looked so 'new' and strange enough to be 'cool'. Religion had never been a big part of my life outside of school, being blanket Church of England never really stuck out for me. I tried to do the church group thing but it just felt like a place to go and play games rather than something iconically religious.

So I started with Wicca, thought it would be the path for me with all its rules and set list of accoutrements. Do this, don't do that, but it introduced me to the other aspects that sit under the paganism umbrella and all the other cultural pantheons and practises. By this time, perhaps 15/16, the idea of being a 'witch' was still the cool thing and I tried a few spells, small rituals here and there. I went through a period of touching on shamanism when everyone was raving about totem animals, even spent some time on a Therian forum board trying to decide if I fit in there. Although, while feline energy will always be a big part of my life and my spiritual energy, I don't believe that it 'means' what I thought it meant, or more importantly what I HOPED it meant.

I tried tarot and runes and focusing on the Lord and Lady and while I do believe that the world relies on the duality of the genders, that is more of a blanket truth, if you get my meaning. For me, that's got nothing to do with religion, it just is. When I feel the need I ask the Goddess for help because she covers a lot of ground, gods, entities, whatever you want to call it, and perhaps she acts more like the reassuring mother figure.

Even as I write this, I'm still uncomfortable using the word 'religion'. It comes with so many expectations and connotations that it sometimes smothers the beliefs. It's for this reason that I'm hesitant to classify myself as a Hellenist. I have had a connection with the Greek pantheon for as long as I can remember, I've just never...approached them as my one and only. I don't know if I can be strict with myself and say that the ancient ways, or the re constructionist view would be the one structure that I stick to.

I crave structure but want to be careful about restriction. If that makes any sense.

I think the Delphic Maxims and the ethics of Hellenismos are pretty easy to follow, most of them are common sense in life. And if I want to uphold piety then I have to make an effort to make a connection with the Theoi. Actually get off my butt and start giving them something so that I can work on that relationship.

I live at home at the moment, so space and privacy are issues and I am battling my hesitance over how openly to set up. My parents have never really done much with religion and thankfully, they are open and understanding but I'm still nervous about having to explain about the ever burning hearth light to Hestia, or the  food offering to Zeus Ktesios. Also, ancestor 'worship' has never been something that I have focused on before, though I see the sense behind it.

Despite my doubts, I want a base to come home to. Something real and regular so that I feel like I'm doing something with my life that the gods gave me.

That's my rambling for the day.