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 Posted: Tue Jan 06, 2009 12:51 pm
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Posted: Sat Jan 10, 2009 2:29 pm
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Hellenic polytheism in a nutshell
Hellenic polytheism, for the purpose of this thread; is the worship of the gods and a plethora of other beings from the ancient Hellenic pantheon.
There are a variety of methodologies within Hellenic polytheism, but usually the style of beliefs and practice have at least some historical context.
Hellenic polytheists tend to honour a range of olympian deities first and foremost, plus some cthonic (underworld) deities, nature spirits such as Nymphs, other spirits and heroes.
Relationships with these beings are reciprocal, and so most Hellenic polytheists approach them with offerings and libations.
There are many sources, time periods, philosophies etc. for a Hellenic polytheist to draw from so practice can vary greatly.
There are at least three other Hellenic polytheists in this guild, and whilst I'm sure we all have similar practices; none are exactly the same.
Reconstruction
Reconstruction is a methodology that can be applied to Hellenic Polytheism. A reconstructionist tries to recreate the practices, ethics and values of the ancient hellenes in a way that is viable in modern times.
They draw from primary sources and modern scholarly ones. For practices lost in time, reconstructionists make reasoned assumptions based on knowledge of similar religions and practices...and of course what works.
Reconstruction is, as I mentioned before; a methodology, it is not a religion unto itself. Some people like to preach that there is only one true way to reconstruct (Wrong. There are many different areas of greece and time periods to draw from. Classical athens is not the be all and end all of greek religion, although we do have more information) and even that any other methodology is somehow wrong and not hellenic polytheism.
Having a Recon methodology does not mean a person must be stuck entirely in the past, and that hellenism cannot progress. This is living religion, not a museum artifact.
To be brutally honest, even the strictest recon is not creating an accurate reconstruction of greek religion.
We lack the social and cultural context to make this the case. There are no big temples and no large communities. Much information about household practice has been lost. Hell, the average house dosen't even have a hearth anymore.
Where my path fits with this
My methodology is largely reconstructionist, however I tend not to use the term. I like to have a bit of room to deviate from that if necessary. I also place more emphasis on my UPG than the average recon would, and some of my practices are non hellenic in nature (for example, my emphasis on land spirits). These differences should be easy to spot as you read this thread, and where I remember I shall point out when something is UPG.
The great label debate
The hellenic polytheist community is ripped apart by near constant petty arguing about various labels. In particular, the label 'hellenismos'. What it means, and who has the right to use it.
I'm honestly beyond caring now. People should not be bickering over labels and slagging each other off over the internet; they should be honouring the gods! Here is how I define terms:
Hellenismos: Hellenismos directly translates as what I think is 'the Hellenic way'. Thats pretty damn unspecific, so I think that even without all the conflict, it is not a good term to define our religion. Other than this, I couldn't care. TJ Alexander and the like can have the bloody term. xD You wont hear me use it often.
Hellenic pagan: A person that worships the hellenic gods primarily. A pretty broad term. One could have very generic neopagan practices and be a 'hellenic pagan'.
Hellenic polytheist:The term I use. See above. Not as specific as Hellenic recon, but not as vague as Hellenic pagan.
Hellenic recon:A hellenic polytheist that uses a reconstructionist methodology.
Dodekatheist: Elaion and other groups use this term. According to them it means 'worship of the twelve gods'.
Neopagan: Even though hellenic polytheism is essentially a recon religion. We are still neopagans by definition. Amongst some circles 'neopagan' is almost a slur. confused |
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Posted: Mon Jan 12, 2009 1:53 pm
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My religious path- personal history
I was raised in a 'Church of England' household. That is, my parents write that on the census but neither actually practice.
I was christened when I was three and attended a CofE primary school. My parents went to church for the first few years of my life; for appearances more than anything for the school.
More accurately, I should say I was actually raised in a non-religious household. My father is a hardline no-nonsense athiest and my mom is agnostic. My grandma attends church, and my other grandma is very 'new age'. Thats about as spiritual/religious as my family gets.
I've always had a passing interest in theology, and I began to pursue this more when I came to paganism.
Throughout my life I had been a christian of sorts because it was the only thing out there. But I never really understood it, agreed with many core concepts, or hell, got any response off YHVH.
One day, about two years ago now; I accompanied my grandma to an over 60's tai chi class. At the end they did a brief meditation.
During this, something happened. I suddenly realised I was a polytheist of some kind and that whatever the hell I was doing spiritually was wrong and I needed to change it.
There was no vision, no divine epiphany...just time enough to think and a random chain of thought that led me to that.
When I got home, I immediately started immersing myself in research. For the first couple of months I was an eclectic neopagan type, I did the whole god and goddess thing. After a short time it became apparant to me that this was not my thing. It was very heavily influenced by the new age (something I'm really not a fan of for various reasons) and the title 'god and goddess' was so vague. I couldn't get the idea out of my head that there were many more than just two deities out there, what about all those cultures? Were they all wrong?
By this time, I had become exposed to traditional witchcraft. This was much more my scene. I practiced for quite a long time and have a habit of looking back at that time with nostalgia, but I'm looking through rose tinted glasses.
I was contantly uncomfortable, the inherent closeness to some spirits scared me; I was constantly putting up largely uneccesary protection around my home so they couldn't get in. I was stupidly paranoid and I reckon i'd be different now.
Moreover, I had yet to develop a relationship with deity of any kind. So in august of 07 I pretty much just did an open broadcast, asking if anybody was there.
...It was poseidon that answered. Little signs everywhere, his name everywhere. Every time this happened I asked for more clarification, every time I GOT more clarification.
The final sign I got was when I was walking along the seashore. I thought this would be a great time to ask for clarification once again; and almost immediately the biggest most complete clam shell I'd ever found washed up by my feet. Both halves were still intact, it was completely clean and there was no breakage. I picked the shell up, took it home; put it on my altar and thought nothing more of it for months. Greek deities do not mix with traditional witchcraft.
Around November time, samhain was looming. I had planned out a ritual. On the day nothing materialized, I couldn't make this work, I wasn't comfortable doing it and generally my heart just wasn't in it.
It was then that I made the descision to do something I should have done in august. I actually acknowledged Poseidons presence, and after talking things through with people on this guild; I made the decision to convert to hellenic polytheism. I spent only a day or two researching before I made the decision that this was what I wanted to do. Everything made sense to me, I wasn't tailoring myself to fit.
That was well over a year ago now, and I haven't looked back once. It's a huge part of my life and will be for a very long time. It is so intergrated into who I am that people would see a different person if it wasn't there.
This past year or so, I've developed close relationships with several deities (Poseidon, of couse) and honour many many more. My practice is coherent and fulfilling, and I work on it more and more everyday to create a system I am truly happy with.
This is an ongoing process, and some things wont materialize for many years, until I have my own property and even my own family. I'm happy working on everything else in the interrim.
Some aspects of my previous path came with me, alot blended seamlessly into hellenic polytheism. The rest I truly do not miss.
For the record; besides hard work, i've had a higher success rate with prayer than magic. |
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Posted: Tue Jan 13, 2009 7:28 am
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The nature of the gods
Below is a little on the nature of the gods as I see them. It's a mixture of UPG, reasoned thought and philosophy. I don't think any human can truly understand the nature of the gods, hell; I'm sure our little minds couldn't take it. But we can try. wink
There will be a fair few quotations in this section. Sallustius, Plato and the like say this stuff alot better than I do xD
UPG and reasoned thought suggests to me that deity is an umbrella term for several kinds of being. Perhaps in a hierachy, several philosophers mention the idea of an order of gods. Like rays of the sun eminating from a single source (more on this later).
There are some big a**-universal power type deities, like Zeus and Poseidon. But then there are some deities that are tied to a locality to the point where you cannot reach them outside of that area.
I am a monistic hard polytheist, I believe that the gods are independant and unique beings, and are no more connected than me and you. However I do believe that they all eminated from a single source.
Sallustius writes:
Quote: It is proper to the first cause to be one - for unity precedes multitude - and to surpass all things in power and goodness. Consequently all things must partake of it. For owing to its power nothing else can hinder it, and owing to its goodness it will not hold itself apart. If the first cause were soul, all things would possess soul. If it were mind, all things would possess mind. If it were being, all things would partake of being. And seeing this quality in all things, some men have thought that it was being. Now if things simply were, without being good, this argument would be true, but if things that are _are_ because of their goodness, and partake in the good, the first thing must needs be both beyond-being and good. It is strong evidence of this that noble souls despise being for the sake of the good, when they face death for their country or friends or for the sake of virtue. - After this inexpressible country or friends or for the sake of virtue. - After this inexpressible power come the orders of the Gods.
In addition to this, I am a syncretist of sorts. I think there are a finite amount of gods in the world, interpreted differently by different cultures. This is not a simple concept, nor should the gods be treated as each other.
The gods are immortal and by their very existance harmonize the universe. What we see around us is their impression upon the world, conscious or unconscious. As I've studied the sciences at more advanced levels throughout my life, this idea has been reinforced. Everything is so unlikely, yet so truly amazing and coherent. I enjoy studying science as a form of mysticism, to further understand the impact of the gods on the world.
An interesting link about geometric patterns in nature.
The gods are not dependant upon our offering and worship, they existed long before we did and will continue to exist when our planet has been vapourized by our hydrogen starved red giant sun. That is not to say they don't appreciate our worship, I think they do(UPG). Worship largely benefits us. Sallustius:
Quote: I think it well to add some remarks about sacrifices. In the first place, since we have received everything from the Gods, and it is right to pay the giver some tithe of his gifts, we pay such a tithe of possessions in votive offering, of bodies in gifts of (hair and) adornment, and of life in sacrifices. Then secondly, prayers without sacrifices are only words, with sacrifices they are live words; the word gives meaning to the life, while the life animates the word. Thirdly, the happiness of every object is its own perfection; and perfection for each is communion with its own cause. For this reason we pray for communion with the Gods. Since, therefore, the first life is the life of the Gods, but human life is also life of a kind, and human life wishes for communion with divine life, a mean term is needed.
And then there is the issue of reciprocity. We don't give offerings because the gods need them. We give because they do.
The gods can be described as capricious. However, I think this unpredicability is deceptive. They work on a higher level than we do, we know little about them and the nature of the universe. I am of the opinion that even the most unpredictable action is done in the interest of fate. Even my own UPG suggests such, I'll have a warning or an instruction from a god that makes no sense and I have to make odd decisions; then suddenly something happens and everything falls into place.
I don't believe the gods are Omniscient (with perhaps, the exception of Zeus, and the fates if you actually count them as deities) nor Omnipotent.
Myths are full of the gods being overpowered by others gods (for none are above Zeus) and occaisonally being duped into not seeing things (again, by other gods).
In a polytheistic system I believe Omnipotent gods would not work. What if their will was to conflict? What happens if an unstoppable force and an immovable object meet?
However, in reality I believe this is of little importance. We are mortals and they are gods. Compared to us, and what we can comprehend, they pretty much are both of the above.
Quote: Only gods can know the truth, and only all of the gods can know all of the truth-The famished road
The gods
There are a hell of alot of gods in the hellenic pantheon. xD It's damn near impossible to honour them all, and so alot of hellenic polytheists honour the 'main' deities of the pantheon, and the others as appropriate, or if they feel a particular pull to that deity.
According to popular belief, there are 12 main olympian deities. These are usually as follows:
*Zeus: king of the gods, the god of sky and weather, law, order and fate.
*Hera: queen of the gods and the goddess of women and marriage. She was also a goddess of the sky and starry heavens.
*Poseidon: god of the sea, rivers, flood and drought, earthquakes, and horses.
*Demeter: goddess of agriculture, grain, and bread.
*Athene: goddess of wise counsel, war, the defence of towns, heroic endeavour, weaving, pottery and other crafts.
*Hephaestus: god of fire, metalworking, stonemasonry and the art of sculpture.
*Ares: god of war, battlelust, civil order and manly courage.
*Aphrodite: goddess of beauty, love, pleasure and and procreation.
*Hermes: God of animal husbandry, roads, travel, hospitality, heralds, diplomacy, trade, thievery, language, writing, persuasion, cunning wiles, athletic contests, gymnasiums, astronomy, and astrology. He was also the personal agent and herald of Zeus.
*Apollo: god of prophecy and oracles, healing, plague and disease, music, song and poetry, archery, and the protection of the young.
*Artemis:goddess of hunting, wilderness and wild animals. She was also a goddess of childbirth, and the protectress of the girl child up to the age of marriage. Twin sister of Apollo.
*Dionysos: god of wine, vegetation, pleasure and festivity. OR:Hestia: virgin goddess of the hearth (both private and municipal) and the home. (For philosohphical reasons I include Hestia, but for practical reasons I include dionysos)
Descriptive sentences all from theoi.com
Other popular gods include:
*Hekate: goddess of magic, witchcraft, the night, moon, ghosts and necromancy amongst many other things. She is an incredibly varied goddess. Note: Traditionally, Hekate was never a crone goddess. She was a maiden.
*Persephone: queen of the underworld, wife of the god Haides. She was also the goddess of spring growth.
*The muses: goddesses of music, song and dance, and the source of inspiration to poets. They were also goddesses of knowledge, who remembered all things that had come to pass.
*Asklepios: god of medicine
*Helios: Titan god of the sun. He was also the guardian of oaths and the god of gift of sight.
*Selene: Titan goddess of the moon.
*Eos: goddess of the dawn.
*Hades: King of the Underworld, the god of death and the dead. He presided over funeral rites and defended the right of the dead to due burial. Haides was also the god of the hidden wealth of the earth, from the fertile soil with nourished the seed-grain, to the mined wealth of gold, silver and other metals.
There are many more I give cultus too, and even more I don't. For a more complete list of greek deities, check out www.theoi.com |
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Posted: Thu Jan 15, 2009 4:06 am
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The nature of other beings
Here is where I mainly deviate from what could be considered 'hellenic belief'. The nature of other beings, that is, beings that are non-corperal but are not deities.
This is also the part I can never explain coherently, so please bear with me. It is a much more personal part of my practice, something that I'm never certain about and gradually exploring. I have no philosophers to draw inspiration from, nothing scholarly, and a little UPG.
The 'otherworld' is a catchall term for lots of other places that are simply not here. It is not one big coherent place where everything is in cummunication.
I believe there are many, many other beings out there. Lots directly or indirectly influence this plane of existance, and we may do the same to theirs (ever heard the theory that we are freaking non-corporeal beings out by walking through their walls?). However, I believe that many more do not influence us at all. Many may not be aware that we exist and vice versa. I think there is a possibility that there are beings with their own worlds, getting on with their own lives with their own ways of interacting with the divine.
Not all of those who are aware of us take active interests in our lives, they are not all there to help us and be friendly (or actively hostile!) toward us.
Not all are deserving of worship, many are deserving of respect. Few are any more or less divine in nature than we are, I want to get past this whole idea that every other being that exists besides us has some deep esoteric understanding of the universe.
The beings that influence our world the most, and indeed are the ones we are most likely to interect with; are terrestrial. They live in this plane along with us. Example of such beings are Nymphs and other land spirits (spirits of trees, plants etc and those that simply inhabit certain areas, generic ''fae''). I did entertain the idea that these spirits exist on a different plane to us, but then I reasoned that if this was the case, our own spirits/souls would as well.
The second most likely beings to interect with our world are those that live in worlds adjacent to ours. The worlds that world walkers can sometimes access, and that sometimes more directly influence our own (when 'the veil' between worlds gets thin at certain places or times for example and leads to a little crossover).
As well as these, there are those beings that are not gods, but are semi-divine or work on the behalf of gods. Like particular daimons.
The beings I honour are those that are semi-divine in nature (and thus deserving of worship), those I share my environment with (local land spirits etc. It's not worship, but it's nice to leave something for those that inhabit this land like I do. Mutual respect is always good 3nodding ) and those whose world I travel to (related to hospitality. This is actually theoretical, as I barely EVER travel between worlds. I have no need. But if I do, I would do this).
I feel a pull to certain places because of the spirits there, I can feel when a place has hostile, unreliable or cautious spirits (I have noticed that this is the case in polluted and run down places most often).
Heroes
A famous part of ancient greek religion is hero worship.
Hero cultus varied from place to place.
It is slightly more difficult to reconstruct than other things, and I have yet to explore it.
I do honour Herakles however (who is a little different).
Other beings
Here is a list of beings honoured by hellenic polytheists. All of which are at least semi-divine in nature.
For the record, the oxford english dictionary defines a daimon as: Quote: noun 1 (in ancient Greek belief) a divinity or supernatural being of a nature between gods and humans.
Credit for the descriptive sentences go mostly to theoi.com.
*Nymphs: minor nature goddesses which populated the cosmos. Although they were ranked below the gods, they were still invited to attend the assemblies of the gods on Olympos.
The Nymphai presided over various natural phenomena: from springs, to clouds, trees, caverns, meadows, and beaches. They were responsible chiefly for the care of the plants and animals of their domain.
*The agathos daimon: Good spirit. Bringer of luck, good fortune and health. I'm unsure if the agathos daimon protects an individual, a family or a household. Currently exploring this.
*Nike: winged goddess or spirit (daimon) of victory, both in battle and peaceful competition.
*Herakles: The divine protector of mankind.
*Dioskuroi: a pair of twin demi-gods who were worshipped as the protectors of sea-voyages and guests, and the patron gods of horsemen and races.
*Ancestors
There are countless more, but these are the ones I can think of right now |
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Posted: Mon Jan 19, 2009 3:41 am
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Altars, shrines and 'tools'
The most basic modern altar or shrine can simply consist of a flame to represent hestia, the hearth and/or the sacrificial flame (Ideally this would be a proper fire, but many use candles), a bowl to recieve offerings and libations, and something to represent the deity in question.
Many are more elaborate than this, but this is usually the 'bread and butter'.
My main altar to all gods and spirits.
The three candles represent Hestia, the leaf shaped bowl is where I put offerings, there are various things for burning oils and incense, the shell is the one I found on the beach and white candle is for the Olympians.
On the post behind you can see the tail of a wooden snake, offered to Zeus melikios (kindly).
Shrine to Poseidon.
Very simple. There is no flame because it is not a 'working' shrine so to speak, recent UPG suggests there shouldn't be fire there...and there is simply no space. sweatdrop
Since taking this photo, the shrine has also become a shrine to his wife Amphitrite.
The little rocks are amythist, and under the pretty shell (bought) is a prayer and promise.
Shrine to Hestia and household spirits.
I wish it was bigger, and one day it will be. The coins and wooden fruit+veg are offerings to the spirits. |
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Posted: Tue Feb 03, 2009 12:57 pm
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Daily practice
These, and my monthly observances are the most important aspects of my practice.
A great link about household worship is this http://www.labrys.gr/index.php?l=householdworship
My daily practice usually consists of morning and evening prayers, plus a small ritual in the afternoon followed by half an hour to drink some tea, read some related material or plan festivals.
In future I would like to develop these practices more. I'd like to turn my evening prayers into a small ritual, and offer hestia the first and last from each meal. I'd also like to honour more of the household gods.
My morning prayers happen once I am washed and dressed in clean clothes for the day.
Firstly, I approach my shrine for hestia, the agathos daimon and the household spirits. I recite a hymn to hestia:
Quote: Hear, great Hestia. You who tends the holy shrine of 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 withall bestow grace upon my song.
I then recite a small prayer for the agathos daimon and the household spirits.
Next, I move to my shrine for Poseidon and Amphitrite and say good morning, then to my shrine to Aphrodite and do the same.
My afternoon ritual includes offering incense to all of the gods, burning a candle for the 12 olympians, and then pouring a libation to the agathos daimon, the household spirits, whichever gods are appropriate at the time, and then to all of the gods.
Monthly observances
I always try to do these things. They help me stay connected to some important deities in my life (including household gods such as Hestia, Zeus and the agathos daimon) they are more important to me than festivals.
*Hekate's deipnon- I observe hekate's supper on the last day of the lunar month (the day before the noumenia).
It is a time to clean all my shrines (and purify if necessary, although I am working on doing this every month) and get everything in order for the new month.
Offerings are given to Hekate, a special candle is burned for her and prayers are given requesting blessings and protection for my house and those within, and for those less fortunate than me.
*Noumenia- Occurs on the first day on the lunar month. Focus is given to Selene, Apollo noumenios , Hestia, the Agathos daimon and other household gods.
I follow Neokoroi's Noumenia ritual (link when their site is up) because I like the format, but this may change.
The Noumenia is the one festival I recommend above all others to beginners.
*Agathos daimon- Honored on the 2nd of the lunar month. I offer milk, and sandlewood incense.
*Athene-Honored on the 3rd of the month.
*Hermes- Honored on the 4th of the month. A special candle is burned for him during the ritual.
*Poseidon- Honored on the 8th of the month. There are no flames during this ritual, his only offering is water, and my continued devotion. This particular ritual took shape due to UPG, and I also honor Amphitrite at the same time.
*Persphone- Honored on the 9th.
A special candle is burned for her during the ritual, and she is offered pomegranite juice. |
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Posted: Sun Aug 16, 2009 7:20 am
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Posted: Sun Nov 15, 2009 4:29 am
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Festivals
There are a whole load of festivals for Hellenic polytheists. 8 a year is nothing, try several a month. wink
Of course, having so many means it is virtually impossible for a person to celebrate them all. In addition to this, there are many ancient calendars avaiable, each with different festivals and dates.
The most commonly reconstructed calendar is the Athenian, as it is the most complete.
http://www.numachi.com/~ccount/hmepa/
The HMEPA is a great resource, as is hellenion's calendar, http://www.hellenion.org/calendar.html
Like many hellenic polytheists, I celebrate the festivals that are relevant to my life, and the gods I honour ( it would be silly for me to observe certain seasonal festivals, as the cycle of seasons is a little different in the UK compared to greece. As well as this, it would be illogical of me to observe a festival about the protection of athens, or for mature women etc)
Reconstructing ancient festivals
E.g- Anthesteria |
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