Saturday 22 September 2012
Friday 21 September 2012
PBP: S - Symposia
Not exactly a religious thing but Ancient Greek related none the less.
The Symposion, or the Symposium, is an artistic and intellectual gathering of influential citizens, artists and philosophers usually all male, though several exceptional female guests may be present along with the hired flute girls and serving slaves. Although the conversation at the beginning of the evening may be elevated and refined, as the guests imbibe greater quantities of wine, the event becomes ever more riotous and bawdier, and it usually ends in the most licentious behaviour.
Symposia are often held in the official dining room of temples and public buildings, but if you wanted to see the event at its most typical , you would have to attend one in the andron (men's quarters) of a private house.
The host of the symposion, the symposiarch , acts as the master of ceremonies. He decides how much water to ass to the wine, and thereby how quickly his fellow symposiasts will become drunk. He sets the tone for the proceedings, which could be intellectual and elevated, or bawdy and licentious from the start.
Symposia are given for a variety of reasons such as to celebrate a victory in an athletic or dramatic contest or to introduce a young man into high society. The guests, as a rule, are all male, but notable women such as hetaira (high class courtesans) attend the symposia and discuss matters of state and philosophy with the men. Even when women guests are not present, female company is provided by 'flute girls', who, in addition to providing the musical accompaniments to songs and poems on the aulos, are also paid prostitutes.
Once the guests have assembled, the symposiarch offers a libation to the gods, and to Dionysos, god of wine, in particular. The guests recline singly or in pairs on couches arranged around the walls of the andron; though youths do not recline, but sit.
Naked boy slaves chosen for their looks mix the wine with water in the large central krater (mixing bowl) and serve it to each guest in a large, shallow cup known as a kylix, serve food - though the fare, as ever, is not always luxurious, consisting of bread and opson (all solid food served as an accompaniment to bread), and figs and sweet cakes for dessert.
The symposiarch suggests the topic of conversation and invites contributions from the guests; or, if he has a more diverting evening planned, he may opt for party games instead. One of the popular is kottabos, in which players swish the dregs of their kylixes at a target on a small bronze statuette. Other games include singing and drinking contests, the aim of which is to get the guests as drunk as possible.
Source - Traveller's Guide to the Ancient World. Greece in the year 415BCE.
The Symposion, or the Symposium, is an artistic and intellectual gathering of influential citizens, artists and philosophers usually all male, though several exceptional female guests may be present along with the hired flute girls and serving slaves. Although the conversation at the beginning of the evening may be elevated and refined, as the guests imbibe greater quantities of wine, the event becomes ever more riotous and bawdier, and it usually ends in the most licentious behaviour.
Symposia are often held in the official dining room of temples and public buildings, but if you wanted to see the event at its most typical , you would have to attend one in the andron (men's quarters) of a private house.
The host of the symposion, the symposiarch , acts as the master of ceremonies. He decides how much water to ass to the wine, and thereby how quickly his fellow symposiasts will become drunk. He sets the tone for the proceedings, which could be intellectual and elevated, or bawdy and licentious from the start.
Symposia are given for a variety of reasons such as to celebrate a victory in an athletic or dramatic contest or to introduce a young man into high society. The guests, as a rule, are all male, but notable women such as hetaira (high class courtesans) attend the symposia and discuss matters of state and philosophy with the men. Even when women guests are not present, female company is provided by 'flute girls', who, in addition to providing the musical accompaniments to songs and poems on the aulos, are also paid prostitutes.
Once the guests have assembled, the symposiarch offers a libation to the gods, and to Dionysos, god of wine, in particular. The guests recline singly or in pairs on couches arranged around the walls of the andron; though youths do not recline, but sit.
Naked boy slaves chosen for their looks mix the wine with water in the large central krater (mixing bowl) and serve it to each guest in a large, shallow cup known as a kylix, serve food - though the fare, as ever, is not always luxurious, consisting of bread and opson (all solid food served as an accompaniment to bread), and figs and sweet cakes for dessert.
The symposiarch suggests the topic of conversation and invites contributions from the guests; or, if he has a more diverting evening planned, he may opt for party games instead. One of the popular is kottabos, in which players swish the dregs of their kylixes at a target on a small bronze statuette. Other games include singing and drinking contests, the aim of which is to get the guests as drunk as possible.
Source - Traveller's Guide to the Ancient World. Greece in the year 415BCE.
Hymns to Aphrodite
5. Moisa, tell me the deeds of golden Aphrodite Kypria, who stirs up sweet passion in the gods and subdues the tribes of mortal men and birds that fly in air and all the many creatures that the dry land rears, and all the sea: all these love the deeds of rich-crowned Kythereia…
Hail, goddess, queen of well-builded Kypros! With you have I begun; now I will turn me to another hymn.
6. I will sing of stately Aphrodite, gold-crowned and beautiful, whose dominion is the walled cities of all sea-set Kypros. There the moist breath of Zephyros the western wind wafted her over the waves of the loud-moaning sea in soft foam, ad there the gold-filleted Horai welcomed her joyously…
Hail, sweetly-winning, coy-eyed goddess! Grant that I may gain the victory in this contest, and order you my song. And now I will remember you and another song also.
10. Of Kythereia, born in Kypros, I will sing. She gives kindly gifts to men: smiles are ever on her lovely face, and lovely is the brightness that plays over it. Hail, goddess, queen of well-built Salamis and sea-girt Kypros; grant me a cheerful song. And now I will remember you and another song also.
Saturday 15 September 2012
PBP: S - Sex in Ancient Greece
A brief overview.
Aphrodite and Eros were key deities of love and sexual delight, both gifting mortals and gods alike with desire as well as cursing them with burning passion. The ancient myths are filled with tales of nymphs and mortals being ravished by the gods and more beastly creatures such as Satyrs. (The subject of rape is a larger topic that I might address at some point.)
Sex and sexuality in Ancient Greece were more liberal than today in some ways and more strict in others. A male citizen could partake of a multitude of sexual acts, with both males and females, though female citizens were more restricted.
Women were the guardians of citizenship. An Athenian citizen had to make sure all his wife's children were his. To keep her away from temptation, she was locked away in the women's quarter and accompanied by a male when she went outside. If she were caught with another man in flagrante delicto, the man could be killed or brought to court. When the woman married she was a piece of property transferred from her father (or other male guardian) to her husband. In Sparta, the need for Spartan citizens was strong, but women were encouraged to bear children to a citizen who would sire well if her own husband proved inadequate. There she wasn't so much her spouse's property as the state's -- as were her children and her husband.
Prostitutes were despised then as they are today, although for slightly different reasons. They might have been looked upon as victims (of pimps), but they were also greedy and deceitful. Even if they were honest financially, they used makeup and other artifices to make themselves more attractive.
Sex between wife and husband was just one of many choices available -- at least to the male. There were slaves of both sexes, concubines, and hetairai, all of whom were available, if only for a fee. Men could also try to entice a young man just past puberty. These relationships were the ones celebrated on vases and in much of Athenian literature.
In Plato's Symposium (a treatise on Athenian eroticism) Aristophanes offers a colorful explanation for why all these sexual options existed. In the beginning there were three types of double-headed humans, varying according to sex: male/male, female/female, and male/female. Zeus, angered at the humans, punished them by splitting them in half. From then on, each half has forever sought out his other half.
Homosexuality was also more common, especially in Sparta where homosexual relationships were even encouraged to help form comradeship between soldiers. Pederasty was also practises, where a more middle aged man cultivated a relationship with a teenage boy in order to teach him the ways of men, usually philosophy, sex and war.
Aphrodite and Eros were key deities of love and sexual delight, both gifting mortals and gods alike with desire as well as cursing them with burning passion. The ancient myths are filled with tales of nymphs and mortals being ravished by the gods and more beastly creatures such as Satyrs. (The subject of rape is a larger topic that I might address at some point.)
Sex and sexuality in Ancient Greece were more liberal than today in some ways and more strict in others. A male citizen could partake of a multitude of sexual acts, with both males and females, though female citizens were more restricted.
Women were the guardians of citizenship. An Athenian citizen had to make sure all his wife's children were his. To keep her away from temptation, she was locked away in the women's quarter and accompanied by a male when she went outside. If she were caught with another man in flagrante delicto, the man could be killed or brought to court. When the woman married she was a piece of property transferred from her father (or other male guardian) to her husband. In Sparta, the need for Spartan citizens was strong, but women were encouraged to bear children to a citizen who would sire well if her own husband proved inadequate. There she wasn't so much her spouse's property as the state's -- as were her children and her husband.
Prostitutes were despised then as they are today, although for slightly different reasons. They might have been looked upon as victims (of pimps), but they were also greedy and deceitful. Even if they were honest financially, they used makeup and other artifices to make themselves more attractive.
Sex between wife and husband was just one of many choices available -- at least to the male. There were slaves of both sexes, concubines, and hetairai, all of whom were available, if only for a fee. Men could also try to entice a young man just past puberty. These relationships were the ones celebrated on vases and in much of Athenian literature.
In Plato's Symposium (a treatise on Athenian eroticism) Aristophanes offers a colorful explanation for why all these sexual options existed. In the beginning there were three types of double-headed humans, varying according to sex: male/male, female/female, and male/female. Zeus, angered at the humans, punished them by splitting them in half. From then on, each half has forever sought out his other half.
Homosexuality was also more common, especially in Sparta where homosexual relationships were even encouraged to help form comradeship between soldiers. Pederasty was also practises, where a more middle aged man cultivated a relationship with a teenage boy in order to teach him the ways of men, usually philosophy, sex and war.
Saturday 8 September 2012
Patron Deities, uh oh.
Disclaimer - Personal opinion below, not fact.
Something I've seen discussed a lot lately and not just in relation to Hellenic deities. There seems to be a lot of interest in Loki as far as Tumblr is concerned and I'm not going to go into his influence in this post.
Patron Deities: Are they a form of objectional devotion? is a small post written by Timothy Alexander that I found interesting, but not exclusively correct. Having started out with Wicca and Neo-paganism myself, I know where this focus on having a relationship with the gods comes from. In most of the books on the subject, you're told to pick a god and a goddess and venerate them. Which works if you're a soft polytheist in some regards, but if you approach this from a harder polytheistic attitude then you start to run into problems. Do you pick and choose one god and one goddess from the same, or differing pantheons? What if you don't identify with either or both gender aspects? As much as I once belonged to the eclectic ball park, this sort of blasé cherry picking annoys me a little. Sure, if a certain deity calls to you, then I can't argue with that but that's personal UPG.
But that is not the core of the issue, that would be the nature of this relationship with a 'patron' deity. Personally, I don't believe that I will be picked by some higher force in the universe and treated like a special snowflake, I just won't, because I'm mortal and there are a lot of us on this planet. Nor do I think it's especially polite to try and force that sort of relationship on a deity by trying to jump on the bandwagon.
From a Hellenic stand point, the gods historically gave their patronage to skills and trades, cities and heroes, and seeing as the Heroic Age is long over, then that last one I think would be extremely rare. As a writer/administrator technically my patrons could be either Apollo, Hermes or the Muses but they're not singular in their honours, so it would be hard to pin down one in particular. Plus, I don't feel particularly drawn to any. There's no muse of fiction, so it could be any, including Kalliope (epic poetry), Thaleia (comedy), Melpomene (tragedy) or Erato (erotic poetry).
Also not to say that there weren't select groups of people who focused on one deity in particular, there were hundreds of cults all over the period and Hellenic area. But cult worship takes a hell of a lot of time and dedication and a singular person cannot make up a cult.
I think that those of us who get the choice of what pantheon to worship have one picky decision to make and that's it. Who are we to narrow the field and only choose one or a few deities to offer worship to? Like I've mentioned before I don't think the rest of the pantheon would be particularly pleased with that and if one day you suddenly need help with your marriage, why would Hera choose to help you just out of the blue?
Many other people have said it before me but the gods are not your friends, they're not buddies to call up and chat with or to ask idle favours of. They deserve respect and I think it is disrespectful to pick and choose one deity you like the look of, but shun the rest of the family.
But to reiterate again, this is personal opinion and in no way do I blow off anyone who does have a so called patron/personal relationship with a deity. I'm not shoving my opinion down anyone's throat and how they can and cannot worship.
Something I've seen discussed a lot lately and not just in relation to Hellenic deities. There seems to be a lot of interest in Loki as far as Tumblr is concerned and I'm not going to go into his influence in this post.
Patron Deities: Are they a form of objectional devotion? is a small post written by Timothy Alexander that I found interesting, but not exclusively correct. Having started out with Wicca and Neo-paganism myself, I know where this focus on having a relationship with the gods comes from. In most of the books on the subject, you're told to pick a god and a goddess and venerate them. Which works if you're a soft polytheist in some regards, but if you approach this from a harder polytheistic attitude then you start to run into problems. Do you pick and choose one god and one goddess from the same, or differing pantheons? What if you don't identify with either or both gender aspects? As much as I once belonged to the eclectic ball park, this sort of blasé cherry picking annoys me a little. Sure, if a certain deity calls to you, then I can't argue with that but that's personal UPG.
But that is not the core of the issue, that would be the nature of this relationship with a 'patron' deity. Personally, I don't believe that I will be picked by some higher force in the universe and treated like a special snowflake, I just won't, because I'm mortal and there are a lot of us on this planet. Nor do I think it's especially polite to try and force that sort of relationship on a deity by trying to jump on the bandwagon.
From a Hellenic stand point, the gods historically gave their patronage to skills and trades, cities and heroes, and seeing as the Heroic Age is long over, then that last one I think would be extremely rare. As a writer/administrator technically my patrons could be either Apollo, Hermes or the Muses but they're not singular in their honours, so it would be hard to pin down one in particular. Plus, I don't feel particularly drawn to any. There's no muse of fiction, so it could be any, including Kalliope (epic poetry), Thaleia (comedy), Melpomene (tragedy) or Erato (erotic poetry).
Also not to say that there weren't select groups of people who focused on one deity in particular, there were hundreds of cults all over the period and Hellenic area. But cult worship takes a hell of a lot of time and dedication and a singular person cannot make up a cult.
I think that those of us who get the choice of what pantheon to worship have one picky decision to make and that's it. Who are we to narrow the field and only choose one or a few deities to offer worship to? Like I've mentioned before I don't think the rest of the pantheon would be particularly pleased with that and if one day you suddenly need help with your marriage, why would Hera choose to help you just out of the blue?
Many other people have said it before me but the gods are not your friends, they're not buddies to call up and chat with or to ask idle favours of. They deserve respect and I think it is disrespectful to pick and choose one deity you like the look of, but shun the rest of the family.
But to reiterate again, this is personal opinion and in no way do I blow off anyone who does have a so called patron/personal relationship with a deity. I'm not shoving my opinion down anyone's throat and how they can and cannot worship.
PBP - R
Things relating to Ancient Greece that begin with R.
Rhymma - A cleanser used in bathing.
Rhamnous - A fortified Attic deme (a subdivision of land belonging to Athens). Home to ancient cults of Nemesis (indignation and retribution for Hubris) and Themis (Titan goddess of Divine Law).
'Round ships' - Merchant vessels so called because of their much rounder form than military ships.
Rural Dionysia - The second Dionysia festival celebrated in the winter month of Poseideion. Usually celebrated with procession with a statue of the god Dionysis as well as theatre performances and poetry.
Rhea - Titan goddess of female fertility and the mountain wilderness. Her husband, Cronos, swallowed every one of their children before she could hide their youngest, Zeus, who eventually overthrew his father and became king of the Olympians.
Rhymma - A cleanser used in bathing.
Rhamnous - A fortified Attic deme (a subdivision of land belonging to Athens). Home to ancient cults of Nemesis (indignation and retribution for Hubris) and Themis (Titan goddess of Divine Law).
'Round ships' - Merchant vessels so called because of their much rounder form than military ships.
Rural Dionysia - The second Dionysia festival celebrated in the winter month of Poseideion. Usually celebrated with procession with a statue of the god Dionysis as well as theatre performances and poetry.
Rhea - Titan goddess of female fertility and the mountain wilderness. Her husband, Cronos, swallowed every one of their children before she could hide their youngest, Zeus, who eventually overthrew his father and became king of the Olympians.
Friday 31 August 2012
PBP: R - Reincarnation
The idea of which didn't originate in Ancient Greece but the topic was brought into a better light by some of its most famous philosophers. The earliest Greek who mused on the topic of 'metempsychosis' was Pherecydes, the purported teacher of Pythagoras.
The idea of reincarnation is explored in the Orphic tradition which appeared around 6th century BC in which the mythic figure of Orpheus claims that the soul is divine and unfairly tethered to the prison of the body. After death, the soul and the body are separated but not for long, and it is once again joined with mortal flesh. The soul must live several lives in other to become enlightened and truly divine until it can exist free of the body.
Plato was another famous philosopher who believed this to be true, using one of his works, The Republic, to retell this idea in the guise of an experience/myth. Er, the son of Armenius returned from the dead after twelve days and retells what he saw of the death realm. He tells that he went to the place of judgement and saw other souls there choosing another body, another reincarnation for their soul in order to return to the world of the living, both human and animal. Orpheus, Thamyra and Antalanta were supposedly some of the souls amongst these. They chose there next form and then drank from the river Lethe (oblivion, forgetfulness) and shot away to be reborn.
Plato also believed that the number of souls was finite, so that new ones were not created, every one transmigrated from one body to the next.
The idea of reincarnation is explored in the Orphic tradition which appeared around 6th century BC in which the mythic figure of Orpheus claims that the soul is divine and unfairly tethered to the prison of the body. After death, the soul and the body are separated but not for long, and it is once again joined with mortal flesh. The soul must live several lives in other to become enlightened and truly divine until it can exist free of the body.
Plato was another famous philosopher who believed this to be true, using one of his works, The Republic, to retell this idea in the guise of an experience/myth. Er, the son of Armenius returned from the dead after twelve days and retells what he saw of the death realm. He tells that he went to the place of judgement and saw other souls there choosing another body, another reincarnation for their soul in order to return to the world of the living, both human and animal. Orpheus, Thamyra and Antalanta were supposedly some of the souls amongst these. They chose there next form and then drank from the river Lethe (oblivion, forgetfulness) and shot away to be reborn.
Plato also believed that the number of souls was finite, so that new ones were not created, every one transmigrated from one body to the next.
Sunday 26 August 2012
PBP: Q - Questing
Q is a terrible letter and I've already used Queen so this was the only thing I could think of that would be remotely interesting. I've already mentioned a lot about my 'quest' so far in my first post but perhaps this will be more of an update.
Looking more into Hellenismos and its rituals and structure has been a nice introduction into Reconstructionism, even if I don't fully agree with all of its points. After reading A Beginner's Guide to Hellenismos I've tried to put more of a foundation on my beliefs. I re-decorated my altar, which had become more of a shelf for knick knacks over the last year or so more than anything else.
I have my hearth light for Hestia (an electric candle in the glass holder.) The round candle next to it holds a real flame for during offerings and prayers. The oil burner is a safe place to burn cone incense as an offering, the wooden disk holds joss sticks. The candle stick on the left belonged to my great grandmother and the egg cup holds some of my grandmother's rings and this is my small section in honour of my ancestors. The small dragon ring which you probably can't see represents the serpent of the Agathos Daimon.
Also on the right, I have a small representation of a Greek urn I bought while on my trip to Greece. It's a small touristy thing but I think it connects me to the homeland of Hellenismos as a whole. The keys represent Hekate, the citrine stone represents Apollon (with his connection to the sun and enlightenment) and the feathers represent Hermes in their household epithets.
So it's small and simple and I would really like some proper statues on there but it's something I make do for now. I also have a metal bowl I use for my khernips but that lives under the bed instead.
I'm following a lot of others who lean towards Hellenismos and there's a considerable amount of newbie feeling all over again but we all have to start somewhere and they are excellent people to learn from, even if I'm just reading their blogs. There is that backbone to the core practise however, the ancient texts that can be used as a solid basis, though this doesn't necessarily discount UPG.
As far as contact with the gods goes, I haven't had anything in depth occur but just the general worship of them all is grounding.
Looking more into Hellenismos and its rituals and structure has been a nice introduction into Reconstructionism, even if I don't fully agree with all of its points. After reading A Beginner's Guide to Hellenismos I've tried to put more of a foundation on my beliefs. I re-decorated my altar, which had become more of a shelf for knick knacks over the last year or so more than anything else.
I have my hearth light for Hestia (an electric candle in the glass holder.) The round candle next to it holds a real flame for during offerings and prayers. The oil burner is a safe place to burn cone incense as an offering, the wooden disk holds joss sticks. The candle stick on the left belonged to my great grandmother and the egg cup holds some of my grandmother's rings and this is my small section in honour of my ancestors. The small dragon ring which you probably can't see represents the serpent of the Agathos Daimon.
Also on the right, I have a small representation of a Greek urn I bought while on my trip to Greece. It's a small touristy thing but I think it connects me to the homeland of Hellenismos as a whole. The keys represent Hekate, the citrine stone represents Apollon (with his connection to the sun and enlightenment) and the feathers represent Hermes in their household epithets.
So it's small and simple and I would really like some proper statues on there but it's something I make do for now. I also have a metal bowl I use for my khernips but that lives under the bed instead.
I'm following a lot of others who lean towards Hellenismos and there's a considerable amount of newbie feeling all over again but we all have to start somewhere and they are excellent people to learn from, even if I'm just reading their blogs. There is that backbone to the core practise however, the ancient texts that can be used as a solid basis, though this doesn't necessarily discount UPG.
As far as contact with the gods goes, I haven't had anything in depth occur but just the general worship of them all is grounding.
Saturday 18 August 2012
Noumenia Playlist
I've been trying to find ways of connecting with the Theoi that work for me, and through the wonders of Youtube, I've found a collection of their hymns sung both in Greek and English. I think it's something about the traditional music or just the language that really sets the mood, especially during offerings and libations.
I've already touched on the significance of Noumenia here, and this is a short collection of hymns I found for it.
Apollon
Selene
Hekate
Hermes
Zeus
Hestia
I've already touched on the significance of Noumenia here, and this is a short collection of hymns I found for it.
Apollon
Selene
Hekate
Hermes
Zeus
Hestia
Wednesday 15 August 2012
PBP: Q - Queen of the Gods
Seeing as I'm focusing on the Greek pantheon, this would of be Hera. (Ἡρη)
Sister and wife of Zeus, she is the patron of women and marriage, goddess of the sky and starry heavens. Her most well known myths are her involvement with the beauty contest judged by Paris, she offered to make him the king of all men but he found Aphrodite's offer of the most beautiful woman most appealing and we all know what happened after that.
She helped Jason and his Argonauts through the dangerous sea trials of Skylla and Kharibdis, the Clashing Rocks on their journey to claim the Golden Fleece.
Though I think MOST famously Hera is known for her jealous rages against the offspring and lovers of her husband (not that she can be blamed really) even for a goddess it must be rough to have a husband with such a prolific wandering eye. To name a few of the ladies, Leto (mother of Artemis & Apollon), Semele and Alkmene and their offspring like Herakles and Dionysos.
Zeus and Hera do have children of their own, Hebe, Ares and Eileithyia. Arthur Bernard Clark argues that Hebe was fathered by a lettuce and Ares by a special flower and I'm not exactly sure where he got those assumptions from but it sounds questionable.
Hera also conceived Hephaestus completely on her own, jealous over Zeus' solo birth of Athena. The smithy god was either lamed from birth however, or lamed when Hera cast him down from Olympos depending on which source you read. She also birthed the monstrous Typhon (at least in the Homeric Hymns) without a male's involvement. Would this be some social commentary on the abilities of a woman when compared in the same task as a man? Athena is a whole, powerful goddess of war and wisdom meanwhile Hephastus is lamed by a physical deformity making him perhaps lesser in some regards and Typhon is discribed as a monster. The Ancient Greeks were a little sexist so it could be possible.
Personally I've never spoken to anyone who has had personal dealings with Hera but I wouldn't want to offend her if I could help it.
Sister and wife of Zeus, she is the patron of women and marriage, goddess of the sky and starry heavens. Her most well known myths are her involvement with the beauty contest judged by Paris, she offered to make him the king of all men but he found Aphrodite's offer of the most beautiful woman most appealing and we all know what happened after that.
She helped Jason and his Argonauts through the dangerous sea trials of Skylla and Kharibdis, the Clashing Rocks on their journey to claim the Golden Fleece.
Though I think MOST famously Hera is known for her jealous rages against the offspring and lovers of her husband (not that she can be blamed really) even for a goddess it must be rough to have a husband with such a prolific wandering eye. To name a few of the ladies, Leto (mother of Artemis & Apollon), Semele and Alkmene and their offspring like Herakles and Dionysos.
Zeus and Hera do have children of their own, Hebe, Ares and Eileithyia. Arthur Bernard Clark argues that Hebe was fathered by a lettuce and Ares by a special flower and I'm not exactly sure where he got those assumptions from but it sounds questionable.
Hera also conceived Hephaestus completely on her own, jealous over Zeus' solo birth of Athena. The smithy god was either lamed from birth however, or lamed when Hera cast him down from Olympos depending on which source you read. She also birthed the monstrous Typhon (at least in the Homeric Hymns) without a male's involvement. Would this be some social commentary on the abilities of a woman when compared in the same task as a man? Athena is a whole, powerful goddess of war and wisdom meanwhile Hephastus is lamed by a physical deformity making him perhaps lesser in some regards and Typhon is discribed as a monster. The Ancient Greeks were a little sexist so it could be possible.
Personally I've never spoken to anyone who has had personal dealings with Hera but I wouldn't want to offend her if I could help it.
Saturday 11 August 2012
PBP: P - Pantheon
There's a discussion on the eCauldron about this Here.
Did I choose my pantheon? To be totally honest, yes. Why? That needs more than a one word answer.
Why? Because the Ancient Greek myths pulled me in at an early age. Because the Theoi, while divine, share a lot of traits with us lowly humans in the fact that they hate, squabble, fall in love with people they're not supposed to, and do the oddest things when 'rewarding' mortals.
Do I think they're cool? Yeah, and seeing as I'm not Greek, then why else would I offer them my attention over any other pantheon? Just because I'm born and raised in the British Isles, does that mean that I'm stuck with the Celtic or Anglo Saxon practises? No. Why? Because religion is transitory, practises moved with the people in the ancient world, adapting and changing.
I see a lot of people talking about certain deities that have come to THEM and formed a connection, causing these people to take them on as patrons or what have you but that hasn't happened to me. I've not had a dream or a sign about if any particular god wants to hang out with me, and why should they? They're gods and if I want to have a chance at forming any sort of connection then I have to put the effort in first and start with the broad spectrum of the pantheon. It always feels a little wrong to pick one or a select group out of the pantheon anyway, it would be like purposefully ignoring some members of the family while heaping praise on certain others. Would Zeus get pissed if I ignored him while praising one of his siblings or children? Very possibly and that's not my intention.
I think the more I've researched under the Paganism umbrella, the more I've moved away from ritual practises including willpower and 'witchcraft' and Hellenismos isn't about that. The ancient greeks were even pretty leery about that sort of thing, who were they to try and change the will of the gods?
Hubris has always been something that has stuck in my mind (seeing as the punishment for it was pretty severe) and perhaps that is the reason that I have never felt comfortable approaching any of the pantheon directly, especially not to ask them for something in particular.
May my choice of pantheon change in the future? I can't say for sure but possibly.
Did I choose my pantheon? To be totally honest, yes. Why? That needs more than a one word answer.
Why? Because the Ancient Greek myths pulled me in at an early age. Because the Theoi, while divine, share a lot of traits with us lowly humans in the fact that they hate, squabble, fall in love with people they're not supposed to, and do the oddest things when 'rewarding' mortals.
Do I think they're cool? Yeah, and seeing as I'm not Greek, then why else would I offer them my attention over any other pantheon? Just because I'm born and raised in the British Isles, does that mean that I'm stuck with the Celtic or Anglo Saxon practises? No. Why? Because religion is transitory, practises moved with the people in the ancient world, adapting and changing.
I see a lot of people talking about certain deities that have come to THEM and formed a connection, causing these people to take them on as patrons or what have you but that hasn't happened to me. I've not had a dream or a sign about if any particular god wants to hang out with me, and why should they? They're gods and if I want to have a chance at forming any sort of connection then I have to put the effort in first and start with the broad spectrum of the pantheon. It always feels a little wrong to pick one or a select group out of the pantheon anyway, it would be like purposefully ignoring some members of the family while heaping praise on certain others. Would Zeus get pissed if I ignored him while praising one of his siblings or children? Very possibly and that's not my intention.
I think the more I've researched under the Paganism umbrella, the more I've moved away from ritual practises including willpower and 'witchcraft' and Hellenismos isn't about that. The ancient greeks were even pretty leery about that sort of thing, who were they to try and change the will of the gods?
Hubris has always been something that has stuck in my mind (seeing as the punishment for it was pretty severe) and perhaps that is the reason that I have never felt comfortable approaching any of the pantheon directly, especially not to ask them for something in particular.
May my choice of pantheon change in the future? I can't say for sure but possibly.
Friday 3 August 2012
PBP: P - Pan
PAN (Παν) was the god of shepherds and flocks, of mountain wilds, hunting and rustic music. He wandered the hills and mountains of Arkadia playing his pan-pipes and chasing Nymphs. His unseen presence aroused feelings of panic in men passing through the remote, lonely places of the wilds.
The god was a lover of nymphs, who commonly fled from his advances. Syrinx ran and was transformed into a clump of reeds, out of which the god crafted his famous pan-pipes. Pitys escaped and was turned into a mountain fir, the god's sacred tree. Ekho spurned his advances and fading away left behind only her voice to repeat forever the mountain cries of the god.
Pan and Syrinx by Jean François de Troy
Pan was depicted as a man with the horns, legs and tail of a goat, and with thick beard, snub nose and pointed ears. He was often appears in the retinue of Dionysos alongside the other rustic gods. Greeks in the classical age associated his name with the word pan meaning "all". However, it true origin lies in an old Arkadian word for rustic.
Pan was frequently identified with other similar rustic gods such as Aristaios, the shepherd-god of northern Greece, who like Pan was titled both Agreus (the hunter) and Nomios (the shepherd); as well as with the pipe-playing Phrygian satyr Marsyas; and Aigipan, the goat-fish god of the constellation Capricorn. Sometimes Pan was multiplied into a host of Panes, or a triad named Agreus, Nomios, and Phorbas.
Source
Pan strikes me as less of a 'god' of shepherds and perhaps more like the nature spirits that he likes to chase, just in a masculine form. As with centaurs, does this mixing of man and animal form simply a bestial creature driven by lust and base desire? Pan is linked with Dionysos and his Maenads also fall into this bestial behaviour when under the influence of their god.
Perhaps with the image of Satan and/or Baphomet taking on the goat legs and horns, this was a way of trying to demonise this wild ecstasy (from the Greek ekstasis, meaning 'outside of one self') that one could achieve from communion with the god.
Friday 27 July 2012
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
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
Saturday 21 July 2012
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!
Wednesday 18 July 2012
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.
"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.
Monday 16 July 2012
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;
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.
Sunday 15 July 2012
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.
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.
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.
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.
Saturday 14 July 2012
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.
Subscribe to:
Posts (Atom)