Preamble to Experiencing the Lunar Cycle
There was no single standard calendar in ancient Greece. There were a number, but the best-known one was the Athenian state religious calendar. It consisted of lunar monthly festival days concentrated at the beginning of each month and annually recurring festivals. The monthly festivals were as follows:
Day 1: Noumenia
Day 2: Agathos Daimon
Day 3: Athene
Day 4: Herakles, Hermes, Aphrodite, and Eros
Day 6: Artemis
Day 7: Apollon
Day 8: Poseidon and Theseus249 (Theseus was the legendary founder-king of Athens.)
While not strictly part of the Athenian calendar, we know from the playwright Aristophanes (c. 446–c. 386 BCE) that sacrifices were made to Hekate on the 30th, the last day of the lunar month, and corresponding to the dark moon.250
Certain days of the lunar month were devoted to particular deities. It will be noted that certain Olympic deities appear to have been left out. Those working the annual cycle, as well as the lunar monthly cycle, will experience most of the Olympic deities and have a few bonuses!
In the Athenian calendar, the first day of the lunar month was called the Noumenia. In its broadest context, the Noumenia honored all the deities and symbolized new beginnings.
Plutarch in Moralia described the Noumenia as “the holiest of days.” 251 Normally during the course of a year there were twelve Noumeniai and these were treated as sacred and independent by the Athenians. No annual religious festivals or organizational meetings were ever held on the Noumenia.252
Returning to Porphyry’s narrative about Klearchos (see the chapter on Greek Religion), it was stated that in every month at the new moon (Noumenia), he would crown and adorn his statues of Hermes and Hekate, and the other sacred images which were used by his ancestors. Klearchos would then honor the dieties as always with bloodless offerings of incense and cakes.253 It was also common to place frankincense on statues.254
The other monthly festivals do not appear to have been as important as the Noumenia. The same bloodless offerings as used by Klearchos are appropriate. (Additional ideas can be found in the chapters on Olympic Deities as well as Other Deities, Daimones, and Heroes.)
Each month in the Athenian calendar was either 29 or 30 days long. The months that were 29 days long were referred to as “hollow,” while those that were 30 days long were “full.” In the case of hollow months, the 29th day was omitted so that each month would always end on the 30th day. 255 Thus, as stated above, Hekate would always be venerated on the 30th.
The ancient Greeks did not wear special robes at public rituals, but rather wore clean everyday clothing. Presumably they would have bathed first, thus removing miasma (pollution). They would then wash their hands with pure spring water prior to the ritual. This somewhat casual approach can be used as a guide for preparing for the rituals in the lunar cycle. As mentioned above, I would suggest praying to Hygeia while bathing and visualizing pollution being washed off. It’s important to incorporate your practices into your daily schedule—it makes sense to perform rituals after bathing. For some this could be first thing in the morning, for others, it’s before going to bed.
While meal-based offerings are normally used, I would recommend an addition to make the rituals feel a little more special. I particularly enjoy burning incense when working with deities. While there are various plant-based substances associated with many of the deities (listed as fumigations), frankincense was the most widely used offering, and so is very appropriate for a one-month trial. While a granule can be held over a fire dedicated to Hestia (fireplace, candle, or something similar) with beading tweezers (do not use eyebrow tweezers, as their small size could result in the granule dropping out, and fingers being burned), it is much more effective to use a brazier and a charcoal block.
As luck would have it, there are Orphic Hymns available for all the deities that will be venerated during our trial lunar month. So, we have a choice of either improvising a prayer following the formula given in the chapter on Greek Religion or using an Orphic Hymn. For the purposes of our one month trial, I would recommend keeping it simple and using the Orphic Hymns. I thoroughly recommend investigating the magickal qualities of the hymns by reading them aloud, and then feeling the energies being evoked. Personal experiences should be journaled daily, including the time and date; writing out the steps you followed; the hymns or prayers used; any UPG received; and how you felt throughout. Also take note of any unusual occurrences (wind phenomena, animals making a ruckus, cloud formations, etc.).
Summary for Venerating Deities
• Purify the body of miasma if necessary.
• Wash hands in pure water.
• Set up altar with statue or picture of deity being worked with. Throw some barley grains on the altar.
• Place votive offering or first fruits on altar.
• Face east if possible.
• Fumigate (burn incense—frankincense, or one specific to the deity— alternatively use an oil burner).
• Choose pre-existing prayer, such as Orphic or Homeric Hymn.
• Alternatively construct your own prayer (using the guidelines in the Greek Religion—Public, Household, Countryside chapter).
• A tiny morsel of food or a libation can be offered, although the incense should be sufficient for the trial.
• Extend arms forward with hand bent back so that palms face up while praying.
The Athenian lunar month starts at the new moon and ends at the dark moon. A perusal will show that the first eight days and the last day of the month are the ones we will be focusing on. It is important to remember that superimposed onto the remaining days of the lunar month are the annual festival days, so the months are not quite as lopsided as they initially appear.
To get the most out of the trial, and to even out the workload, I propose that we limit ourselves to prayers on the festival days and save the daily meal-based offerings for the remaining days. However, I fully expect keen practitioners to perform the daily meal-based offerings throughout.
Experiencing the Lunar Cycle
Greek religion is based around the lunar month, and enables practitioners of Hellenismos to impart structure into their lives by harmonizing with it. The month starts with Noumenia and its honoring of all the deities. However, the success of this day is dependent upon the preparation undertaken on the previous day—the last day of the month, the day of Hekate. Thus, we will start with the last day of the month.
Day 30: Hekate
My understanding of this day comes from contemplating the nature of Hekate.
Hekate is the goddess of the crossroads, which to the ancient Greeks were Y-shaped. Statues of Hekate were left at the crossroads with each of her three faces looking along each of the three directions. To a traveler, the crossroads were a bifurcation, a division into two parts or a fork, a place where they would have to make a decision as to which of the two roads they would take. So it is for those living their lives by the lunar calendar. The last day is a day of reflection and introspection, a day of deciding what course to take during the following month, a day of seeing goals and challenges. Those for whom intuition isn’t enough can turn to divination. Journal your goals and challenges, what your intuition tells you, and any messages received during divination. Plans should be made, but no action taken, as this should be saved for the Noumenia.
It was traditional to leave offerings of food at the crossroads, which were quickly appropriated by the poor (see Countryside Religion section of Greek Religion—Public, Household, Countryside chapter). This was probably surplus food in danger of spoilage, and so this day marked a time of cleaning out the larder in order for it to be restocked. There is a sense of “out with the old and in with the new.” These suppers of Hekate consisted of breadstuffs, eggs, cheese, and perhaps red mullet. (I would be very disappointed if anyone used the traditional dog meat.)
I imagine that poor people would congregate at various crossroads locations, possibly competing against others for the choicest morsels. Food left at a crossroads in modern times, however, would either spoil or be taken by an animal. The object was to assist the poor, so either a small donation of money or non-perishables for a food bank, or perhaps assisting in a soup kitchen would be appropriate. In keeping with the “out with the old,” refrigerators enable us to keep leftovers for long periods of time, but even then they are sometimes forgotten and become science experiments, so this day should be used to also clean out the refrigerators along with all the other cleaning tasks. I suspect that by giving charity we endear ourselves to Hekate and she assists us with planning the following month.
As a time of “out with the old and in with the new,” there is a wonderful opportunity for cleaning the altar, the objects on it, and hopefully the whole home. Everything should be freshened up, and any perishable items that cannot be donated to charity should be thrown out and replaced.
An optional activity is to visit a crossroads in a wild area (such as a forest or even a graveyard) on this night to induce a feeling of closeness to Hekate. Also useful is an appreciation of the weird and uncanny, while a study of magick (over which she presides) is discretionary. Keep an eye open for dogs, as they normally accompany her.
Frankincense should be burned and the Orphic Hymn to Hekate recited.
Orphic Hymn to Hekate
(Ending of To Musaius)
No Fumigation given.
And to my holy sacrifice invite,
the pow’r who reigns in deepest hell and night;
I call Einodian [of the path] Hekate, lovely dame,
of earthly, wat’ry, and celestial frame,
Sepulchral, in a saffron veil array’d, leas’d
with dark ghosts that wander thro’ the shade;
Persian, unconquerable huntress hail!
The world’s key-bearer never doom’d to fail
On the rough rock to wander thee delights,
leader and nurse be present to our rites
Propitious grant our just desires success,
accept our homage, and the incense bless.
Note that the bracketed terms are explanations and are not to be read out aloud. This hymn is taken from the last few lines of the Orphic Hymn to Musaius, which is recited for Noumenia. Don’t forget to journal your experiences.
Day 1: Noumenia
The first day of the lunar month is Noumenia, which begins the evening when the young lunar crescent first becomes visible, which will be either the day after the dark moon or the day after that. Many Hellenic reconstructionists celebrate Noumenia the day after the day of Hekate, which may or may not be correct, depending on whether the lunar crescent is visible at their latitude. However, on some occasions cloud cover may obscure the crescent, necessitating a guess. The other thing is that sometimes it’s appropriate to compromise what you feel is right in order to better participate in group rituals, whether physically or in cyberspace. Consider, for instance, the ancient Greek philosophers who ignored their differences of opinion and participated in public rituals together, all in the name of building community.
Noumenia is a time of new beginnings, and hence presents a wonderful opportunity to adorn any statues or sacred images you may have. It is also a time to put into action whatever plans were decided on the last day of the month, the day of Hekate. As stated previously, the success of Noumenia is dependent upon the preparation undertaken on the day of Hekate.
In its broadest context, Noumenia honors all the deities. This is very important, so that none are omitted. Offerings of frankincense, cakes, and first fruits should be made. Flowers are also appropriate.
Those who shop at grocery stores for their fruits and vegetables may well be challenged by the concept of first fruits, as most produce is available year round because much is shipped in from other climates. Eating locally grown produce by either growing it at home or shopping at a farmers’ market automatically ensures familiarity with, and access to, seasonal produce. Cakes should ideally be baked at home, but this may not be possible for all practitioners.
Some practitioners will refill their offering jar for Zeus Ktesios with water, olive oil, and various seeds, grains, and fruits, as the old contents are often spoiled by this stage.
The Orphic Hymn for this day is quite daunting as so many deities are called upon that it becomes difficult to give each the respect they deserve. However, perseverance with the hymn is quite rewarding.
The Orphic Hymn to Musaios is recited. Note that no fumigation is given, so frankincense is used by default.
Orphic Hymn 0. To Musaios
Attend Musaius to my sacred song,
and learn what rites to sacrifice belong.
Zeus I invoke, Gaia [Earth], and Helios [Solar Light],
Mene’s [the Moon] pure splendor, and the Stars of night;
Thee Poseidon, ruler of the sea profound,
dark-hair’d, whose waves begirt the solid ground;
Demeter abundant, and of lovely mien,
and Persephone infernal Hades’ queen
The huntress Artemis, and bright Phoebus rays,
far-darting God, the theme of Delphic praise;
And Dionysos, honor’d by the heav’nly choir,
and raging Ares, and Hephaistos, god of fire;
The mighty pow’r who rose from foam to light,
and Pluto potent in the realms of night;
With Hebe young, and Herakles the strong,
and Eileithyia [you to whom the cares of births belong]:
Dikaisune [Justice] and Eusebia [Piety] august I call,
and much-fam’d nymphs, and Pan the god of all.
To Hera sacred, and to Mnemosyne [Memory] fair,
and the chaste Muses I address my pray’r;
The various year, the Charites [Graces], and the Horai [Hours],
fair-hair’d Leto, and Dione’s pow’rs;
Armed Kouretes [rearers of Zeus] I call,
with those Soteroi [salvations spirits] who spring from Zeus the king of all:
Th’ Idaian Gods [Kouretes], the angel of the skies,
and righteous Themis [goddess of divine law], with sagacious eyes;
With ancient Nyx [Night], and Hemara [Day-light] I implore,
and Pistis [Faith], and Dike [Justice] dealing right adore;
Kronos and Rhea, and great Thetis too,
hid in a veil of bright celestial blue:
I call great Okeanos [Ocean],
and the beauteous train of nymphs,
who dwell in chambers of the main;
Atlas the strong, and ever in its prime, vig’rous Aion [Eternity],
and Chronos [endless Time];
The Styx [goddess of the underworld river], and Meilikhoi [placid Gods] beside,
and various Daimones, that o’er men preside;
Illustrious Pronoia [Providence],
the noble train of daimon forms, who fill th’ ætherial plain;
Or live in air, in water, earth, or fire,
or deep beneath the solid ground retire.
Dionysos and Semele the friends of all,
and white Leucothea [goddess who protects sailors] of the sea I call;
Palæmon [sea god] bounteous, and Adrasteia [nymph] great,
and sweet-tongu’d Nike [Victory], with success elate;
Great Asklepios, skill’d to cure disease,
and dread Athene, whom fierce battles please;
Brontoi [Thunders] and Anemoi [Winds] in mighty columns pent,
with dreadful roaring struggling hard for vent;
Attis [consort of Kybele], the mother of the pow’rs on high,
and fair Adonis [mortal lover of Aphrodite], never doom’d to die,
End and beginning he is all to all,
these with propitious aid I gently call;
(Note that the last few verses are an invocation to Hekate and have been separated.) Don’t forget to journalize your experiences.
Day 2: Agathos Daimon
The second day of the lunar month is sacred to Agathos Daimon [Agathodaimon] (“Good Spirit”), a household spirit who appears as a snake, responsible for the protection of the household, bringing good luck, protection, and divine assistance.
On a daily basis, a few drops of unmixed wine (or more appropriately in this day and age, whatever beverage was being drunk) were poured on the ground (or a planter pot) as a libation to Agathos Daimon at the end of the meal. On this day, however, no compromise should be made, and unmixed wine should be poured out as a libation to Agathos Daimon.
Orphic Hymn LXXII. To the Daimon, or Genius
The Fumigation from Frankincense.
Thee, mighty-ruling, Daimon dread,
I call, mild Zeus, life-giving, and the source of all:
Great Zeus, much-wand’ring, terrible and strong,
to whom revenge and tortures dire belong.
Mankind from thee, in plenteous wealth abound,
when in their dwellings joyful thou art found;
Or pass thro’ life afflicted and distress’d,
the needful means of bliss by thee supprest.
’Tis thine alone endu’d with boundless might,
to keep the keys of sorrow and delight.
O holy, blessed father, hear my pray’r,
disperse the seeds of life-consuming care;
With fav’ring mind the sacred rites attend,
and grant my days a glorious, blessed end.
Don’t forget to journalize your experiences.
Day 3: Athene
On the third day of the lunar month, the Tritogeneia is celebrated, which is sacred to the goddess Athene. Athene presides over wise counsel and heroic endeavor, war and defense of the city, as well as crafts such as weaving and pottery.
While Agathos Daimon was responsible for the protection of the household, Athene was the patron and protector of Athens, and thus all Athenian households that made up the community. The third day thus builds on the protection obtained on the second, but has more of a community focus. This is a day to become involved in the community. Investigate whether there are any urgent needs that the community has and address those. This could mean assisting neighbors or even strangers. But it could also mean involvement in various community projects, particularly involving those who are less fortunate, like the elderly, the homeless, or veterans.
Orphic Hymn XXXI. To Athene
No Fumigation given.
Only-Begotten, noble race of Zeus,
blessed and fierce, who joy’st in caves to rove:
O, warlike Pallas,
whose illustrious kind, ineffable and effable we find:
Magnanimous and fam’d, the rocky height,
and groves, and shady mountains thee delight:
In arms rejoicing, who with Furies dire and wild,
the souls of mortals dost inspire.
Gymnastic virgin of terrific mind,
dire Gorgons bane, unmarried, blessed, kind:
Mother of arts, imperious; understood,
rage to the wicked, wisdom to the good:
Female and male, the arts of war are thine,
fanatic, Drakaina [female serpent or dragon], divine:
O’er the Phlegrean giants [Zeus transformed two forest creatures into monkeys] rous’d to ire,
thy coursers driving, with destruction dire.
Tritogeneia [sprung from the head of Zeus], of splendid mien,
purger of evils, all-victorious queen.
Hear me, O Goddess, when to thee I pray,
with supplicating voice both night and day,
And in my latest hour, peace and health,
propitious times, and necessary wealth,
And, ever present, be thy vot’ries aid,
O, much implor’d, art’s parent, blue-eyed maid.
If you want more prayers, add Homeric Hymns 11 and 28. Don’t forget to journalize your experiences.
Day 4: Herakles, Hermes, Aphrodite, and Eros
The fourth day of the lunar month is quite busy as one hero who became a god and three deities are celebrated.
Herakles
Herakes was a hero worshipped as the divine protector of mankind, and was known for his sporting prowess as well as his strength and determination.
Herakes can be honored by engaging in Olympic style sporting events, particularly those that involve strength or fighting ability. It is also a day to tap into the drive of Herakles and not give up on any projects undertaken, regardless how difficult they may seem.
Orphic Hymn XI. To Herakles
The Fumigation from Frankincense.
Hear, pow’rful, Herakles untam’d and strong,
to whom vast hands, and mighty works belong,
Almighty Titan, prudent and benign,
of various forms, eternal and divine,
Chronos [Father of Time], the theme of gen’ral praise,
ineffable, ador’d in various ways.
Magnanimous, in divination skill’d
and in the athletic labors of the field.
’Tis thine strong archer, all things to devour,
supreme, all-helping, all-producing pow’r;
To thee mankind as their deliv’rer pray,
whose arm can chase the savage tribes away:
Uweary’d, earth’s best blossom, offspring fair,
to whom calm peace, and peaceful works are dear.
Self-born, with primogenial fires you shine,
and various names and strength of heart are thine.
Thy mighty head supports the morning light,
and bears untam’d, the silent gloomy night;
From east to west endu’d with strength divine,
twelve glorious labors to absolve is thine;
Supremely skill’d, thou reign’st in heav’n’s abodes,
thyself a God amid’st th’ immortal Gods.
With arms unshaken, infinite, divine, come,
blessed pow’r, and to our rites incline;
The mitigations of disease convey,
and drive disasterous maladies away.
Come, shake the branch with thy almighty arm,
dismiss thy darts and noxious fate disarm.
If you want more prayers, add Homeric Hymn 15.
Hermes
Hermes presides over travel, trade, communication, athleticism, diplomacy, cunning, thievery, functioning as a psychopomp, and animal husbandry.
Hermes can be honored by engaging in any of the activities in his domain. This includes gambling and public speaking. It can also include visiting the dying in hospital and helping them cross over.
Orphic Hymn XXVII. To Hermes
The Fumigation from Frankincense.
Hermes, draw near, and to my pray’r incline,
angel of Zeus, and Maia’s son divine;
Studious of contests, ruler of mankind,
with heart almighty, and a prudent mind.
Celestial messenger, of various skill,
whose pow’rful arts could watchful Argus [hundred-eyed giant] kill:
With winged feet, ’Tis thine thro’ air to course,
O friend of man, and prophet of discourse:
Great life-supporter, to rejoice is thine,
in arts gymnastic, and in fraud divine:
With pow’r endu’d all language to explain,
of care the loos’ner, and the source of gain.
Whose hand contains of blameless peace the rod,
Corucian, blessed, profitable God;
Of various speech, whose aid in works we find,
and in necessities to mortals kind:
Dire weapon of the tongue, which men revere, be present,
Hermes, and thy suppliant hear;
Assist my works, conclude my life with peace,
give graceful speech, and me memory’s increase.
If you want more prayers, add Homeric Hymns 4 and 18 (4 is extremely long).
Aphrodite
Aphrodite presides over beauty, love, pleasure and procreation.
The primary way to honor Aphrodite is through love. Appreciate your existing relationships or start new ones. Be more loving toward those you interact with and cultivate compassion. Appreciate beauty through music, painting, sculpture, and even through nature. Beautify your immediate environment with perfume, flowers, and works of art.
Orphic Hymn LIV. To Aphrodite
Ourania [Heavenly], illustrious, laughter-loving queen,
sea-born, night-loving, of an awful mien;
Crafty, from whom Ananke [necessity] first came,
producing, nightly, all-connecting dame:
’Tis thine the world with harmony to join,
for all things spring from thee,
O pow’r divine.
The Moirai [triple Fates] are rul’d by thy decree,
and all productions yield alike to thee:
Whate’er the heav’ns, encircling all contain,
earth fruit-producing, and the stormy main,
Thy sway confesses, and obeys thy nod,
awful attendant of the brumal God [Dionysos or Bakkhos]:
Goddess of marriage, charming to the sight,
mother of Eortes [mother of Loves], whom banquetings delight;
Peitho [source of persuasion], secret, fav’ring queen,
illustrious born, apparent and unseen:
Spousal, lupercal, and to men inclin’d, prolific,
most-desir’d, life-giving, kind:
Great scepter-bearer of the Gods,
’Tis thine, mortals in necessary bands to join;
And ev’ry tribe of savage monsters
dire in magic chains to bind, thro’ mad desire.
Come, Cyprus-born, and to my pray’r incline,
whether exalted in the heav’ns you shine,
Or pleas’d in Syria’s temple to preside,
or o’er th’ Egyptian plains thy car to guide,
Fashion’d of gold; and near its sacred flood,
fertile and fam’d to fix thy blest abode;
Or if rejoicing in the azure shores,
near where the sea with foaming billows roars,
The circling choirs of mortals, thy delight,
or beauteous nymphs, with eyes cerulean bright,
Pleas’d by the dusty banks renown’d of old,
to drive thy rapid, two-yok’d car of gold;
Or if in Cyprus with thy mother fair,
where married females praise thee ev’ry year,
And beauteous virgins in the chorus join,
Adonis [mortal lover of Aphrodite] pure to sing and thee divine;
Come, all-attractive to my pray’r inclin’d, for thee,
I call, with holy, reverent mind.
If you want more prayers, add Homeric Hymns 5, 6 and 10 (5 is extremely long).
Eros
Eros presides over love, instilling love in the hearts of the gods and men, and is a companion of Aphrodite. Eros can also be seen as the ideal side of Greek pedophilia, who “brings to boys sometimes a flower, a lyre, or a hoop, who addresses them with lively gesture or impetuously hurls himself down upon them: an ideal representation of the wooing of men in love.” 256
Some have differentiated the domain of Eros from that of Aphrodite by saying that hers was to rule over the love of men for women while associating Eros with the love of men for young men.
Some modern practitioners maintain the male-male associations of Eros, and employ depictions of him as a young man. Alternatively, Eros may be honored through love, alongside Aphrodite. Becoming a matchmaker in this case would be very appropriate. A respect of the LGBT community is mandatory. Personally, I honor love in all its expressions so long as it is between two consenting adults, so my preference is for an inclusive approach toward Eros.
Orphic Hymn LVII. To Eros [Love]
The Fumigation from Aromatics.
I Call great Eros, source of sweet delight,
holy and pure, and lovely to the sight;
Darting, and wing’d, impetuous fierce desire,
with Gods and mortals playing, wand’ring fire:
Cautious, and two-fold,
keeper of the keys of heav’n and earth, the air, and spreading seas;
Of all that Deo’s [an epithet of Demeter] fertile realms contains,
by which th’ all-parent Goddess life sustains,
Or dismal Tartarus [the great pit beneath the earth] is doom’d to keep,
widely extended, or the sounding, deep;
For thee, all Nature’s various realms obey,
who rul’st alone, with universal sway.
Come, blessed pow’r, regard these mystic fires,
and far avert, unlawful mad desires.
Don’t forget to journalize your experiences for each of the deities worked with.
Day 5: Rest
There are no deities scheduled for this day. If you are not already doing so, you should try the daily meal-based offerings in the Personal Practice—Daily Observances chapter.
Just because this is a “rest” day doesn’t mean you shouldn’t journal your meal-based offerings—what you used and what you experienced.
Day 6: Artemis
Artemis presides over hunting, wilderness and wild animals, childbirth, protecting girls until marriage, as well as bringing sudden death and disease.
Artemis can be honored by caring for, and interacting with, the environment. Hiking, cleaning pollution, and engaging in wildlife protection are all very appropriate. When out in the wild, be very aware of your surroundings and engage your senses. Those who routinely hunt should consider going on this day, but be respectful of the animal that is killed. I personally do not think that inflicting sudden death and disease is an appropriate way of honoring Artemis.
Orphic Hymn XXXV. To Artemis
The Fumigation from Manna.
Hear me, Zeus’ daughter, celebrated queen,
Bromia [Mount Nysa Nymph] and Titan, of a noble mien:
In darts rejoicing and on all to shine,
torch-bearing Goddess, Dictynna [Britomartis—virgin goddess of hunting and netting] divine;
O’er births presiding, and thyself a maid,
to labor-pangs imparting ready aid:
Dissolver of the zone and wrinkl’d care,
fierce huntress, glorying in the Sylvan [pastoral] war:
Swift in the course, in dreadful arrows skill’d,
wandering by night, rejoicing in the field:
Of manly form, erect, of bounteous mind,
illustrious daimon, nurse of human kind:
Immortal, earthly, bane of monsters fell, ’Tis thine;
blest maid, on woody hills to dwell:
Foe of the stag, whom woods and dogs delight,
in endless youth who flourish fair and bright.
O, universal queen, august, divine, a various form,
Cydonian [city in Crete] pow’r, is thine:
Dread guardian Goddess, with benignant mind auspicious,
come to mystic rites inclin’d
Give earth a store of beauteous fruits to bear,
send gentle Peace, and Health with lovely hair,
And to the mountains drive Disease and Care.
If you want more prayers, add Homeric Hymns 9 and 27. Note that a different translation of this Orphic Hymn lists powdered frankincense rather than manna as the fumigation. Don’t forget to journalize your experiences.
Day 7: Apollon
Apollon presides over prophecy and oracles, healing, music and song, poetry, archery, protection of boys, as well as bringing plague and disease.
Apollon can be honored by practicing a form of divination; tending to, or visiting, the sick; playing an instrument or listening to music; reading or writing poetry; practicing archery; or assisting the boy scouts or some other organization that works with boys.
Orphic Hymn XXXIII. To Apollon
The Fumigation from Manna.
Blest Paian [title of Apollon], come, propitious to my pray’r,
illustrious pow’r, whom Memphian tribes revere,
Slayer of Tityus [giant who assaulted Leto], and the God of health,
Lycorian [sanctuary of Zeus] Phœbus [= bright, forename of Apollon], fruitful source of wealth.
Spermatic, golden-lyr’d,
the field from thee receives its constant, rich fertility.
Titanic, Grunian [temple of Apollon], Smynthian [town with many mice which are one of his symbols], thee I sing,
Python-destroying, hallow’d, Delphian king:
Rural, light-bearer, and the Muse’s head,
noble and lovely, arm’d with arrows dread:
Far-darting, Bacchian, two-fold, and divine,
pow’r far diffused, and course oblique is thine.
O, Delian [Apollon was born on Delos] king,
whose light-producing eye views all within,
and all beneath the sky:
Whose locks are gold, whose oracles are sure,
who, omens good reveal’st, and precepts pure:
Hear me entreating for the human kind,
hear, and be present with benignant mind;
For thou survey’st this boundless æther all,
and ev’ry part of this terrestrial ball
Abundant, blessed; and thy piercing sight,
extends beneath the gloomy, silent night;
Beyond the darkness, starry-ey’d, profound,
the stable roots, deep fix’d by thee are found.
The world’s wide bounds, all-flourishing are thine,
thyself all the source and end divine:
’Tis thine all Nature’s music to inspire,
with various-sounding, harmonising lyre;
Now the last string thou tun’st to sweet accord,
divinely warbling now the highest chord;
Th’ immortal golden lyre, now touch’d by thee,
responsive yields a Dorian melody.
All Nature’s tribes to thee their diff’rence owe,
and changing seasons from thy music flow
Hence, mix’d by thee in equal parts,
advance Summer and Winter in alternate dance;
This claims the highest, that the lowest string,
the Dorian measure tunes the lovely spring
Hence by mankind, Pan-royal, two-horn’d nam’d,
emitting whistling winds thro’ Syrinx fam’d;
Since to thy care, the figur’d seal’s consign’d,
which stamps the world with forms of ev’ry kind.
Hear me, blest pow’r, and in these rites rejoice,
and save thy mystics with a suppliant voice.
If you want more prayers, add Homeric Hymns 3 and 21 (3 is extremely long). Note that a different translation of this Orphic Hymn lists powdered frankincense rather than manna as the fumigation. Don’t forget to journal your experiences.
Day 8: Poseidon and Theseus
The eighth day of the lunar month celebrates Poseidon and Theseus.
Poseidon
Poseidon presides over the sea, rivers, flood and drought, earthquakes, and horses.
Poseidon can be honored by visiting the seaside and perhaps going out in a vessel. It would be appropriate to support seafarers, campaign to preserve marine life and also against ocean pollution. Swimming, diving or engaging in a water sport are fun ideas. Finally, there is the option to ride a horse. Be mindful of Poseidon’s power over the mighty ocean and over earthquakes.
Orphic Hymn XVI. to Poseidon
The Fumigation from Myrrh
Hear, Poseidon, ruler of the sea profound,
whose liquid grasp begirts the solid ground;
Who, at the bottom of the stormy main,
dark and deep-bosom’d, hold’st thy wat’ry reign;
Thy awful hand the brazen trident bears,
and ocean’s utmost bound, thy will reveres:
Thee I invoke, whose steeds the foam divide,
from whose dark locks the briny waters glide;
Whose voice loud founding thro’ the roaring deep,
drives all its billows, in a raging heap;
When fiercely riding thro’ the boiling sea,
thy hoarse command the trembling waves obey.
Earth shaking, dark-hair’d God,
the liquid plains (the third division) Fate to thee ordains,
’Tis thine, cairulian [cerulean or caerulean, a blue hue] daimon,
to survey well pleas’d the monsters of the ocean play,
Confirm earth’s basis, and with prosp’rous gales
waft ships along, and swell the spacious sails;
Add gentle Peace, and fair-hair’d Health beside,
and pour abundance in a blameless tide.
If you want more prayers, add Homeric Hymn 22.
Theseus
As promised, we have Orphic Hymns to all the deities in the lunar cycle. Theseus, however, was a hero, and unfortunately missed out.
Theseus was the founding hero of Athens, and was considered as their own great reformer.
There is an Ode to Theseus by Bacchylides, who was a fifth-century-BCE Greek lyric poet. It is titled Ode 17 (Dithyramb 3) “Youths, or Theseus” and is available online.
If you’re not Greek, then reflect on the founder(s) of the nation you live in.
Don’t forget to journalize your experiences and the steps you took to honor the god Poseidon and the hero Theseus.
Days 9–28 or 29 Daily Meal-based Offerings
If you are not already doing so, you should perform the daily meal-based offerings in the Personal Practice—Daily Observances chapter. The emphasis should be on integrating these as seamlessly as possible into your daily routine. When eating out it probably will not be possible to make offerings, so let common sense be your guide.
By this stage, it will come as no surprise that you should briefly journalize your meal-based offerings—what you used and what you experienced.
Review
Now it is time to reflect on the experiences of the trial lunar month.
You have had at least three weeks of daily meal-based observances. Review your daily journal entries. How tangible were the presences of Hestia, the Good Daimon, Zeus, and Apollon? Does your home feel any different? Do you feel somewhat closer to the divine (in an emotional sense) and perhaps safer?
What about the deities experienced on a one-off basis? How tangible were their presences?
The more these rituals are repeated, the more tangible the results become. Those who regularly work with the deities establish a bonded relationship with them. The deities will come to those who earnestly seek them with open hearts.
Once a practitioner develops a relationship with a deity, they can then start channeling information apparently from that deity. That information may, or may not, be consistent with existing myths. UPGs should not be ignored by those that receive them, but rather recognized as being of a solely personal nature.
Would you like to experience more of the deities? Then perhaps you should work the annual festivals in the Athenian calendar (see Experiencing the Annual Cycle—Athenian Festival Calendar). This is the traditional approach to use. Once you’ve worked through at least part of it, you’ll be in a better position to decide whether you wish to stay with it or improvise.
I realize that some people will not have the patience to work through the calendar for an entire year, but will want results much sooner, especially if there are specific deities that they wish to experience. I would much rather have people working with the deities in a nontraditional sense, by using nontraditional days and/or nontraditional methods, than not working with the deities at all.
|
Day 30 |
Hekate |
Reflection and introspection |
|
Day 1 |
Noumenia—All deities |
New beginnings |
|
Day 2 |
Agathos Daimon |
Protection of the household, bringing good luck, protection, and divine assistance |
|
Day 3 |
Athene |
Tritogeneia celebration: builds on the protection obtained on the second day |
|
Day 4 |
Herakles, Hermes, Aphrodite, and Eros |
Strength, travel, communication, love |
|
Day 5 |
Rest |
Daily meal-based offerings to Hestia, the Good Daimon, Zeus, and Apollon |
|
Day 6 |
Artemis |
Nature |
|
Day 7 |
Apollon |
Divination and the arts |
|
Day 8 |
Poseidon and Theseus |
Seaside |
|
Days 9–29 |
Daily meal-based offerings to Hestia, the Good Daimon, Zeus, and Apollon |
249. Mikalson, The Sacred and Civil Calendar of the Athenian Year, 24, 201; Zaidman and Pantel, Religion in the Ancient Greek City, 102–4.
250. Rice and Stambaugh, Sources for the Study of Greek Religion, 133.
251. Fowler, Plutarch: Moralia, Volume X, 319.
252. Mikalson, The Noumenia and Epimenia in Athens.
253. Taylor, On Abstinence from Animal Food, 2.16.
254. Mikalson, The Sacred and Civil Calendar of the Athenian Year, 15.
255. Ibid., 9.
256. Hans Licht, Sexual Life in Ancient Greece (London: George Routledge & Sons Ltd., 1942), 441.