Demeter, Goddess of Agriculture

October happens to be my favourite month. 

Actually, I think it's a popular month for all North American Pagans. After a hot, humid summer, the earth is dry and still a bit warm, but the breeze is cooler. Perfect weather for cozy sweaters, colourful scarves, fashionable boots, and mugs of warm liquid. 

This is also the time of year that most Pagans in the Northern Hemisphere associate with dying. Whether it's the Neo-Pagan celebrations of Samhain, Mexico's Day of the Dead, or just Halloween in general, there is definitely something going on during the cross-quarter period between the Autumnal Equinox and Winter Solstice. 

That is why, for Hellenismos of Manitoba, we celebrate and honour the Goddess Demeter, and her daughter Persephone. Along side the two Goddesses, we also take this time to acknowledge the Khthonioi (Chthonic) deities associated with the Greek Underworld. 

But first, as the first Sunday of the month approaches, lets take a look at Demeter:

Demeter was the daughter of Kronus and Rhea, and sister of Hestia, Hera, Haides, Poseidon, and Zeus. Like the other children of Kronus she was devoured by her father, but he gave her forth again after taking the emetic which Metis had given him. 

Demeter was the goddess of the tilled earth, and more especially of the earth as producing fruit, and consequently of agriculture, whence human food or bread is called by Homer, the gift of Demeter. The notion of her being the author of the earth's fertility was extended to that of fertility in general, and she accordingly was looked upon also as the goddess of marriage (along side Hera), and was worshipped especially by women. Her priestess also initiated young married people into the duties of their new situation.  As the goddess of the earth she was like the other theoi chthonioi, a subterraneous divinity, who worked in the regions inaccessible to the rays of Helios. As agriculture is the basis of a well-regulated social condition, Demeter is represented also as the friend of peace and as a law-giving goddess. 

She was often represented in works of art, though scarcely one entire statue of her is preserved. Her representations appear to have been brought to ideal perfection by Praxiteles. Her image resembled that of Hera, in its maternal character, but had a softer expression, and her eyes were less widely opened. She was represented sometimes in a sitting attitude, sometimes walking, and sometimes riding in a chariot drawn by horses or dragons, but always in full attire. Around her head she wore a garland of corn-ears or a simple ribband, and in her hand she held a sceptre, cornears or a poppy, sometimes also a torch and the mystic basket. 

The Abduction of Persephone

By her brother Zeus, Demeter became the mother of Persephone. The most prominent part in the mythos of Demeter is the rape of her daughter Persephone by Haides, and this story not only suggests the main idea embodied in Demeter, but also directs our attention to the principal seats of her worship. 

Zeus, without the knowledge of Demeter, had promised Persephone to Haides, and while the unsuspecting maiden was gathering flowers which Zeus had caused to grow in order to tempt her and to favour Haides' scheme, the earth suddenly opened and she was carried off by Haides. Her cries of anguish were heard only by Hecate and Helios. Her mother, who heard only the echo of her voice, immediately set out in search of her daughter.

Demeter wandered about in search of her daughter for nine days, without taking any nectar or ambrosia, and without bathing. On the tenth she met Hecate, who told her that she had heard the cries of Persephone, but did not know who had carried her off. Both then hastened to Helios, who revealed to them that Haides had been the ravisher, and with the consent of Zeus. Demeter in her anger at this news avoided Olympus, and dwelt upon earth among men, conferring presents and blessings wherever she was kindly received, and severely punishing those who repulsed her or did not receive her gifts with proper reverence. In this manner she came to Celeus at Eleusis. As the goddess still continued in her anger, and produced famine on the earth by not allowing the fields to produce any fruit, Zeus, anxious that the race of mortals should not become extinct, sent Iris to induce Demeter to return to Olympus.  But in vain.

At length Zeus sent out all the gods of Olympus to conciliate her by entreaties and presents; but she vowed not to return to Olympus, nor to restore the fertility of the earth, till she had seen her daughter again. Zeus accordingly sent Hermes into Erebus to fetch back Persephone. Haides consented, indeed, to Persephone returning, but gave her a part of a pomegranate to eat, in order that she might not always remain with Demeter. Hermes then took her in Haides' chariot to Eleusis to her mother, to whom, after a hearty welcome, she related her fate. At Eleusis both were joined by Hecate, who henceforth remained the attendant and companion of Persephone. Zeus now sent Rhea to persuade Demeter to return to Olympus, and also granted that Persephone should spend only a part of the year (i. e. the winter) in subterraneous darkness, and that during the rest of the year she should remain with her mother. 

Rhea accordingly descended to the Rharian plain near Eleusis, and conciliated Demeter, who now again allowed the fruits of the fields to grow. But before she parted from Eleusis, she instructed Triptolemus, Diocles, Eumolpus, and Celeus in the mode of her worship and in the mysteries. These are the main features of the mythus about Demeter, as it is contained in the Homeric hymn; in later traditions it is variously modified.

The mythos of Demeter and her daughter embodies the idea, that the productive powers of the earth or nature rest or are concealed during the winter season; the goddess (Demeter and Persephone, are here identified) then rules in the depth of the earth mournful, but striving upwards to the all-animating light. Persephone, who has eaten of the pomegranate, is the fructified flower that returns in spring, dwells in the region of light during a portion of the year, and nourishes men and animals with her fruits.

Later philosophical writers, and perhaps the mysteries also, referred the disappearance and return of Persephone to the burial of the body of man and the immortality of his soul.

Source: Dictionary of Greek and Roman Biography and Mythology; via theoi.com

Poem: The Satyrs Dance

The Satyrs Dance

Listen. 

Can you hear it?

The sweet music softly rustles through the leaves.

The Bacchae women are wailing.

The madness is coming. 

The Satyrs are prancing, phalluses erect and standing proud.

Stop.

Can you feel it?

The ecstasy is taking over.

The mind is becoming dizzy.

The throat is becoming thirsty.

And the world begins to spin as the God of Wine steps forth.

-- Written by T.Sousa

Dionysos, God of the Vine

Welcome to September in Manitoba!

The weather is beginning to cool off, and the wasps are in full frenzy with the impending shippment of grapes that are heading into the province. If you're a wine maker, this is the busy time of year. And what better time than now to honour Dionysos, God of Grapes, Wine, Pleasure, Festivity, Madness and Ecstasy.

Dionysos is an interesting diety. He was depicted as either an older bearded god or a pretty effeminate, long-haired youth. His attributes included the thyrsos (a pine-cone tipped staff), drinking cup, leopard and fruiting vine. He was usually accompanied by a troop of Satyrs and Mainades (female devotees or nymphs).

Firstly, let's talk about the fact that Dionysos is not always considered to be a part of the Twelve Olympians. Some people substitute Hestia, Lady of the Hearth and Home in place of Dionysos. However, HoM believes that although Hestia's powers are unquestionably important to the strength of the family, home and community, she cannot easily be distinguished as an archetype of the human condition, while Dionysos, Lord of Firenze and Ecstasy most certainly can. 

Birth and Childhood

When discussing Dionysos' history and background, we find many conflicting stories, more so than any other Olympian. He has been credited as being the son of Zeus and Semele, the most popular, or by Zeus and either Demeter, Io, Dione, Arge, Persephone, or Iris. There are also diverse opinions regarding the birthplace of the God. Common tradition mentions Thebes, yet India, Libya, Crete, Naxos, and many more are also mentioned. It is because of this diversity in traditions that ancient writers were driven to the theory that there were originally several divinities which were afterwards identified under the one name of Dionysos. 

For sake of consistency, HoM uses the most popular story, which makes Dionysos a son of Semele by Zeus. As the tale goes, Hera, who was jealous of all of Zeus' mistresses, visited the pregnant Semele in the disguise of a friend, or an old woman, and persuaded her to request Zeus to appear to her in the same glory and majesty in which he was accustomed to approach his own wife Hera. After much pestering by Semele, Zeus finally complied, and appeared to her in thunder and lightning. Semele was terrified and overpowered by the sight, and being seized by the fire, she gave premature birth to a child, Dionysos. Zeus, or according to others, Hermes saved the child from the flames: it was sewed up in the thigh of Zeus, and thus came to maturity. Various epithets which are given to the god refer to that occurrence, such as purigenês, mêrorraphês, mêrotraphês and ianigena.

 

After the birth of Dionysos, Zeus entrusted him to Hermes, or, according to others, who took the child to Ino and Athamas at Orchomenos, and persuaded them to bring him up as a girl. Hera was now urged on by her jealousy to throw Ino and Athamas into a state of madness, and Zeus, in order to save his child, changed him into a ram, and carried him to the nymphs of mount Nysa, who brought him up in a cave, and were afterwards rewarded for it by Zeus, by being placed as Hyades among the stars. 

The traditions about the education of Dionysos, as well as about the personages who undertook it, differ as much as those about his parentage and birthplace. 

Mount Nysa, from which the god was believed to have derived his name, was not only in Thrace and Libya, but mountains of the same name are found in different parts of the ancient world where he was worshipped, and where he was believed to have introduced the cultivation of the vine. Hermes, however, is mixed up with most of the stories about the infancy of Dionysos, and he was often represented in works of art, in connexion with the infant god. 

Adulthood

When Dionysos had grown up, Hera threw him also into a state of madness, in which he wandered about through many countries of the earth. A tradition in Hyginus makes him go first to the oracle of Dodona, but on his way thither he came to a lake, which prevented his proceeding any further. One of two asses he met there carried him across the water, and the grateful god placed both animals among the stars, and asses henceforth remained sacred to Dionysus.

According to the common tradition, Dionysos first wandered through Egypt, where he was hospitably received by King Proteus. He thence proceeded through Syria, where he flayed Damascus alive, for opposing the introduction of the vine, which Dionysos was believed to have discovered. He now traversed all Asia. When he arrived at the Euphrates, he built a bridge to cross the river, but a tiger sent to him by Zeus carried him across the river Tigris. The most famous part of his wanderings in Asia is his expedition to India, which is said to have lasted three, or, according to some, even 52 years. Dionysus also visited Phrygia and the goddess Cybele or Rhea, who purified him and taught him the mysteries, which according to Apollodorus, took place before he went to India. 

Proving His Divinity

One of the most interesting aspects of Dionysos is that he seems to be the only Olympian that has had to prove his divinity. While the other Olympians are able to transform and hid their divinity, take Zeus and all of his disguises in order to seduce mortal women, there is no question that they are gods. However, Dionysos it seems is constantly being questioned, and having to prove himself.

On his worldly travels, he did not in those distant regions meet with a kindly reception everywhere, for Myrrhanus and Deriades, with his three chiefs, fought against him. But Dionysos and the host of Pans, Satyrs, and Bacchic women, by whom he was accompanied, conquered his enemies, taught the Indians the cultivation of the vine and of various fruits, and the worship of the gods; he also founded towns among them, gave them laws, and left behind him pillars and monuments in the happy land which he had thus conquered and civilized, and the inhabitants worshipped him as a god.

After then proceeding through Thrace without meeting with any further resistance, he returned to Thebes, where he compelled the women to quit their houses, and to celebrate Bacchic festivals on mount Cithaeron, or Parnassus. Pentheus, who then ruled at Thebes, endeavoured to check the riotous proceedings, and went out to the mountains to seek the Bacchic women; but his own mother, Agave, in her Bacchic fury, mistook him for an animal, and tore him to pieces. 

After Dionysos had thus proved to the Thebans that he was a god, he went to Argos. As the people there also refused to acknowledge him, he made the women mad to such a degree, that they killed their own babes and devoured their flesh. According to another statement, Dionysos with a host of women came from the islands of the Aegean to Argos, but was conquered by Perseus, who slew many of the women. Afterwards, however, Dionysus and Perseus  reconciled, and the Argives adopted the worship of the god, and built temples to him. One of these was called the temple of Dionysus Cresius, because the god was believed to have buried on that spot Ariadne, his beloved, who was a Cretan. 

The last feat of Dionysus was performed on a voyage from Icaria to Naxos. He hired a ship which belonged to Tyrrhenian pirates; but the men, instead of landing at Naxos, passed by and steered towards Asia to sell him there. The god, however, on perceiving this, changed the mast and oars into serpents, and himself into a lion; he filled the vessel with ivy and the sound of flutes, so that the sailors, who were seized with madness, leaped into the sea, where they were metamorphosed into dolphins. In all his wanderings and travels the god had rewarded those who had received him kindly and adopted his worship : he gave them vines and wine.

A God of the Mysteries

After he had thus gradually established his divine nature throughout the world, he led his mother out of Hades, called her Thyone, and rose with her into Olympus. There are also tales that Dionysos ventured into Hades to retrieve his bride, Araidne. As well, there is a mystical story, that the body of Dionysos was cut up and thrown into a cauldron by the Titans, and that he was restored and cured by Rhea or Demeter. 

Herodotus, a Greek historian from the 5th century BCE, wrote:

"The Egyptians say that Demeter [Isis] and Dionysos [Osiris] are the rulers of the lower world. The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. There are Greeks who have used this doctrine [the Orphics], some earlier and some later, as if it were their own; I know their names, but do not record them."

More questions than answers appear as one dives into the mythos of Dionysos. In the modern age, it is easy to see similarities between Dionysos and Christ, what with stories of wandering through Asia, teaching and learning, proving his divinity, and associations with death and rebirth.


More will be posted about this fascinating God as the month progresses. 

Source: Dictionary of Greek and Roman Biography and Mythology, via Theoi.com

Bringing Ares into Hellenismos...

When researching Ancient sources regarding Ares, a few things become clear:

1) Ares was not very liked by his family and fellow Olympians: His father, Zeus, is said to have made some harsh remarks about his son, calling out his blood and battle lust as disgusting. 

2) Worship of Ares seems very general and no large cult following really stands out: Ares can be difficult to identify in Classical art. Whether he was left out intentionally or for lack of distinctive physical attributes, is debated. Ares was called upon in times when the nation needed defending, but not generally at any other time. 

3) He had a great love affair with the Goddess of Love herself, Aphrodite: They had at least five confirmed children together. Even after Aphrodite was wed to Hephaistos, the two continued their love affair. 


Now, let's look at things from a modern approach:

Ares, as a male god of war, was definitely needed in Ancient Culture. We're talking about a time period when human migration was happening on a large scale. New lands were beginning discovered and people were fighting constantly. War may not have been a well liked event, but it was necessary. 

At this time in history, only men were really allowed to fight in wars. You have legends of the female warriors training in Sparta and the Amazon women, but your average Ancient Greek woman stayed at home and tended to the house and community while the men went off and fought. 

Between Ares and Athena, Athena is definitely held to a higher level and is more liked than Ares.  Athena embodies the thought, strategy, and planning of war. Ares embodies the rage, blood lust and pounding adrenaline of the fight. Athena looks at the bigger picture; Ares goes in for the kill, blinded by excitement. Athena can be related to the General, Ares the Soldier. While Athena was given a seat in the main temple in Athens, the Acropolis, Ares was in some ways, pushed aside. But no matter how you view it, war would not happen with out the soldiers. 

It's easy to classify Ares as the God of War and leave it at that. But Ares is so much more. 

Ares is also the embodiment of masculine energy, power and strength. He is the Man's Man, the great symbol of what men should look like. Unlike Apollon who is also credited for being viewed as divine male, Ares is rarely ever pictured as a youth, and never androgynous.  Almost always Ares is described as being an adult male, bearded, and muscular. There are the odd times he is pictured in his youth, with spear and shield, but this is taken as a young Ares, and not as an aspect of himself. 

Then, there is also the important fact of his love affair with Aphrodite, Goddess of Love, Lust, and Sex. What would it take to capture the heart of the Love Goddess? What would Ares look like today? The jokes of women always wanting the bad boys are endless. 

There is something alluring and tantalizing about the thought of the tall, dark, and handsome man who will pick you up off your feet, throw you over his shoulder, and ravish you in bed... 

A physically strong man with a tender heart. A deep, penetrating gaze...

Who is this God who brought the Love Goddess on her knees?

I've been working with Aphrodite for a while now, and the deeper our relationship grows, the more I find myself being pulled towards Ares. Many modern magical practitioners tend to view Ares with fear and avoid him. They focus only on the aspect of war and battle. No one wants more stress in their lives, and they seem to think that working with Ares will do just that. 

As much as Ares delights in these sorts of things, he can also teach us to acknowledge our stressors and stand up and fight them, instead of trying to "love and light" them away, as is the popular New Age notion. Ares doesn't sit back and wish things to get better; He putts on his battle gear, goes out and makes things better. 

I encourage everyone to explore all these different aspects of Ares. Whether you evoke or invoke the God, meditate, trance, or study him, try to look beyond the brutal aspects of this war god and see how he connects with you. 

Hail Ares!

Asteria's Personal Theogony

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The following is a post I wrote for another, more personal, blog of mine. I have reread the post, and while it does come off a bit 'ranty', my feelings on the subject have not changed. So here I present to you the original entry that was published January 28th, 2015.
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"We are not human beings having a spiritual experience; we are spiritual beings having a human experience." - Pierre Teilhard de Chardin

I've wanted to write this post for a while so my readers can understand where I come from when I work with divinity. This is my own personal Theology. I didn't "create it"; it is and always has been my own Truth.

When one studies the Qabalah, they read about the four worlds: Atziluth, the World of Emanation, of pure divinity; Briah, the World of Creation, where the archetypes do dwell; Yetzirah, the World of Formation, ("Yetsirah" as in "making" is as opposed to "Beriah" as in "Creating": actually taking whatever matter that was created in the "Beriah" and shaping it into the basic elements); and finally Assiah, the World of Action.

According to Carl Jung, human beings have collective unconscious. It is through this collective unconscious that humans throughout the ages have accessed the same archetypes of Briah and brought them into the world of Yetzirah, for use in Assiah. 

Think about it: we all have access to the same Briatic world. "Briah is a level above that at which most people operate but – a very important point! – it is the natural level of the awakened or fulfilled human being. Awakening unto Briah is the spiritual destiny of every person, the Next Step of humanity, and the goal of spiritual initiation. One who has attained this is called an Adept." - source unknown.

Through observing the natural world, through ritual, meditation, prayer, and petitions, ancient peoples tapped into the Briatic World and found the archetypes: The Mother, The Wise Old Man, The Crafts Person, The Warrior, etc. Depending on the needs, desires, experiences, geographical locations, struggles, etc., shaped how these ancient people brought these archetypes down from the Briatic World, the World of Creation, to Yetzirah, the World of Formation. 

This explains why when one looks across cultures, similar deities appear. The Wise Man appears as Odin, Zeus, Christ, Thoth, and others. The Mother appears as Frigg, Demeter, The Virgin Mary, Mut, and others. However, as any Pagan knows, things are not so simple. 

We humans are complicated creatures. The archetypes appear in our selves in varying forms and intensities. 

A childless woman will never fully understand the Mother archetype; that archetype plays a smaller role in her life. A woman may have been pregnant yet never been able to carry one to full term, or have experienced still birth. Or, a woman may have adopted another woman's children as her own, unable to get pregnant herself. These are the complexities of human life, and our gods, the Theoi especially, have been shaped to reflect this. 

To continue on with the Mother archetype, Demeter searched Heaven and Earth, and then the Underworld for Kore (Persephone) when she was abducted by Hades. She is the personification of the loving Mother, endlessly devoted to her child, where as Hera on the other hand, although she is a mother to many gods and wife to Zeus (Father of the Gods), she is maternally indifferent. Artemis is a virgin goddess and yet she assists women in childbirth. 

Therefore, in connecting with the archetypes in Briah, and reflecting our own human tendencies, struggles, and experiences from Assiah onto these archetypes, humans created/formed the egregores of the deities in Yetzirah. They were given names, realms of power, characteristics, and stories/myths. Through regular worship, devotion and working with these egregores they took on a "life" of their own. We fed them energy and they were able to grow and take form. As time went on, they strengthened. They became independently active astral beings. 

The power of the Theoi is very real. The myths tell us they they have been known to get involved in mortal life. They take sides, have preferences, and show favouritism. They are interested in our lives because we ultimately created them, and without our continued worship, devotion and active involvement, the gods sort of slip into an inactive state. The egregores are well established and can be tapped into again, however. That is why once "dead religions" can be brought back to life. This is also the reason why I am such a stickler for tradition: 

When one works with a Pantheon, it is imperative to take into account the original practitioners. These are the people who created these gods and goddesses and they did so very specifically. No deity was created haphazardly. There was a deep purpose and meaning; each God filled a void or explained the human condition. It irritates me to no end when modern pagans grab a god or goddess at random and try to attach attributes which do not fit into the creation of said deity. If you want to do such a thing - then create your own, new deity! Do not undo and disrespect the work, the time, the energy, the worship, the prayers, the petitions, the rituals, the ceremonies, and the sacrifices of the ancient peoples. These gods were a reflection of themselves and their lives. 

Because we are all human beings living the human condition, deities can be called on to assist us in modern times. Zeus is still a wise man, full of lust, life and male sexual desire. Yet, the human species has evolved and it is no longer acceptable to have a God who goes around disguising himself and sleeping with a million mortals. This needs to be addressed with Zeus. It should be made clear in our works with Zeus that this type of behaviour is unacceptable and if he wants your devotion, which they do, he needs to take into account modern life and changes. 

A friend of mine believes that the gods have changed along side humans. That she cannot imagine working with a "stagnant" deity. In my mind, the Theoi are not stagnant, per se; they represent archetypes which are "set in stone", yet they are the Yetziraic creations of said archetypes so they can be manipulated. It is up to us to communicate with the Theoi and let them know what we need them for.

The Theoi can "change" or "grow" in a sense. Take Hekate: she has become a popular go-to goddess for most modern Pagans. Because of Euripides' play Medea, in which Medea is portrayed as a witch whom is a priestess of Hekate, and Hekate being Persephone's companion in the underworld, modern Pagans have taken the Maiden Goddess of the  Crossroads and transformed her into a Crone (sometimes Triple Aspect) Goddess of Witchcraft, Magic, Necromancy, and the After Life. 

So many people have done just this, for so long, that Hekate has begun to take on that role. No doubt, there is some truth behind the stories. Hekate did have associations with the underworld, although not to the extent that modern Pagans now attribute. The question is: is this wrong?

I personally believe that for the Theoi to remain relevant today that some adjustments need to be made. It is not a far stretch to attach Hekate to Necromancy since she did escort Demeter into Hades in search for Kore, and was Persephone's companion. The problem I have is when someone asks Hekate for help with matters involving love. There is no evidence that the ancient Hellenics associated Hekate with love; that was Aphordite's turf. So why, oh why, do modern Pagans try to place associations where they do not exist? 

As I mentioned in a previous post, the Hellenic Pantheon is a unit, like a puzzle, and each deity is a puzzle piece. You cannot work with one or a few and get the whole picture. They are each aspects of different archetypes of the human condition. To become a full human being, we must acknowledge all aspects of ourselves, and not favour a few.

This, once again, is my own Theology. This is how I make sense of things, how I believe them to be. If I can think of anything else to add to this theory I will add it at another time as a *note*. As we evolve our ideas change. Nothing is really set in stone.

Deconstructing the Monthly Libations

During the opening of the Libation to Ares this month, there were a lot of questions regarding what exactly is done during the Open Libations. This post will hopefully answer some of the common questions people have.

As I mentioned in a previous blog, the purpose of the Monthly Libations is to get everyone together to celebrate the Theoi (Gods). If you cannot attend an Open Libation, it is still encouraged that you try to do your own personal libation to the selected god or goddess on the first weekend of every month.  This act of "celebrating together, while apart" helps to strengthen the egregore of Hellenismos of Manitoba. 

The Monthly Libation rituals are written by me, HoM's Magus, Asteria Onyx. Currently the rituals are not publicly shared (printed copies are not handed out) and remain as property of the HoM.  The reason why this is done is two fold: firstly, a lot of time, research, and energy is placed into these rituals, not to mention ceremonial magic practices. Every ritual is a labour of love and I do not feel like sharing my work with the whole world, as rituals can easily be copied and posted online. Secondly, when people show up to a Monthly Libation, I don't want them to be concerned with flipping through papers and "keeping up" with the ritual. I want them to stand back, watch, and take in the experience and energy of the ritual. If anything is asked of the attendants, I will pause during the ritual and explain what is going on. Simple as that. 

So, what does a Monthly Ritual look like?  Well, the structure of the ritual has been adapted by Greek recon sources, with a few modern magical additions: 

- Firstly, katharmos is preformed with the use of khernips to remove miasma
- Sacred space is created with the use of CM techniques 
- Hestia, goddess of the hearth is called upon and given offerings, as it is customary to give offerings to her both first and last.
- Apollon is called and given offerings in return for katharmos
- Then, the selected Theos is evoked

This is the point that seems to cause the highest level of concern. What does it mean to evoke the Theos (God/dess)?  

Firstly, let me point out that rituals that are labeled as "Open Monthly Libations", are in fact open to the public. Anyone can show up. It is very rare that someone will be turned away. It is for this reason that the Monthly Libations are written in a matter that is very safe and basic. 

Therefore, whenever I evoke a deity during these Open Rituals, my goal is to open "The Gates to Ancient Hellas" and have the Theos step forward and into our sacred space. The Theos in question arrives alone and is there to witness our libations, receive our offerings, and in return, bless us. Once the ritual is complete, the gates are closed and the Theos departs.  

Later on, once we have a committed group of members, and the Inner Order of HoM is established, there will be a lot more energy working and energy transfer with deity. But for right now, my goal is to get people to approach the Theoi in a "traditional" and respectful manner, get a feel for the deity's energy, and begin to create a relationship. 

Monthly Libations are done at the beginning of the month so that the rest of the month can be spent on learning about the selected deity and furthering the relationship with them. 

Not surprisingly, questions arose when it came time to evoke Ares. Yes, Ares is a god of war and bloodlust, however he is also a god of courage and strength. The way of Hellenismos is to celebrate and acknowledge all of the Greek Gods. It is my personal belief that the Theos were created in part by humans to explain and express archetypes of humanity. Therefore, aspects of each deity can be found within ourselves to varying degrees. It is important, to acknowledge and celebrate each deity. To deny one is to deny a part of ourselves. 

This is a key point of Hellenismos: one god is not to be held higher than another. One who chooses to worship only one or a few Greek gods is not practicing Hellenismos.  


Well, I hope that I have answered some of the questions surrounding the Monthly Libations. If there are any aspects I missed, or if you have any questions, please post them in the comment section and I will answer them.

I look forward to seeing you at the next Open Monthly Libation! 

Ares, God of War

With the hot, dry heat of August in Manitoba, the HoM takes this time to celebrate and honour Ares, Greek God of war, courage, and battle-lust.

Ares is the god of war, and one of the great Olympian gods of the Greeks. He is commonly credited as being the son of Zeus and Hera. 

The character of Ares in Greek mythology is best understood if compared with that of other divinities who are likewise in some way connected with war. 

Athena represents thoughtfulness and wisdom in the affairs of war, and protects men and their habitations during its ravages. Ares, on the other hand, is nothing but the personification of bold force and strength, and not so much the god of war as of its tumult, confusion, and horrors. His sister Eris (Strife) calls forth war, Zeus directs its course, but Ares loves war for its own sake, and delights in the din and roar of battles, in the slaughter of men, and the destruction of towns. He is not even influenced by party-spirit, but sometimes assists the one and sometimes the other side, just as his inclination may dictate.

The destructive hand of this god was even believed to be active in the ravages made by plagues and epidemics. This savage and sanguinary character of Ares makes him hated by the other gods and his own parents. In the Iliad, he appears surrounded by the personifications of all the fearful phenomena and effects of war; but in the Odyssey his character is somewhat softened down.

It was contrary to the spirit which animated the Greeks to represent a being like Ares, with all his overwhelming physical strength, as always victorious; and when he comes in contact with higher powers, he is usually conquered. He was wounded by Diomedes, who was assisted by Athena, and in his fall he roared like nine or ten thousand other warriors together. When the gods began to take an active part in the war of the mortals, Athena opposed Ares, and threw him on the ground by hurling at him a mighty stone; and when he lay stretched on the earth, his huge body covered the space of seven plethra.

This fierce and gigantic, but withal handsome god loved and was beloved by Aphrodite. He interfered on her behalf with Zeus, and lent her his war-chariot. When Aphrodite loved Adonis, Ares in his jealonsy metamorphosed himself into a boar, and killed his rival.

The warlike character of the tribes of Thrace led to the belief that the god's residence was in that country, and here and in Scythia were the principal seats of his worship. In Scythia he was worshipped in the form of a sword, to which not only horses and other cattle, but men also were sacrificed. 

He was further worshipped in Colchis, where the golden fleece was suspended on an oak-tree in a grove sacred to him. From thence the Dioscuri were believed to have brought to Laconia the ancient statue of Ares which was preserved in the temple of Ares Thareitas, on the road from Sparta to Therapnae.  

In Greece itself the worship of Ares was not very general. At Athens he had a temple containing a statue; at Geronthrae in Laconia he had a temple with a grove, where an annual festival was celebrated, during which no woman was allowed to approach the temple.  He was also worshipped near Tegea, and in the town, at Olympia, near Thebes, and at Sparta, where there was an ancient statue, representing the god in chains, to indicate that the martial spirit and victory were never to leave the city of Sparta. At Sparta human sacrifices were offered to Ares.  The temples of this god were usually built outside the towns, probably to suggest the idea that he was to prevent enemies from approaching them.

All the stories about Ares and his worship in the countries north of Greece seem to indicate that his worship was introduced in the latter country from Thrace; and the whole character of the god, as described by the most ancient poets of Greece, seems to have been thought little suited to be represented in works of art : in fact, we hear of no artistic representation of Ares previous to the time of Alcamenes, who appears to have created the ideal of Ares. There are few Greek monuments now extant with representations of the god; he appears principally on coins, reliefs, and gems. The Romans identified their god Mars with the Greek Ares.

Source: Dictionary of Greek and Roman Biography and Mythology.