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Originally published at Hellenismos.us. Please leave any comments there.  If your religious practice was revealed “by the Gods” after an unfortunate (or fortunate) blow to the head…
If you decided to use a list of transformational sayings from Hay House as the new Delphic Maxims…
If you believe Kevin Sorbo really is Hercules/Herakles…
If you think contemplation requires more fiber in your diet…
If you believe Hellenic humanism is a life stance that rejects reason and ethics…
If you think Plato is an animated cartoon character made famous in a series of Disney short cartoons…
If you think reading Tarot cards while smoking reefer or high on some other psychoactive drug makes you a Mantis…
If you think the Maxims are “just suggestions” and not protocols for correct social behavior…
If you identify as Hellenic Kin…
If you think your schizophrenia is really a higher state of consciousness and places you in communion with the Gods…
» Tags: animated cartoon character, aristotle, athena, blow, bunny hellenic, christian, christian fundamentalism, darth vader, delphic maxims, greece, hay, head, hellenic religion, higher state of consciousness, kevin sorbo, list, maxims, plato, polytheist, practice, reading tarot cards, religion, smoking, socialist utopia, state of consciousness, transformational
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Originally published at Hellenismos.us. Please leave any comments there. In his book A General Theory of Magic, pro-magic author Marcel Mauss dedicates a chapter completely to defining what is and is not magic. In his analysis he looks at the definitions used by various groups including academics, folklorists, the religious and others. He uses a scientific approach to systematically pick through ideas such as magic is any rite or remnants of any ancient cult, magic is anything society as a whole considers magical, magic is any ritual act that causes a “supernatural” outcome, and several other definitions argued by various individuals and groups. He also focuses on ritual, divination, sacrifice, vows, healing and so on to determine whether or not these acts are magic, separating the wheat from the chaff.
Here are the concluding paragraphs of the chapter entitled, “A Definition of Magic”.
In fact, however, the various characteristics we have so far revealed only reflect the irreligiosity of magical rites. They are anti-religious and it is desired that they be so. In any case, the do not belong to those organized systems which we call cults. Religious practices, on the contrary, even fortuitous and voluntary ones, are always predicable, prescribed and official. They do form a part of a cult. Gifts presented to gods on the occasion of a vow, or an expiatory sacrifice offered during illness, are regular kinds of homage. Although performed in each case voluntarily, they are really obligatory and inevitable actions. Magical rites, on the other hand, while they may occur regularly (as in the case of agricultural magic) and fulfil a need when they are performed for specific ends (such as a cure), are always considered unauthorized, abnormal and, at the very least, not highly estimable. Medical rites, however useful and licit they may be made to appear; do not involve the same degree of solemnity, nor the same idea on an accomplished duty, as do expiatory sacrifices or vows made to a curative divinity. When somebody has recourse to a medicine man, the owner of a spirit-fetish, a bone-mender or magician, there is certainly a need, not no moral obligation is involved.
Nevertheless, there are examples of cults which are magical. There was a Hecate cult of Ancient Greece, the cult of Diana and the devil in the magic of the Middle Ages and the whole cult devoted to one of the greatest Hindu divinities, Rudra-Shiva. These, however, are examples of secondary developments and quite simply prove that magicians have themselves set up a cult which was modeled along the lines of religious cults.
We have thus arrived at a provisionally adequate definition of magical phenomena. A magical rite is any rite which does not play a part in organized cults-it is private, secret, mysterious and approaches the limit of a prohibited rite. With this definition, and taking into consideration the other elements of magic which we have mentioned, we have the fist hint its special qualities. It will be noticed that we do not define magic in terms of structure of its rites, but by the circumstances in which these rites occur, which in turn determine the place the occupy in the totality of social customs. Pages 29-30
This is what we write on our FAQ page regarding the question, “Is magic(k) part of Hellenismos?”
No. Hellenismos is not a “magical religion.” Magic(k) as a form of ritualism based on an irreligious concept of causation, whether or not it evolves from superstition, pseudoscience, or the use of fuzzy logic. These acts are seen as predominately unethical and unjust practices seeking power or wealth through the manipulation of the “supernatural.” Magic clearly has no place in any practice based on, or inspired by, the Ancient Greek religion. Some practices, such as mysticism, divination, and shamanistic healing, have become mislabeled as magic by outsiders, but things such as spellcraft, sorcery, and other forms of forced manipulation are seen as impious and/or hubris. There are those who attempt to make the argument that because magic obviously existed within ancient Greek culture that it is acceptable within Hellenismos, but magic had no part within the religion and was rejected by Hellenic society.
We have here two competing ideologies that both agree on a fundamental point of fact: magic is irreligious. Another point of fact agreed upon is magic should not be defined merely by the act of ritual. In my book, The Beginner’s Guide to Hellenismos, I detail this with specific examples. A magical practitioner can and could reproduce every element of a Hellenic ritual, but it is the intent and the desired outcome which defines it as magical or religious.
For example, both a magical practitioner and practitioner of Hellenismos could perform the same ritual to Hermes to bring success to a business endeavor. Many people will ask, “So, what is the difference?” The difference is expectation of outcome. The magical practitioner expects to persuade the God by performing a specific formula of actions, while the religious is pleading and petitioning a God that he loves and honors for help, and who he has loyalty to and a sense of obligation toward. The magical practitioner believes, at the very least, he can create a sense of obligation to compel the God, but for the religious the sense of obligation is theirs with no exception that a specific outcome will ever occur even if desired.
This then answers the question, “Is magic hubris within Hellenismos?” Magic attempts to exploit the Law of Reciprocity, whether for good or for ill, and presumes to be able to manipulate and ensure an outcome, thus bending the Gods to human will. It is arrogance, and therefore hubris. Tags: concluding paragraphs, cult, definition, diana, fact, general theory, greece, hellenismos, magic, magical magic, magical rites, marcel mauss, medicine man, organized systems, outcome, part, practitioner, religious practices, rite, ritual, ritual act, rudra-shiva, spir, spiri, wheat from the chaff
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Originally published at Hellenismos.us. Please leave any comments there. What I found interesting in this long debate over all of this is the lengths to which some people were willing to go to paint Lisa and myself as bigots because we supported a religious organization's right to practice the religion in the way they best saw fit. Despite all the disclaimers that I was not in agreement with the way Societas Hellenica Antiquariorum applied the worldview, despite repeatedly stating that homosexuality was a non-issue in Ancient Greece, despite stating my support of the legal recognition of same-sex marriage and the protection of civil rights, and despite sharing the experiences of my uncle and his partner adopting a child out of foster care, there are those out there who were willing to out-and-out lie about what I said, and my opinions on the subject, because I did not share their "correct" opinion. It reminds me about when I argued against using the courts to overturn the SSM ban in California. They did not want to hear my warnings that it would cause the opposition to push for a change to a state Constitution... all they wanted to do was paint me as a bigot for not sharing the popular opinion... forget that I said I was a supporter of SSM and that I performed ceremonies for same-sex couples as a Wedding Officiant... I was an anti-gay homophob. The Thought Police seem to be out in force once again. (If you don't get the reference, you should read more.) Tags: hellenismos, homophobia, reconstructionism, religious freedom
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Originally published at Hellenismos.us. Please leave any comments there. First, before this discussion begins it must be noted that Hellenismos, as a religion, makes no statement to the validity of other religions and their practices. It also does not make a statement as to the validity of the beliefs and practices of the various Celebrants who may worship any or all of the Greek Gods in a non-traditional way. Hellenismos is the reconstruction of the traditional polytheistic religion of Greece. Those who practice this religion, and work for its restoration, are only making statements as they relate to Hellenismos. Therefore, those of you reading this who a Wiccan, Neodruid, Neopagan, or some other religion that may incorporate the worship of Greek Gods into your practice, the religious opinions expressed herein have nothing to do with you. If you want to find offense in them, look inside yourself as to why.
After several days of heated debate, over several forums, I can finally give a summation of the events, and the religious opinions behind them. Agree or disagree, they are what they are, and there is no denying them. To be a Reconstructionist means being open-minded enough to allow the facts shape your opinions, not having your opinions shape the facts. Tradition and orthopraxy are essential aspects of the Hellenic Religion. Anyone who denies that denies the religion.
A person asked whether homophobia was an apparent aspect within Hellenismos on the MysticWicks Pagan Community Forum. His declaring of the Societas Hellenica Antiquariorum was homophobic relates to the fact that they, as an ultra-traditional Hellenic religious organization, denied homosexual couples, couples where at least one person is infertile, or couples beyond child-baring years to have a religious wedding ceremony. This organization keeps to the fact that traditionally, marriages are between a man and a woman for creating a family.
This organization also denies homosexuals, and anyone affected by an abnormal medical condition (both for different reasons) from serving in the offices of public priest or priestess. For homosexuals the issue seems to come down to the modern paradigm observed by the majority (or at least a very vocal minority) is outside the acceptable paradigm, based on Ancient Greek culture, acknowledged by this organization. In the case of an infertile individual, candidates for the office of public priest were unblemished, in good health, and without physical defect. This means any person with a serious medical condition is ineligible for this public office.
We all know the Greeks were not homophobic. What we are getting here is an ultra-traditional application of the correct worldview for both marriage and public priests. Homosexuality was a separate issue from marriage, and marriage was for the purpose of family and linage. A Greek simply did not forsake traditional marriage for a same sex relationship. The issue of marrying people who are sterile runs along this same thought.
Regarding public priests and priestesses, the rules for such positions are rather clear. With Hellenic ritual, it has to do with the symbology within ritual, and the use of symbols within cultural contexts. The idea that a priest or priestess is to be unblemished, in good health, and without physical or mental defect comes from the perception that like attracts like. A successful ritual attempts to imitate the higher realities, and mimic the quality of harmony through the symbolism of the expressions and worship. As Sallustius noted, “All congruity comes about by representation and likeness; for which reason the temples are made in representation of heaven, the altar of earth, the images of life (that is why they are made like living things), the prayers of the element of thought, the mystic letters of the unspeakable celestial forces, the herbs and stones of matter, and the sacrificial animals of the irrational life in us.” This is at the root of the idealism within Hellenic thought. Virtue brings us closer to the Gods; vice takes us out of their light. A public priest or priestess fits into that symbology, and using an ‘inferior’ person in that role diminishes, or even negates the effectiveness.
In ancient time, couples who were not blessed with children would have been seen as receiving negative kharis from the Gods. This means something about them personally placed them in disfavor. A person in disfavor with the Gods is therefore ineligible for the public office of priest or priestess. Today, we know this is a medical condition, but a medical condition such as this still disqualifies a person.
The basic idea behind a priest or priestess being unblemished, in good health, without physical, emotional or mental defect, and of good moral standing is based on good history, an understanding of Greek ritual, symbology and idealism, and the fact that a priest or priestess is our representative to the Gods. They are to be an example of everything good in humanity, and our potential. They are a representation of excellence. If a person exhibits signs or physical manifestations of gluttony, laziness, or any other characteristics not representative of Greek ideals, then they have no business being a priest or priestess.
Coming back to the topic of homosexuality, their ultra-traditional position is not one that I hold myself, but I did defended the right of Societas Hellenica Antiquariorum to practice their religion within the set of parameters they see fit. While I do not agree in total with the way this organization applies the worldview to their modern adaptation, I fully support their right to preserve and protect their ancestral and cultural practices, values, institutions, tradition, rituals, and way of life in their own way.
As is typical, the normal cast of characters, most of who don’t even claim to be practicing Hellenismos, went to work labeling both the Societas Hellenica Antiquariorum and myself as intolerant bigots and homophobes, who were working outside the pre-Christian mindset. Some people have just convinced themselves that the pre-Christian world was a leftwing-environmentalist-feminist-homosexual-pacifist-socialist utopia where Pixies and Centaurs played in fields of poppies.
That said, things change and times moves on, but we don’t just change for the sake of change. We do not just change because someone claims his or her “feelings” are hurt. There is nothing wrong with a religion espousing the ideals of family. The public aspect of the Hellenic religion would not have existed without the household. The household religion would not have existed without the family. Hellenismos is a family centered religion, regardless of whose feelings are hurt by it, feel left on the fringes, or want to try to recreate it in their image.
As this debate then spread over several websites the question then became, what is the opinion of the Supreme Council of Ethnikoi Hellenes (YSEE)? Their religious opinions, being the largest Hellenic Polytheist organization and holding a super majority of practitioners, are the most authoritative, and seems to be sought even by those who work to discredit them. There emerged within the discussion a South African expatriate, currently living on the island of Lesbos in Greece, who implied knowledge of YSEE’s opinions (or lack of opinion). Also, she stated she was working on a group of rituals for homosexuals that she thoroughly expected to be approved by the Council. Included in this list of rituals was a same-sex commitment ceremony that would be made available as an authentic and traditional same-sex wedding ceremony, and there were those she addressed who became excited at the idea of a wedding ceremony they could have that would be traditional and authentic.
The reality is the worldview is the worldview, and the orthopraxy is the orthopraxy. Vlassis G. Rassias, the General Secretary of YSEE, has provided us with their official position:
YSEE respects all kind of diversity, is also member of the EU Committee for Greece against discrimination, and for this reason has repeatedly become the target of insults and slander by close minded, racist and far right people.
Us, seeing like our ancestors the marriage as chiefly a CIVIC matter, we do not object any kind of civic contract between two individuals of any sex, aiming to provide them the legal rights concerning pension, heritage, social security and so on.
On the ritualistic level though, since the marriage symbolizes the sacred union of two opposite elements (male-female, Zeus-Hera) for further “demeourgia” (creation, “birth”), we perform marriage rituals only between people of the opposite sex.
When asked a follow-up regarding commitment ceremonies to be used as same-sex wedding ceremonies, he stated:
I think I was clear enough: YSEE respects homosexuals, it does not deny membership to them, not even priesthood, and the same it respects people that may have other forms of sexual expression, YSEE does not examine the sexual orientation, we polytheists are friends and not enemies of the human sexuality like the monotheists are.
Our stand for only heterosexual “religious” marriages is only ritualistic, I think I was clear from the beginning.
If we change even once our ritualistic Tradition then there will be no Tradition (ritualistic, I repeat!) at all, because then we’ll have to perform marriage ritual also for a polygamist with 5 brides, also for a nudist couple that may want to be blessed nude, also for a BDSM couple that may want the one part collared, and so on.
This is the fact of the matter; adaptation must be done in such a way as to not create an intentional conflict with the traditional religion. As Sallustius stated, laws and judgments came into existence to prevent us from erring. Therefore, our modern adaptations should not deviate from the course, aim, or purpose of preserving and restoring the traditional Hellenic religion.
The choice to judge these groups as homophobic will be a personal one. Fact remains, religions have the right to preserve their ancestral and cultural practices, values, institutions, tradition, rituals, and way of life. Religious freedom is at least as important as recognizing identical rights, protections, and privileges for the family structures of same-sex couples. Human rights are basic rights and freedoms to which all humans are entitled, and we do not preserve the liberty and freedom of one group by stomping on the liberties and freedoms of others. Regardless if others adopt YSEE’s religious opinions and philosophical positions on this matter, to practice Hellenismos requires an adherence to tradition and the worldview. No one has made a moral judgment against homosexuality, and their support is behind recognition of legal same-sex marriage by the state. Tags: hellenismos, homophobia, religious freedom
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Originally published at Hellenismos.us. Please leave any comments there. …sacrifice to the deathless gods purely and cleanly, and burn rich meats also, and at other times propitiate them with libations and incense, both when you go to bed and when the holy light has come back, that they may be gracious to you in heart and spirit…” ~ Hesiod, Works and Days
While this “Back to Basics” guide is intended to provide essentials information for those interested and new to Hellenismos, more is needed. I provide basic information to get a person started with a working practice while continuing to learn. For those interested, please review our recommended reading list, read through our other articles and essays, and post your questions to our forum. Hellenismos.us is here to provide you with valid, well reasoned, and well documented information for practicing Hellenismos. We provide the information you can trust.
Household worship can be divided into three types: (1) devotions that are performed daily; (2) devotions performed on specific occasions; and (3) devotions performed voluntarily according to personal desire. The major ritual elements include sacrifices (involving the consumption of items), votive offerings (gifts), prayers and hymns, with the possible addition of contemplation (meditation).
Sacrifices can be separated into two classifications: major and minor. “Minor sacrifices” are used within daily devotions and include small plates of foodstuff and the burning of small quantities of incense or aromatic herbs. “Major Sacrifices” are performed on major occasions, such as marriages and births, when sacred substances are offered into a sacrificial fire.
Simple Indoor Shrine/Altar
While many will opt for individual indoor and outdoor shrines, altars, and statues, a Hellenic Polytheist should have at least one central shrine in their home where they can worship daily. An indoor shrine can be anything from a room, a small altar, or simply pictures or statues. Family members should worship together, making offerings to the Gods, but worship can be done individually or performed by the head of the household.
The most common items needed for an indoor altar include:
- Sacred Icon or Cult Image (statuary or other image)
- Incense Holder & Incense
- Lamp or Decorative Candle Holder & Candle
- Water Bowl & Carafe
- Cup & Decanter for Wine (or other libation as appropriate)
- Offering Bowl/Plate
- Decorative Box (used as a Vault)
- Wood Lighting Sticks
Daily Devotions
According to Hesiod, libations and sacrifices are to be performed every morning and evening. This is in addition to libations and sacrifices at each meal, and minor acts of generosity (aka random acts of kindness) throughout the day. Daily acts of devotion include:
- Bathing and purification.
- Personal worship of the Gods at home shrine(s) (includes lighting a sacred flame, offering incense and/or foodstuffs before cult images, and the saying prayers and/or singing/chanting/recitation of hymns).
- Primary devotions included are to the Household Gods (Zeus, Hestia, Agathos Daimon, Apollo [Apollon], Hercules [Herakles], Hermes, Hecate [Hekate], and the Dioskouroi), the Twelve Olympians, and All Gods and Goddesses (in a general declaration of devotion).
- Other personal devotions, based on dominion, can include the Gods of Marriage, the Gods of Agriculture, the Gods of Healing, the Gods of the Countryside, and other “families” of Gods based on domains such as age, gender, marital status, occupation, or other special interests.
- Observance of days of obligations as prescribed by the Attic (or similar) Festival Calendar.
- Can also include the reading of ancient texts and/or contemplation/meditation.
- At each meal, families sets aside a portion of food and make libations.
- Spontaneous acts of friendship and generosity.
Personal Patrons
Hellenic Polytheists also have the opportunity to honor a personal deity/daimon. This personal deity is known as the Eautou (personal or “one’s own”) or Genethlios (birthright) Daimon, the guardian spirit who watches over the fate of an individual from birth. Devotions can consist of worshiping one’s personal daimon with prayers and offerings, accompanied by contemplation (meditation).
Simple household rituals include:
- Lighting of the flame (lamp or candle). If you keep a hearth flame continuously burning, then use a lighting stick to transport that flame to your altar.
- The hands of the participants are washed with lustral water (prepared with pure spring water and sea salt), and then discarding contaminated water.
- Sprinkle water onto the sacred space, altar items, and offerings.
- Light (at minimum) two incense sticks or cones*, using the lighting sticks, for your sacrifice. A portion is made to Hestia, and additional individual sacrifices can be made to each deity associated with the ritual.
- Make, either additionally or alternatively, offerings of foodstuff (fruits or cakes) or gifts.
- Say prayers and hymns to the God(s) the ritual is dedicated.
- Libate wine or other appropriate liquid.
- Ritual concludes with food items being eaten by participants, or offerings collected and placed in the vault.
This document is not intended to be all-inclusive, but provides some essentials to get started. It provides only basic information for a person to create a working household practice. More complete descriptions of traditional Hellenic rituals can be found within both primary and secondary sources. Please, feel free to post any questions you may have either here or on our forum.
Rejoice in the company of the Gods!
*Special Note: I do not recommend burning resins, herbs, or loose incense with charcoal tablets in the home. These items give off a lot of smoke, and need a well ventalated area. Tags: ancient greece, ancient greek religion, household gods, household religion, obligation, prayer, purification ritual impurity, sacrifice, the twelve, tradition, twelve olympians, votive offerings, worship
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Originally published at Hellenismos.us. Please leave any comments there. I believe I mentioned there was recently talk about Miasma on the The Reconstructionist Interfaith List, and since Lisa brought this up on another thread, I thought we should discuss it separate from the “A few FAQ on Miasma in daily & household practice” thread.
Miasma holds little to no moral judgment against the afflicted, except maybe when it is actually the person’s fault. While one must wash away Miasma before approaching the Gods, it is known that (at least in some cases) Miasma can fade on its own, unlike Christian Sin that requires forgiveness.
Maybe people make assumptions because Christians often describe the “forgiveness of Sin” as being washed away with the blood of Jesus. Their symbolism is framed around Miasma with terms like washing away and unclean… and I believe this was done to get ancient people to accept the notion… but the concept of Sin is not the same, nor is it Hellenismos’ equivalent to Christian Sin.
Miasma does, most certainly, cause separation or estrangement from the Gods, but in many cases the only moral affront is approaching the Gods in worship with this uncleanliness on yourself. Miasma is not something that needs you asking the Gods for forgiveness, it is something one needs to wash away on your own… and only maybe with the help of the Gods.
In my own writing I have described Miasma as causing “negative emotional baggage” associated with the human condition. The Greek polytheist author Vlassis Rassias uses stronger, more colorful, language to describe Miasma, but essentially states the same thing. He states Miasma has “animalistic and psychosomatic influences.” He continues with saying Miasma increases “the negative conditions of the specified environment”.
There are some women who claim that certain traditions are more a reflection of antiquated notions of female inferiority, but this just proves their ignorance. I’m sure most women have the sense about them not to attend a social gathering with poor hygiene, why would they dare approach the Gods… regardless of who they are making their offering? Those that want to claim the concept of Miasma places unacceptable negative spin on human processes, or unacceptable negative spin on womanhood (as I have read in other venues), just don’t understand the concept. I’m sure if people put some time to consider it, they would realize we follow many of the “rules” regarding Miasma regularly and without much thought.
Sex, as an example of a natural bodily function, causes Miasma because sex causes you to become unclean and dirty, not because it is wrong. Not to be gross, but a person is certainly not clean if they have a fresh coating of semen and vaginal fluids on various parts of their body. As a rule, all organic fluids (blood, semen, menstrual fluids) and bodily excretions that cause you to be unclean then also causes Miasma. Cleanliness is next to godliness. Uncleanliness causes, or is symptomatic, of negative mental, emotional, or psychological issues. When you are clean, you feel better, and this is a result of a diminished miasmic condition. One person, in an online conversation, described Miasma like accumulating plaque on one’s aura/soul.
Here is a different example… A woman who has been violated becomes contaminated by Miasma. It’s not that she did anything wrong, but it was the evil visited upon her which now forced her to deal with this pollution. If she doesn’t handle it, the negativity from the attack could continue to cause damage, and this includes separation or estrangement from the Divine. The attacker is in an even worse state because of his internal corruption, which caused the attack.
In that particular example I would describe a purification ritual serving a dual purpose. In fact, I would go so far to say that the psychological and emotional trauma are a symptom or manifestation of the Miasma. I don’t believe a person absolutely needs a purification ritual, but it could be the spiritual component for Hellenic Polytheists seeking a holistic approach, when combined with psychological treatment.
The question then becomes, “What is the common factor with all forms of Miasma?” One person explained it to me as shame. Physical uncleanliness is shameful. Violence is shameful. Being consumed by Vice is shameful.
Let’s end this conversation with the idea of using blood in purification rituals. Blood does cause Miasma, and it is suppose to in these types of rituals. Basically, what is done is fighting fire with fire. The blood of a sacrificed animal is sprinkled on the person, or poured over their hands. The Miasma of *that* blood is either considered to bind with the Miasma already contaminating the person, or replacing it… then when the blood is washed off, the preexisting Miasma washes away with the it, and the person is purified. I don’t know anyone doing this, and it should only be done (if at all) in the more extreem cases of contamination. Tags: miasma
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Originally published at Hellenismos.us. Please leave any comments there. Alexandria, Hypatia and her death, will be the plot of “Agora”, a movie from spanish director Alejandro Amenabar; with a english speaking cast, the movie is expected to premier in october.
The struggle to save the wisdom of the ancient world by the philosopher Hypatia, during the revolts pushed by christian fanatics in the IV century…
The movie was shot in Malta; Rachel Weisz (The Constant Gardener) personify Hypatia, who will try
to fight to save the old wisdom with her two disciples: the slave Davo (Max Minghella) and Orestes (Oscar Isaac)
The Director explains: “The movie, in several ways, is a story from the past resembling what is happening now, a mirror for the public look and watch, trough the time and space; realize things in the world haven’t changed munch since then” (traslated quote from spanish news).
Always I dreamed for a movie about that topic: After all the Christianism weren’t the such passive love preaching lambs for the popular belief… When they got into power, they were pushing and violently destroying the old world…
Tags: agora the movie, alejandro amenabar, alexandria, hipatia, hypatia, hypatia's movie
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Originally published at Hellenismos.us. Please leave any comments there. 
Apparently, the ancient Greeks were concerned more concerned about cleanliness and bacteria that they’re given credit for! In ancient Greek mythology, the goddess Hygieia was the daughter of the god Asclepius – the god of medicine and healing – and was associated with preventing sickness and the preservation of good health. Essentially, she was the goddess of cleanliness, health, sanitation… and the moon, oddly enough.
It’s thought that Hygieia might have had her own cult as early as the 7th century BC, but it is more likely that during this period, the goddess Athena was associated with this title – in Plutarch’s writings, he mentions a bronze statue of ‘Athena Hygieia’. However, the early years of the cult were strictly local, and it was only after the ‘Cult of Hygieia’ was recognized by the Oracle of Delphi that the goddess’ worship began to spread.
It probably also helped that there were several critically devastating plagues in Athens in 429 and 427 BC, which was when the cult began to rise in prominence. Another plague at Rome in 293 BC also helped to secure her position there – the people were desperate for help in the face of such a dire situation, so naturally they turned to a goddess who was supposed to be in charge of health.
The largest temples and centers of worship for Hygieia were at Epidaurus, Corinth, Pergamon and Cos – and in these temples were statues of Hygieia to which suppliants would bring offerings. The Greek traveler and geographer Pausanias noted something very interesting about these statues – he noticed that in one Asclepion he visited, the statues of Hygieia were covered in women’s hair and piece of Babylonian clothes! According to inscriptions, the same types of offerings were also made on the Cycladic island of Paros.
Hygieia was a popular subject for artists from the 4th century until late in the Roman period. A Sicyonian artist named Ariphon, during the 4th century, even composed a hymn in celebration of the goddess, and a number of renowned ancient sculptors were responsible for creating statues in her image – including Scopas, Timotheus, and Bryaxis.
In terms of representation, she was often depicted as a young woman feeding a very large snake, which happened to be wrapped around her body. In a number of cases, the snake would be shown drinking out of a jar that she carried in her other hand – which is the origin for one of today’s modern symbols of pharmacy, the Bowl of Hygieia.
Originally published at The Ancient Standard.
Tags: ancient greece, cleanliness, hellenic polytheism, purification, ritual, ritual purity
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Originally published at Hellenismos.us. Please leave any comments there. 
So… it turns out that the Classicists were wrong. Or at least, their sources were wrong. The belief that ancient Spartans ‘purged’ their population of weakness was a bit of an exaggeration, to say the least – apparently Spartans didn’t throw their babies off cliffs after all.
Archaeological digs in the area of ancient Sparta turned up plenty of human remains from a spot called ‘the pit’ – also called an ‘apothetes’ – that belonged to teenagers and adults ranging between the ages of 18 and 35, which would have been the prime fighting age range for men in ancient times.
The bones at the bottom of the pit were distinctly lacking in one feature – the inclusion of bones from newborn babies. It seems that even though the ancient Spartans didn’t throw their sickly or deformed babies off of cliffs, other ancient Greek writers made the decision to start the myth in order to demonstrate the intensity of Sparta’s military focus.
Instead, the bones in the pit came from approximately 46 different men who lived during the 6th and 5th centuries BC – confirming a different rumor that Spartans tended to throw criminals, prisoners, or traitors into the pit. It is known that during a war between Sparta and Messene – a city-state near Sparta – the Spartans defeated Messene’s hero Aristomenes and 50 of his warriors, and threw all of them into the pit.
As brutal as the Spartans may have been to their enemies, the discovery sets the record straight about how they treated the more sickly members of their own society – likely just as well as anyone else, probably setting them in service positions if they were too weak to serve in the military. Although for a Spartan that would have been shameful enough, but at least they were allowed to live. The unfounded rumor about baby-chucking was first begun by the historian Plutarch in the 1st century AD.
Originally published at The Ancient Standard. Tags: ancient greece, aristomenes, plutarch, sparta
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