More Offerings, Better Afterlife

On my temple's Facebook page, I recently posted a poll about a connection between this life and the next in Greek religion, and I asked: Do you think that giving regular offerings and sacrifices will help get you a good afterlife? The results were interesting. 

44% said yes, 44% said no, and 12% were unsure.

Among those who said yes, I myself was included, and I'd like to explain why I think so. Of course, this is my own personal belief. There's nothing that says everyone else has to agree with me, but here is my reasoning. 

The Hellenist gives offerings on a daily basis, or at least they should. I give at least burned incense each morning when I get up and each night before I go to bed. Of course, part of the idea behind offerings is reciprocity, but we must also remember that the more we engage in our spirituality, and the more we interact with Deity, the more we reach our higher selves, leaving more and more of the lower self behind. Therefore, the more the higher self takes over, the better chance we have of a higher existence in the next life. Or, in laymen's terms, a good afterlife. 

The more we give offerings and sacrifices, the more we also gain the attention of the Gods through some of our best-expressed devotion. If one stopped doing offerings and sacrifices, they would likely feel a lack in their spiritual side. But there is one thing that is universally true. Regular offerings and sacrifices keep the Gods in your favor. Thus, the Gods and those who work for them, such as the Judges of the Underworld, may hold you in good regard as well.

Your religion and spirituality is not something you ever finish, as I say. It's always a progress, something you work on every day of your life. 

In the Goodness of the Gods,

I'll see you at the next Herm down the road,

Chris Aldridge.

When Is A Dream From The Gods?

As far back as Homer's Iliad, Greeks and cultures in general have believed that dreams are, or at least can be, messages, signs, omens and even prophecies from the Gods, either for our benefit or not. Even sleep itself is brought by a God (Hypnos), which means that the entire state of being is in connection with Divinity. 

I will start by saying that, in my view, there is one state of dreaming that probably holds less validity than others when it comes to messages. If you have ever awakened early in the morning and then went right back to sleep, you have probably noticed that, during the second phase of your sleep, you dream erratically and randomly. In layman's terms, your dreams are crazy. This is probably the stage in which your dreams are the least meaningful. In my experience, the real dreams come during a complete and restful night's sleep.

When you find yourself in a dream, there are some common indicators that it may be a message from the Gods.

• The dream feels realistic, both in perception and feeling. For example, some have said that they still taste food from a dream upon waking up.
• Normally, they are dreams that you remember, and dreams that make sense. In short, straightforwardness. 
• Finally, they have a meaning or a message, not just randomness in the mind.

One of my own notable dreams that happened to me recently this year involved my dad, an encounter that I could only interpret as a message between me and my parent who has been deceased since 2011. In it, he told me that he was still proud of me and that I was on the right path in life. I had been feeling like a failure because of some significant setbacks that I had suffered previously, but it seems that my dad wanted me to know that I was still a good man. It meant a lot to me.

Sometimes, a dream is just that and nothing more. But they can also be doorways in which Gods, Heroes and even passed friends and family members can communicate with us from the realms beyond us. Why this is, we can only speculate. Perhaps the dream world puts us in a more limbo state in which our consciousness can transcend more. It's a mystery. In any case, we should always listen when they speak.

In the Goodness of the Gods,

we'll see you at the next Herm down the road,

Chris and Anastasia Aldridge.

The Ancient Greeks Had Holy Wars, but For Different Reasons

The concept of a holy or Sacred War did not begin with monotheism. The ancient Greeks had a number of them on the battlefields of Delphi, which was the center of their world.

And some of the Wars were fought for religious freedom itself.

The Wars not only shook and helped shape the ancient Greek world, but who we are as human beings, and our development of warfare in its beginning stages in the West. They also tell us when wars are worth fighting, and even how to avoid physical conflict with one another. And in general, the Sacred Wars are just a fascinating part of ancient Greek history. The reader will find knowledge, mystery, intrigue, and even some humor in the records.

From 595 to 585 BCE, the First Sacred War erupted the turbulent timeline that would filter through many generations of Greeks. The First was also known as the Cirraean War or probably the Kirraean War, named after the City that started it, Kirrha. 

Kirrha was a locality that operated as the harbor of Delphi itself. During this time period, the rise of the Greek City State as we know it, had not come into existence. At best, there were strong tribal regions, such as the Amphictyonic League.

The locality that formed the harbor of Delphi not only began their instigations by abusing and robbing devotees one their way to consult the Oracle of Delphi and pay tribute, but they also tried to seize control of the sacred plain of Apollon, which was never to be cultivated. The League was a confederation of tribes that came together to protect and defend Delphi in the face of this aggression and invasion, which only grew the more it was allowed to persist.

The League declared war on Kirrha, for the purpose of returning Apollon's land and liberating the Delphic Sanctuary to continue its service and work for the Greek world. For ten years, Kirrha was able to put up a stiff resistance, but what probably brought it to an official end and surrender was the first use of chemical warfare in recorded human history. Hellbore, an herb that causes severe stomach pains and diarrhea, was used to poison Kirrha's water supply. Eventually, the people probably simply could not stand anymore. The locality was then breached and destroyed, and its lands taken and given over to the service of Apollon, Leto and Artemis.

Most of the population of Kirrha was killed. The League wanted to make sure that the vanquished would never be able to pose any threat again, so they wiped them from the face of the Earth. Any inhabitants that managed to escape the town or its confiscated lands, made their way to a local mountain region called Kirphe. The final act was to establish the official Games of Delphi, aka the Pythian Games, probably to commemorate the great victory over those who tried to invade the sanctuary and its holy precincts. 

When we look at this war, which would be one of many like it, what do we learn? What is worth fighting for? We would say that the extermination of the entire enemy population was wrong, because most certainly there were noncombatants and people who did not support the acts of aggression against Delphi. The first thing we learn is to judge each person individually. Secondly, that freedom of thought, worship and travel are always worth fighting for, because we cannot be a free people without those qualities. Dictatorships never result in a free, happy or prosperous people. We must always be ready, as free people, to come together, no matter our differences, and oppose the true foe. 

In the Goodness of the Gods,

I'll see you at the next Herm down the road,

Chris Aldridge.

Source: Scott, Michael, Delphi: A History of the Center of the Ancient World, Princeton Publishing, 2014.

Can Heroes Pray For Mortals?

In ancient Greek religion, Heroes form a wonderful and unique part of our spirituality, whether they be Heroes from ancient times or Heroes from one's own personal family who met the criteria. While Heroes do provide a bridge between humans and Gods, they are not merely intercessors, like saints would be to Christians.

Heroes have their own individual wills, personalities, powers and can act entirely of their own accord. Whereas saints do not. They have no ability to act on their own powers. We can worship a Hero and ask for their help entirely as the individual that they are, whereas a saint simply relays one's prayer to deity as their one and only function. Secondly, Heroes do not have to have lived perfect lives. Their Heroism just has to outweigh anything else.

However, the fact that Heroes can have their own functions also means they can do what they are able, and praying is one of those. They no doubt prayed and sacrificed to Gods during their human life, and quite possibly know a said God or Goddess far better than we might at the present time. Most certainly, the Heroes are very practiced in ancient Greek worship and therefore know how to connect with the Gods. It's wise, in my view, to ask a Hero to pray for you. It's certainly not foreign to ancient Greek belief to think that the Gods can act through Beings below them, as it were.

In my personal life, I have 3 main Heroes (which is not to say that I don't pray to others). Those 3 are Theseus, Bellerophon and Ajax (my temple's Patron Hero). I find Ajax to be the one for my interceding specifically, probably because of the nature of His Patronage in my life. But sometimes, when I'm in a very difficult or scary situation, I'll simply say, "Ajax, please pray for me." I might also include, "remember my past sacrifices to you and please pray for me."

And as always, immediately after I finish that one short sentence, calmness and a strong sense of love and assurance descends upon me, as if from the heavens themselves. It's an incredibly unique and beautiful feeling. Of course, asking a Hero for this kind of assistance is all about increasing your chances of gaining the attention of the Gods. Apparently, Ajax can do that extremely well for me, because it never fails to be immediately helpful in changing how I feel or interact with a situation.

Equally important, it's also about devotion, piety and humility, which will always get you a long way with the Gods and Heroes. Some people think they can order Gods around, coerce Gods, and some people even think that they are Gods. But when I say, "Ajax, remember my past sacrifices to you, and please pray for me," I am saying also that I am mortal and there are things which the Higher Powers can do better than me. I am humble in your presence and trust in you. I realize your place above me and accept it as a wise person would.

So in short, I enjoy this as part of my own personal practice. Of course, that's not saying that anyone else has to adopt it for their own. 

In the Goodness of the Gods,

I'll see you at the next Herm down the road,

Chris Aldridge.

The Ancient Chaotic Void Still Exists, But The Gods Fill It

The other night, my wife and I were watching one of our favorite TV series together, and one of the main characters was talking about his unwavering devotion to his religion. He faced so many persuasive opportunities for his own personal gratification, which he desperately longed for, but it was always on the condition that he betray his spiritual convictions, and that he would not do. He basically said that without Higher Powers, nothing else mattered. While the character was not the same religion as us, I could not disagree with his general conclusion.

The ancient Greeks believed that the universe began as Chaos and a vast void, then after a long passing of time, Order came and the void was filled, and in that Order was life, in a nutshell. It's the creation of all that exists today according to the ancient Greeks.

That void was generally conquered by the Gods, but I think the battle between Gods and Chaos can sometimes find itself at a constant. Throughout Greek religion and myth, even though the Gods brought Order, there were still Heroes who had to kill or conquer many things that disrupted the common good of life.

I've said in the past, and meant it, that even if someone offered me a billion dollars on the condition that I renounce the Gods, I would not do it - nor would I even need time to think about it. Because I know that no matter how much material I have, without the Gods there would be a hole that could never again be filled in my life. If all I have is the mere physical, which eventually fades or goes just far enough to indulge the carnal, that won't be enough. I need something eternal.

I think that somewhere inside of me, and in the universe itself, there remains the threat of that vast void, and it will consume if the Gods aren't there. No amount of money or mansions can conquer it. I'm not saying that financial success can't bring a substantial level of happiness, or any said success in the mortal world, but without the Gods, I'm always going to feel a blackness or a bottomless pit inside me somewhere. There is something I long for that the mundane simply cannot satisfy. 

In the Goodness of the Gods,

I'll see you at the next Herm down the road,

Chris Aldridge.

Soul's Journey: Ancient Greek Afterlife from Start to Finish

"Not a man alive can send me to Haides until it's my time, and when it is my time, be I brave or coward, nothing can stop it." - Homer.

During my life as a Hellenist, I have more than once happened upon questions concerning the ancient Greek afterlife. What is it? Why would you want to go there? What happens? What are your goals? The curiosity and desire for possible knowledge never ends, and deservedly so. 

Especially in our time, it's only natural that people be exceptionally wonderous, for not much has been seriously written or thought about on the topic in over 2,000 years, certainly not in a serious religious context. Nevertheless, belief in the old Gods continues to rise and death impacts us all, from the passing of people we know and love to the realization that we will one day join them.

I intended to answer all of those questions and more. Although the interesting factor is that the afterlife is not the primary focus in Hellenism. We believe in an elaborate world full of possibilities, and yet, the beyond is not our primary target. It's also very relevant to say that not all Hellenists believe the same things about it. There is no holy book.

Using my own worldviews along with Greek myth and religion from times forgotten, I will attempt to paint the most vivid depictions possible, from the last breath to the final destination, if there indeed is one.

Section 1: Get Some Coin!

Bad news! Or maybe good depending on how you see it. You're about to take your last breath. Thanatos, the Spirit of death, is here. Hopefully, you're also being visited by Makaria, the Spirit of blessed death. 

But before now, did you ever stop to wonder what it's like to stop existing in your current form? What it's like to go to sleep, only this time, to never wake again?

Some indeed are terrified at the mere thought. Bad news certainly, although Plato said that death isn't the worst thing that can happen to a man. The truth is that you're not dead, your body is. Death is not the ultimate end but a transition. It may, therefore, be inaccurate to call it the afterlife because life does not cease, it simply changes.

Take the air in one last time, then exhale. Your whole life flashes before you, then you blackout. All physicality has ceased. Your current life is over.

Since most people today are not Hellenists, I hope you left instructions. Your body, being dead, is now considered a pollutant upon the living, and anyone who comes into contact with it will need to later cleanse themselves with sulfur to purify their own body and life. Although in today's time, the undertaker will probably bear most of the burden.

At your funeral, coin of proper value will have to be placed with your body. Why? Because soon, in the spiritual world where you now stand, you will meet Charon the boatman, and you'll need that transcendental payment for him to boat you across the rivers, but more on that a bit later.

The good news about the money is that the exchange rate from ancient to modern time is very affordable for even the poorest of people. One coin, or obol, would be placed in the mouth of the body. Today, that value would not even be one USD. So a single golden dollar would suffice. Traditionally, the coin was silver, but gold is worth more, and US currency is backed by gold and silver anyway, so I would say that a golden dollar is enough. There are also rare coins worth more than $1 that can be purchased through the US mint, but it would be very costly and probably not arrive in time. However, paper dollars can be exactly exchanged for gold coin dollars at most banks. The coin can be placed in the mouth, which would be the traditional method.

Why the mouth? It must have been believed that the mouth was the place from which the soul emanated, because part of the coin practice was to seal off the entrance the soul could use to return to this world. It makes sense. The mouth is where the very breath of life comes from. It was time for the soul to pass on and therefore had to be directed into the next realm. And so what better way to make sure the soul can retrieve the ferryman's fee?

I have also heard of coins being placed over the eyes or in the hand of the body, but I think that's more modern than ancient.

Coin Practice Continues Today!

Leaving coins for the dead has, in fact, never left the human condition. If you take a stroll through a large graveyard or cemetery, you may see a tombstone or marker with a variety of coins on it, especially if the deceased was military. The love of War Heroes is very ancient Greek. Heroism on the battlefield also wasn't only reserved for Kings and Generals. All of the Homeric warriors are Heroes, and a City or Locality in the ancient Greek world might even worship a soldier as a Hero if they came from, and died in service of, that City.

Coins left today on graves normally have several meanings depending on the value of the currency, usually having something to do with the visitor's relation to the dead person.

The Funeral

According to ancient Greek customs, your body must go through proper funerary rites. It must be washed and dressed in clean clothing or garments, something that, again, the undertaker would handle today. However, a female member of your family must anoint the body with olive oil.

"I anoint you in the good name of Hermes, the Guide of Souls, and for Haides, Receiver of the Dead."

Believe it or not, much of the same funerary customs in ancient Greece are still observed today in the West. All those years you may have spent as a Christian, not knowing you were performing Greek Polytheistic rites during the funerals of your friends or family.

The cleaning, dressing and laying out of the body for viewing with the feet facing the door and the head resting on a pillow, the area decked with funerary decorations, memorabilia, and emblems of mourning such as wreaths and flowers, the recitation of songs and prayers, accompanying the deceased to their final resting place, and even the feast or reception after, all originated from ancient Hellas. A laurel wreath should also be placed upon your chest. 

However, if it is all ancient Greek custom, your body will not be buried until nightfall, at which time you would have the pall bearers and a procession that includes friends and family. At the gravesite or cremation location, a final funerary speech would be given, hopefully in good praise of you.

The end comes when you are lowered into the ground or set ablaze in cremation. The only thing that will remain of your old self above ground is the tombstone or marker, although you are never completely separated from the living. 

In Greek belief, your grave is a direct link to you in the Underworld or afterlife, and libations can be poured down to you from that very spot. In fact, at the funeral, a declaration is recited to make your memory last forever, and then libations of water, olive oil, milk and honey are made, one for each declaration, then the vessels are broken onto the ground as the pourers turn away from the deceased.

Ideally, your friends and family will maintain religious honors for you each year. But that's their job. Yours is now to start your journey through the Underworld.

On The River Bank

The River Styx waits for you to cross it. While you stand upon the shore, think of all who have passed here before you, and even Achilles Himself who was dipped into the water as an infant. But why water or a river? How does this manifest into a reality of life after death? Simply put, water is not only the element of spirituality, but the eternal, recycling element of life through which all life must travel. Hermes Himself led you to the entrance where the river starts. Now you wait.

The Styx (Hate) in particular stands as a border between the world above and below, or rather, the living and dead. When Charon approaches you in his boat, you will hand over the gold coin that was left with you by friends or family. You can now board and begin your journey, but don't expect to see all rainbows along the way.

If you do not have the coin to pay Charon, there's bad news. You will not be able to board, and you'll have to wait on the shores for 100 years. But if that is indeed the case, look at it this way, you'll have lots of company especially in today's time.

We might modernly interpret this to mean that those who do not cross with Charon, for whatever reason, remain ghosts. In fact, even Plato talked about the phantoms that haunted the tombs and cemeteries around his area in the Dialogue of Phaedo. 

The Underworld is divided by 4 other rivers. These are Akheron (Woe), Kokytus (Wailing), Phlegethon (Fire), and Lethe (Forgetfulness). All of the rivers have something that links them with death. The hate people have for death and dying, the woe and wailing that comes from everyone effected, the fire that destroys and purifies the dead and the living, and the forgetfulness that the soul goes through to forget its previous incarnation or mortal life (perhaps this explains why reincarnated people cannot readily recall their past lives).

Judges of the Underworld

You probably thought you'd be meeting Haides Himself here, but no. He's very Supreme and has lots of lower officers, if you will, to handle the duties necessary; people He can trust and who lived greatly enough to be able to adequately judge the deeds of men. You will eventually face the 3 Judges of the Underworld. They are Minos, Rhadamanthys, and Aiakos. 

These 3 Judges are also given access to different parts of the afterlife or Underworld. Haides entrusts His very keys to Aiakos. Rhadamanthys will be the one deciding if you get Elysion or not (some may consider Elysion to be the same as the Isle of the Blessed). And Minos who normally gets the last vote. 

The very interesting thing about Minos as a Judge of the Underworld is that we don't actually know who he is. Many automatically connect him with the Minos of Theseus, but historians now think that Minos was a dynastic title, not something reserved for only one person. The Minos of the Underworld is therefore technically not identified. Very fascinating and also a little unsettling, to my mind any way.

Where Will You Go?

With 3 Judges, it may not be outlandish to connect them with 3 commonly known realms of the afterlife. If you were a virtuous and pious person, Elysion is your reward, which is basically the ancient Greek version of heaven. It is nothing but an eternity of peace, beauty and bliss. If you were exceptionally bad, Tartaros will likely be your destination, which is the ancient Greek version of punishment and torment (although, as you will see, it's not always eternal). Finally, someone who has been neither good or evil may find themselves a resident of the Underworld or reincarnation.

Er Tells All!

Toward the end of the 10th Book of Plato's Republic, the philosopher describes a man named Er, who had a near death experience, but returned to tell of the amazing parts of the afterlife he had experienced. It is truly a fascinating account, but also very lengthy, so I will do my best to sum it up adequately. 

Er was a solider who fell on the battlefield, but unlike his comrades, he was not completely dead. He recovered, but during the penetration of the other side, he was told that he was to return to the physical world and tell people what he had witnessed.

He described people coming down from heaven and up from the earth, the ones from below being unpurified and the ones from above being holy. The two classes talked with each other about both places, the earthly wanting desperately to reach heavenly, but could not because, presumably, they were still on their journeys below to make up for the injustices they had inflicted on others during their life, each injustice having to be repaid 10 times over.

Er then describes the fate of the most wicked of people, Tartaros. They, he said, had not paid a sufficient penalty and thus heaven rejected them as they tried to go upwards. They were bound by their hands and feet, lacerated, and dragged to the entrance where they would be thrown into the bowels of the gloom. But Er also gives the impression that even if someone is sentenced to punishment, they can ascend after they have served their time.

Er now talks about the many facets of "the light and whorl" which hold all things together in many manifestations, and the souls of the many reaching it over all of heaven and earth. And that among these things, people are given new lives to return to, not always human lives either. Once all was decided, they were immediately launched up into their new births. In other words, Er not only saw people in the bliss of heaven and the atonement of below, but also in reincarnation. 

Of course, keep in mind, this is a very, very brief description; one needs to read the account completely to grasp the true amazement of it all. 

Conclusion

I cannot say for certain what your journey will be, nor mine, when the time comes. But what seems to be a consensus is that whether your next life will be happy, hateful or neutral, or what you may have to go through to get to the life you want, depends on how you have chosen to live the life you're presently in. Keep this in mind always, before every decision, before every action, before every word. Live a pious and virtuous life.

What're my goals? I'd say to reach peace and happiness. That may take a very long time, but that's where I'm headed, friends. 

In the Goodness of the Gods,

I'll see you at the next Herm down the road,

Chris Aldridge.

Sources

Adkins, Lesley and Adkins, A. Roy, Handbook To Life In Ancient Greece, Oxford University Press, New York, 1997.

Hellenic Council YSEE of America, Hellenic Ethnic Religion: Theology and Practice, New York, 2018.

Cooper M. John, Plato Complete Works, Hackett Publishing, Indianapolis, Indiana, 1997.

It's The Size Of Your Devotion, Not Your Altar

It has taken me over a decade to build the beautiful temple and sanctuary that I have today, and I won't pretend for a second that I don't love it. Like anyone, and as the Maxims of Delphi say, I would stand to protect and preserve what is mine. 

But that is certainly not to say that I have always had big and elaborate places of worship. In fact, for most of my Hellenic life up to this point, I've been lucky to have enough space for religious purpose at all. The picture on the left is of my Sphinx Altar, if you will, that I had back in 2018 when I lived in South Beloit, Illinois, only about a year before my wife and I bought the house and land that we have officially built our temple on. 

The altar sat on top of a slim bookcase at the window where sunlight could reach it, and the tools were simply a small brass tripod cup for libation offerings (normally oils), a decorative glass on the far right for digestive libations, a porcelain block for burned sacrifice (normally incense), and a decorative brass plate in the back left for solid offerings like food and valuables. 

It was incredibly small compared to what I have today, and nothing to match any kind of public space. But it was mine, and I made it beautiful with my statues, artworks, and most importantly, my devotion.

There's a wonderful ancient story from Delphi about a very poor man named Hermioneus. Upon his visit to Apollon's altar there, he encountered a very rich man from Thessaly. The rich man showered the God with very expensive and lavish gifts that only the fullest of pockets and bank accounts could accrue, thinking that he surely had the favor of Apollon as a result. 

When Hermioneus came forward to present his gifts, he took from his pouch a mere small portion of field barely and placed it upon the altar. The rich man may have laughed, at least on the inside. But through the Oracle, Apollon spoke, and said that He liked the offering of Hermioneus more.

You see, the rich man was concerned with vanity, whereas the sincere devotion came from Hermioneus. It was nothing for the rich man to give Apollon the best money could buy, because he had all the money. It would be like Jeff Bezos donating ten thousand dollars, knowing that it means absolutely nothing to him. 

But the devotion of Hermioneus meant everything, because it was the best he could give, to do his best, before the Gods. In short, there was character in his sacrifice. It was sincerity not flattery. I highly doubt that Hermineous returned home to a lavish altar or shrine either. You yourself may also raise your hands before a very humble worship space, but remember the story and what it really means to be Hellenic.

In the Goodness of the Gods,

I'll see you at the next Herm down the road,

Chris Aldridge.

In Search of Greek Heroes: Bellerophon

Welcome to the new series I have decided to dedicate my blog to this summer, In Search of Greek Heroes, where I search for the facts and myths behind the greatest Heroes of ancient Greek religion. Today we are looking for the magnificent Bellerophon.

Also known as Bellerophontes, His name means either Wielder of Missiles or Slayer of Belleros. If the latter, it means that this name was given to Him later in life. Therefore, the question would then be, what was His original name? It has been suggested to have been Hipponous. However, this name was also given to other figures in ancient Greek history. It appears to have been a general title for certain kinds of men. If Bellerophon was not His original name, we may never actually know what it was. His birth and death dates remain unknown, but is believed to have lived before Herakles, who, according to some, lived around 1303 to 1259 BCE, which means Bellerophon predates the Trojan War. Writings of Him go as far back as Hesiod and Homer, who lived during the Archaic Age, around 750 to 650 BCE.

According to His story, Bellerophon was the Prince of Korinth (a City that, in Bellerophon's life, was actually called Ephyre), born to Poseidon and the mortal woman Eurynome, who was queen and wife of the King Glaukos. Growing into a man of superb strength, ability and beauty, He was admired by the people of the City, but when He accidentally killed His brother, He was exiled to find a way to purify Himself of the killing, as would have been ancient Greek custom. Murder, and we are lead to believe here, even manslaughter, was considered to be among the worst of pollutants upon a human being, and in order for them to be a blessing to the City or be in the presence of the Gods again, they would have to be purified of the pollution. 

In Argos, He found a man who could and would purify Him, King Proetus. Being restored to good standing as He was, His hard times were just beginning. The king's wife wanted to sleep with Bellerophon, but the Hero refused her, being of such honor to not offend or wrong the man who had given Him such wonderful hospitality and assistance. However, the wife became enraged at the rejection, and falsely accused Bellerophon of raping or attempting to rape her. She demanded that her husband execute Him, but the king did not want the pollution. So he sent Bellerophon to the King of Lycia in Asia Minor with a note saying to kill the young Hero. The King of Lycia also refused for the same reasons. However, The Lycian king thought of a way around the offense. He sent Bellerophon to kill an infamous beast that had been ravaging the countryside, a horrid creature known as the Chimera, half lion, snake and goat.

Athena gave Bellerophon a golden rein by which He could tame the winged horse of the Gods, Pegasos, and use him to destroy the monster. Upon the back of Pegasos, the Chimera was unable to strike Bellerophon in any way. There are conflicting accounts as to how Bellerophon killed the beast. One says He shot it to death with arrows. Another that He placed a clump of lead onto the end of a spear and rammed it down the throat of the fire breathing monster. When it melted, she died. And finally, that He used the lance to stab her to death.

He then returned to Proetus, who was not finished devising ways to kill Him. He sent the Hero on a campaign against the mighty Amazon women whom He also defeated. Nothing the king tried could conquer the young man, and he concluded that He must truly be loved by the Gods. Proetus gave Bellerophon his daughter in marriage. But during His life among mortals, He began to think of Himself as a God, and wanted to fly to Olympos on Pegasos. The horse, however, threw Him off and He crashed back down to Earth. We are told He lived out the rest of His life with His injuries.

Finding Bellerophon isn't an easy task, as traces of Him are not anywhere near as readily available as people such as Alexander for instance. 

One of the most compelling things is the Tomb of Bellerophon that still stands today in Lycia, which is a rock-cut temple tomb near Tlos, an ancient citadel in southern Turkey. This tomb was discovered empty. However, the porch has a relief of Bellerophon slaying the Chimera that can still be seen today. The tomb and those around it are not easily accessible, but people still visit and enter the structures.

The tomb is only dated to the 4th century BCE. However, it's also possible that the remains of the Hero could have later been placed there. Today, we have bodies from Egypt dating back thousands of years. Why couldn't the ancient Greeks or Lycians have had remains that dated back about a thousand? The tomb also appears to hold 4 to 5 chambers, which could have been used for the wife and children of Bellerophon or His descendants. No one knows. It's a place of great mystery and intrigue.

Moving on from the tomb, I decided to look for Bellerophon in the mentioning of regions outside of Greece as well. The Amazon warriors, whom He fought, were thought to be Scythians, as called by the Greeks, who are Iranian in origin. This means they were Persians. So is there any mention of Bellerophon in Persian history or myth? For starters, there are creatures in Persian myth that have a resemblance to the Chimera, those being the Manticore and the Shahmaran. What the Chimera actually was, if something different such as a deformed beast, we may never know, but there are similar mentions of this creature in the myths of the East as well as the West. While  Bellerophon was not found in Persian religion by my research, the creature that is central to His story, we might conclude, was in one form or another.

Bellerophon remains one of the most beloved and worshiped Heroes of ancient Greek religion to this day, where He will continue to be found in the hearts, minds and prayer books of so many.

In the Goodness of the Gods,

Chris Aldridge.

Note To The Reader

Thank you so much for taking time to read my latest writing. Without your viewership, my site would have no purpose. The upper right side column of the site holds some of my best books if you wish to read more of my materials. Thank you again, because while Polytheism and Paganism are growing religions, we are still a minority, and Hellenism is a minority within that minority. Your readership and financial support makes it possible for Hellenists like me to continue helping and representing our religious community and likeminded people. To this day, I have published over 300 posts on history, myth and religious practice for our people. If you have already read all of my books, you may send a donation to my PayPal address at chriswaynealdridge@gmail.com. May the Gods smile on you.

I Faced My Minotaur

It has been said that bravery doesn't mean you're not scared, it just means that you do it anyway. So I hope this story will be a help and inspiration to people on how to cope and face their worst fears. 

Since childhood, I have been terrified of needles. Shots no longer bother me, but one paranoia I still have to this day is blood drawing. So much so that I have refused medical treatment in the past. The last time I had to get it done was 2013, and I went into shock and had to be placed on a hospital bed for several minutes. I would not go through it again until 7 years later, last Friday. As I started with my new doctor in the area, she reviewed my medications and said she wanted to take blood to monitor how they were effecting my system. I didn't want to. In fact, I informed her that it would be best to put me to sleep during the process, because there would be a serious chance I would pass out or become unresponsive. "I can give you something to make you calm and tired, but they won't put you under for a blood draw because it's too big of a risk, " she informed. 

To be blunt, I thought she was a quack, because I had been on this medication for years and no doctor had ever told me that they wanted to monitor my system because of it. However, there were some other health issues I wanted to get checked out just to be safe, all of which could not be done any other way than through blood analysis. So I had a choice, a trial even. I could refuse the blood work and risk my health, or I could do what was needed by fighting one of the greatest monsters of my life. I knew the latter was the bravest and most responsible, but considering my previous results, the real question was, how?

"I'd rather fight a Minotaur," I said to myself. Soon I realized, maybe I was. Perhaps I could do this like a Greek Hero, and fight the monster. It may put a hurting on me, but I decided I would refuse to run from it. I would confront it like a Hellenist. Before leaving that morning, I made sacrifice to Athena for strength. Then I placed my necklace from the Parthenon with Her image around my neck. My wife also volunteered to come with me. I decided not to take the sedative, and not to have the blood taken from my hand instead of my arm, even though I thought this would be easier. I wanted to be brave and have my senses, for only then could I truly say I faced it.

When I entered the clinic, I didn't see myself as walking into a doctor's office. Instead, I was entering a cave where the monster lived. The arts on the walls were cave drawings left by ancient men, and when I approached the lair where the beast resided, I could hear it roar and that was when I was most afraid. But fortunately, a nearby sink provided a natural spring through the cave that I used to calm my nerves and purify myself by running the waters over my hands and arms and praying to Poseidon. Afterwards, there was nothing else left to do but go face the inevitable. 

When I sat down in the chair, I didn't try to see a nurse and a needle before me. Instead, I fought the Minotaur of the lair, and in my mind's eye, I punched him as hard and as many times as I could. When it was over, I fell into my wife exhausted and shaking all over. I had to drink water and hold on to the image of Athena around my neck for a while, but eventually I centered and didn't pass out like I feared. The trauma was over. While I faced much difficulty going through it, I still accomplished the goal by keeping my mind in an ancient Greek mindset. Success doesn't mean you never encounter trouble. It means you make it.

In the Goodness of the Gods,

Chris Aldridge.

Ruins Testify To Greek Resistance of Christianization

We have recently discovered even more evidence that shows ancient polytheists resisted Christianization of their culture.

During my latest reading adventure, which I always love, I had the privilege of coming into contact with a magnificent work that I am enjoying very much, called The Complete Greek Temples by Tony Spawforth. In a nutshell, this amazing work details all forms of ancient Greek temples that have existed, and gives the wonderful architectural, religious, social and political histories behind them. I have not yet completed it, but at this point, I'd not only recommend it, but even place it in my temple's library. Indeed, the importance of temples to ancient Greek life and society cannot be overemphasized. Walter Burkert even calls the Greeks a "temple culture." The temple is as essential to Greek identity as the stars and stripes are to Americanism.

In the book, page 12 interestingly, the author talks about the fact that modern historians tend to think that the ancient Greeks began to lose faith in the Greek Gods around the 4th Century BCE and onward. However, the large scale on which they continued to build their temples during this alleged time frame, tells a far different story. Some were, of course, smaller and bigger than others, and had a range of functions, but they always retained a religious significance among all else. In other words, people who are "losing faith in their Gods," don't continue to build temples to them.

The truth is clear and present. The ancient Greeks, by and large, did not willingly accept Christianity, Monotheism, or lose faith in their Gods. They were forced to give them up and accept Christianity at the hands of a government of massive state pressure.

In the Goodness of the Gods,
Chris Aldridge.

Mental Miasma Is Real

All religions, that I know of, have an emphasis on being clean and pure, especially before religious or spiritual activity. Specifically in Hellenic Polytheism, we routinely practice purification not only of our clothes and bodies before rituals, but also of the altar, altar tools, and offerings themselves. We even clean our statues on a regular basis, sometimes ritually. Nothing is left to chance with negativity or impurity, because we believe that too much negativity or miasma (pollution) on something, in whatever form that pollution may be, can hinder one's connection with the Gods, if not disrupt it completely. This holds dire consequences in both the short and long term. In the short, it may obstruct your ritual activity. In the long run, it can have a profound impact on your relationship with the Gods and therefore your general feelings and attitudes in daily life. The good news is that miasma is normally easily remedied with simple purified sea or sea salt water and good hygiene. The only thing that would require higher measures would be unusual miasma like coming into contact with a dead body. In that case, you might want to use sulfur for purification along with the other elements. A good scrubbing with Lava soap might do the trick.

But I think there is another form of miasma that I myself have experienced, and that may be overlooked in some circles, and that's the pollution of the mind. Mental negativity on the quality of life is not just an opinion, it's scientifically documented. Think about it, the body cannot live without the mind. In fact, you cannot do anything correctly or productively without your brain. If it is in disrepair, you will be too, and the bad part is that a mind which has been damaged a lot or allowed to deteriorate, can take a little while to mend, although it's certainly possible to do so. So what do I mean by mental miasma? It is any ailment of the mind that causes you to lose connection with the Gods or Higher Powers in any way. This normally happens during prayers or rituals, but can impact you at any time. It's really a problem with people who have depression, anxiety or other mental problems, but it also consists of simple negative thoughts entering your consciousness during the given time period that disrupts your connection with the Gods. It can actually make you feel so terrible that you don't feel as if your prayers or rituals did anything, literally a feeling of nothing. It's the worst state you can find yourself in. 

In my own experiences, I have consistently recorded these negative impacts of mental pollution on myself. I have noted, for example, the difference in how I feel during a simple prayer when I have a positive vrs a negative mindset or attitude. The first thing I considered was the building up of negative energy and emotions over time, because these can have a lasting impact on the brain. If you're routinely pessimistic about life, hate people or the world, think negatively of yourself or others, or do things to others or yourself that are negative, that can infect your mind with enough negativity to divide your connection with goodness (the Gods). Or, simply not thinking rightly about the Gods, Higher Powers, or yourself can cause it, and I am not talking about your personal beliefs. I am referring to an attitude of pessimism toward the Gods. If you fear things such as, They aren't listening, they don't care, they don't like me, what if I am wrong or doing something wrong, etc. This will overwhelm you with negative feelings of the mind and body and you won't feel spiritual. Furthermore, if allowed to persist, this is how your mind will be conditioned to respond to all forms of spirituality at any time. You'll find yourself in constant combat for the right to simply be spiritual.

So, the question, is how do we curtail mental miasma? The answer is good news. Quite simply, don't be a negative person in your actions or thoughts, and when it comes time to do rituals or prayers, leave all else behind. In other words, focus and don't let go of it. If you feel it slipping away, just realign back to the former state. Think goodly about the Gods and yourself at all times. The Gods are good, they always do good, there's no evil in them, life is beautiful, I am a good person, I can achieve, etc. These self-statements are typically called affirmations, but depending on how badly your mind has been polluted, you may have to do them several times during the day instead of just once or at a certain time. The important thing to always do when reciting these affirmations is to hold firm. Never let them slip away into any form of doubt or fear, because then all will be lost and you'll have to refocus. Just literally shut it all out, give it no consideration or thought at all. It can be a battle, but eventually, your mind will recondition itself and a positive feeling will happen naturally for you.

In the Goodness of the Gods,
Chris Aldridge.

If you enjoy my blog posts and writings, please keep in mind that I am the author of several Pagan and fantasy books that are sold at very low prices in the right hand column of my website, some of which have been sold around the globe and loved by all who read them.

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A Sense of Faithful Fear

If you base your religion on the views of the ancient Greeks, there's no denying that Greeks do fear, as well as love, the Gods, but it's for a good reason and perhaps not in the way you think.

As a mortal, I find it's natural that I fear a God. Fear isn't something that is directly taught in Greek religion, it's simply there by nature. You should fear a God for the same reason you'd fear a bolt of lightning, or a raging sea, because they are more powerful than you and can wipe you from life in the blink of an eye. A God is also far wiser than yourself will ever be. Fear is the result of a recognition of superior power. But it is the "right" kind of fear because it breeds humility and prudence. Without a good sense of these things, we may find ourselves in more trouble than we can get out of.

Fear does not mean you're not brave, strong or confident, there is simply a fine line between these things and arrogance. For example, saving someone from drowning is brave, strong and confident, but swimming with sharks is dangerous, and you may eventually become drive thru food for a dinosaur. Fear is merely the recognition of your place and limitations. Now some people might ask me, "Didn't the Heroes do things that most people would have considered beyond human limitation?" Yes, they did, but they were sent by the Gods to do something that was possible. They also didn't sink in over their heads. In fact, the Gods routinely provided them with assistance so they wouldn't. Bellerophon couldn't have killed the Chimera without Pegasos (the horse of heaven). A Hero always knows, recognizes, and most importantly, accepts the difference between themselves and the Divine. Being an affront to the Gods is not what it means to be a Hero.

The only time fear is wrong is when it's unwarranted. Fear the Gods because you know they can destroy you, but love them because you know they're kind enough not to, and you will find wisdom. 

In the Goodness of the Gods,
Chris Aldridge.

I Feared Death Until I Knew Haides

Even His worshipers obscured themselves from His sight. No Divine name, arguably, made the Greek heart tremble with fear more than Haides, God of the dead. In popular modern fiction, He is portrayed as a villain and even ignorantly equated with the Christian devil, even though He never served any such function. However, Orpheus calls Him "Excellent," and I include Him in my daily prayers with a smile on my face and joy in my heart.

I grew up Christian, so I have always been a theist, but I feared death immensely until Hellenism. The belief in Jesus never relieved that stifling anxiety, only the ancient Lord of the Underworld did. That's not to say I look forward to dying, or think that this life doesn't matter. Quite the contrary. I have simply come to better understand death. The afterlife is not the focus of Hellenic religion, life is. However, we must also realize that death will one day come, and knowing Haides has given me wisdom instead of fear as many would come to expect.

There is an immense peace I have come to find in and around myself with Haides. Many of you probably had no idea that one of His Epithets is Nekron Soter, which means, "Saviour of the Dead." Into His care, He takes those who have passed on from this life, saving us from the burdens of this world and securing for us a peaceful and intriguing place. There is nothing to fear, for I know I will be going into the hands and realm of a wonderful God. The beauty of Divinity that we experience on Earth, will continue to surround us in the afterlife, and wherever I go, it will be free from the ailments I have lived with. Whether I go to the Underworld, the Isle of the Blessed (Elysium), or the endless possibilities of reincarnation, the ancient Greek God has filled me with a calmness and security that, in some ways, cannot be put into human words. It is literally a language only known to the Gods, and merely felt by mankind.

Dying has been called passing away because it's the most appropriate term. There's actually no such thing as a complete death, only the destruction of the temporary body that we all have. Your body will die, but you will not. Dead, to my mind, is simply a term to identify those whose bodies have went through this process and are now in spiritual form. It's just another step along the path of life.

In the Goodness of the Gods,
Chris Aldridge.

Dualism In Heroism

Readers may look upon my work concerning Heroes and wonder, "Wasn't that Hero actually worshiped as a God?" Indeed, some Heroes did become Deities, such as Theseus and Herakles. Alexander the Great was also worshiped as a God after His death. So why then do we still refer to these men as Heroes? How can one be both a Hero and a God? 

In ancient Greece, Heroes who became Gods could find themselves being revered as both, a theological dualism. For example, there were religious establishments for Herakles as a Hero, and other establishments for Herakles as a God. He was worshiped as both. Likewise, Heroes like Theseus and Alexander can be worshiped as both.

The question then begs, how can they manifest as both? If you ascend from one level to a higher one, you are no longer on that lower level. So how, then, is one both a Hero and a God at the same time or at different times? A God, or even simply someone who has Ascended to a higher level than that of ordinary mortals, is not subject to the same laws or limitations that we are in the flesh. Within the Ascended Ones lies the power to manifest everything that composes their Being. Just as a God or Hero has different epithets, so they can also have various manifestations at their choosing, and do so for many different reasons. For example, Theseus is a Hero, King, Avenger, Sailor, and a Democrat (meaning the founder and supporter of democracy). He turns His head in many different directions to complete Himself. Sometimes, we need a Hero to protect us, other times a God to lead us, although both can do either. Everyone who approaches the altar/shrine of a Hero or God, will be an individual. The Higher Ones know this fact, and therefore, come to each person as they can best understand and communicate, and in the way that can best address the supplications of the worshiper(s). 

We tend to place mortal questions of limitation upon immortal Beings, which is entirely unrealistic. Even after all of these centuries, there are still those among us who think the Gods are simply mortals with some super powers. This is not so, and I think that we will only begin to understand the true being of Divinity when we start realizing that Divinity is not mortal. Ancient Greek Divinity is so immensely vast and powerful, ever-reaching into any part of the universe it wishes, breaking any and all limitations, and transcending any barrier or border.

In the Goodness of the Gods,

Chris Aldridge.

Does Religion Make You More Moral? It Appears So

Lots of people think one does not need religion or spirituality to be moral, but in my own personal life, I can attest to the fact that I am indeed more moral than I would be without Hellenism.

Of course, morality is not always universal. Each person may have their own definition, but every human being has a certain set of values and ethics, no matter what their religious beliefs or lack thereof may be. Even the most faithless person on Earth has morals. They may say, "I think it's wrong to be prejudice" or, "I think it's a virtue to keep your word to people." Those are morals. However, being religious gives us the potential to have many more morals and ethics that we might otherwise not have without it.

Religion or spirituality sets us up to be conscious of the fact that everything we do, and sometimes everything we don't do, has consequences, whether for the good or bad. Whereas if you think there are no consequences, you're more likely to do whatever you think will have no matter on anything. Some people even think that it's only immoral if you get caught, otherwise no one will ever know and it will make no difference. But we, on the other hand, believe the Gods know, that the universe and our own energy knows, and will repay or respond accordingly. For example, when Justice Scalia died, even though I didn't like his politics, I did not speak ill of him. In Hellenism, it's frowned upon to talk bad about dead people or to challenge someone who is not present to defend themselves. This is immoral for good reason, because those who are not here cannot respond to the attacks or defamation. It's a cowardly act and simply low class to spit on someone's grave, even in a metaphorical sense. But there were people who said that it didn't matter because they weren't religious, and they could publicly call him whatever they wanted. I think most of us would consider respect for the dead to be a moral, or to at least not desecrate their grave. Therefore, I had more morality and perhaps honor than my non-religious counterparts.

There have been times in my life when I have had the opportunity and the ability to do something wrong, even to break the law, and get away with it. But I never did because of the Gods and the morals of my religion. I knew it would be an offense to Olympus or a dishonor upon me, and I could not face the Gods or myself that way. My religion has kept me on a path of goodness and virtue in every way.

I'd say that those of us who are religious and spiritual recognize that we have a grander purpose and place in life and the universe, and that the two have meaning far beyond mere flesh and bone. Therefore, we become more conscious of how we behave and the virtue we strive to achieve therein.

In the Goodness of the Gods,
Chris.

The Ease of Constructing a Basic Greek Altar

One thing I love to teach people as a Hellenic priest and writer is how to construct places of worship and carry out rites. One of the reasons I enjoy teaching this is because it's not as hard or costly as some people might think or portray, especially if you're creating what I call "natural altars." It is not a complicated trade whatsoever. Lots of practitioners have really beautiful and elaborate shrines and altars with numerous statues and the like, but these things are not needed to carry out Hellenic worship. All you really need is a basic altar where you can pray, make offerings and sacrifices, and carry out ritual work. The fancy things are nice, and can indeed help with focus, but it's important to remember that the niceties are not what you're worshiping. The Gods, Spirits and Heroes are not statues, temples, or elaborate tapestries and pottery. To connect with the Gods simply because they are the Gods, is the greatest achievement.

As you can see in the picture above, the main altar of my own shrine is a simple stack of stones, which is a traditional structure of the Greek altar. It's a very simple design. These earthly pebbles were purchased for less than $1, but you can also find natural stones probably out in your yard or driveway. You only need to properly wash and cleanse them before making into an altar. Upon this stack of simple natural stones, once dedicated to your worship and the Gods, you can carry out any kind of religious practice that needs or involves an altar or a worship space. Incense can be burned upon it, libations poured, and general offerings placed. It's also very appropriate to recite prayers, hymns and practice worship here. 

So if you want to make a genuine Hellenic altar right now, find yourself a proper and safe surface, go get some natural stones, and cleanse and stack them there. This simple, virtually cost-free method is all you need to begin practicing Greek Polytheism. Everything else can come later in good time as you are able, should you choose. 

To dedicate and officially "open" your natural altar, you might recite a prayer along these lines and light a cone of incense as your first offering to The Dodekatheon at this structure,

Upon this sacred structure,

I request the blessings and recognition of the Gods of Olympus,

that it may now be a holy altar in their honor and glory.

In the Goodness of the Gods,

Chris.

Learning From The Greek Gods: Ares

Today, I received a beautiful new statue of Ares for my family's shrine that I very much love and treasure as I love and treasure Ares, and I think that He is one of the most misunderstood Gods of the Greek pantheon. He appears nowhere on the calendar of Attica, at least none that I have seen. Even Greeks themselves seem to have been wary of Him, probably because of the bloodletting and destruction that war brought, especially in those days when you had to use common weapons and kill someone face to face. War was a dread and a horrific sight. He still, though, occupies a throne on Olympos, which shows that the Greek Gods were not merely put into their places by the Greek mind. Ares was an Olympian by fact, regardless of how much the Greeks liked Him. However, I do think He's largely looked at in the wrong way, which is why I want to discuss Him in this next part of my series on learning from the Greek Gods.

Ares is the God of War and that's about it. He encompasses the physical fighting and strife between armies and mortals and all that is associated with it. But when we think about all that war itself encompasses, and how it has a place in our lives as human beings from time to time, in many forms, we can understand the great importance of Ares and how He plays an influential and decisive role in the universe and the lives of those within. Things are not always completely cut and dry. Sometimes, something is not inherently good or bad. There are times when war can be a good thing. Our own nation, where we are free to worship the Gods free of persecution, and live our lives as Hellenists, was created by war. We had to fight off the British before we could build the United States, and over the years, other enemies have tried to take our freedom as well. We have often waged war to bring about a greater good, which is a free and safe people. War, therefore, can bring good things when war is necessary. We even fight among ourselves as individuals, when we have to wage a battle against someone else to protect ourselves, family or properties. We may desire peace, but that doesn't mean that others will. War is not something we invented. It is part of the human structure of life because it is sometimes necessary for self-preservation.

There are also what I call "metaphorical wars" that we, as humans, wage all the time. These are not fought physically, but are carried out through verbal and other non-physically combative means. For example, sometimes we debate serious issues with other people that we are passionate about, and we feel the need to win that argument for a good, and like Ares, we can sometimes become furious and wrathful in these arguments. We are verbally warring against someone when we do that. And that could encompass Athene as well, but Ares does not have to be excluded. Fighting for what we believe can take on many forms of war, not just physical assaults. If there ever comes a time when mankind no longer wages physical war, Ares will remain important and influential for these reasons.

And lastly, when we are waging our necessary and good wars, we must also remember the part of war that Ares encompasses. He destroys the enemy. He does not show mercy and He does not play around. He comes to annihilate the enemy and claim the victory completely. When we need to save our nation, or protect ourselves and families in one form or another, we should be prepared to go the length necessary that the law will allow to ensure our freedom, safety and preservation. Sometimes, the enemy does not deserve mercy, and it is necessary to make sure they can't make good on future aggression. From Ares, we learn the value of fighting with all of our might for what is dear and valuable, and accepting nothing but the surrender of the enemy of those good things.

In the Goodness of the Dodekatheon,

Chris.

Can Anyone Be A Greek Hero?

This is a question I have thought on quite a lot. The Greek Heroes, who can now be prayed to for help and connection with the Gods, once lived with mortals and were at least half mortal themselves. However, being part divine was not something that was essential in order to achieve Hero status.

"Divine parentage is not a necessary precondition, however much the sons of gods are regarded as heroes. Even a criminal who has met with a spectacular end may become a hero, and an enemy of the state may become its champion and protector after his death" (Burkert, 207).

So, in accordance with historical Greek religion, and my own personal belief and opinion on the matter, yes, anyone can become a Greek Hero. But this presents an even deeper, more detailed question. How does one reach this and under what conditions and attributes would one exist in this after their death? This, to my mind, is the more ultimate question that we can examine here, but perhaps never fully grasp as mortals.

I would first begin by saying that, in order to reach Hero status, one must naturally do things or at least one thing, heroic in their life, perhaps in accordance with ancient Greek standards as well. Fortunately, these standards can expand easily into our own time and world, such as overcoming great challenges, saving lives, defeating great enemies, and/or bringing positive revolutionary change(s). In short, anything that lifts us above what the general population is unable or not willing to do themselves. Those such as Theseus, Bellerophon, Jason, they all fell into these categories.

However, I think it's also important to remember that these categories can take on way more than a singular form. In other words, one doesn't have to save lives by beating a Minotaur. They can save lives by rescuing people from danger or giving aid to a homeless, sick or destitute person who might otherwise perish. They can overcome their own great challenges that have been placed before them, and they can cause great change by doing good things for their society, state, country and/or world. It is one's abilities, courage, willingness and drive to do what is right that creates a Hero. And all or any of those great things achieved, will be what the Hero is called on for my mortals. What the Hero does best, or what they wish to be recognized for, is what they continue to do. So, if someone rescues a person from a burning building, firefighters might pray to them for assistance in that pursuit, or people may pray to them for protection from fires. If someone defends a child or woman from abuse, they might later be prayed to for protection for children and women against aggressors. If one drafts legislation to bring, for example, freedom and equality for an oppressed people, and they get their government to pass it, people could pray to them for assistance in liberating those in any kind of unjust societal bondage. Or, if someone simply has a great enough challenge themselves to overcome and they conquer it, people could pray to them for victory in the same or similar challenges.

I think it's also great to remember, as Walter Burkert points out and as I have believed for a long time, that we can always change and become better than we were the previous days. In Hellenism, we can decide to be better and achieve greatness, despite our past. Someone could go their entire lives being nothing or being less than admirable, and still have the ability to reach for greatness should they choose. We always have the ability to do better. We can even become a Hero.

In Memory of Walter Burkert. 

In the Goodness of the Dodekatheon,
Chris.

Work Cited:

Burkert, Walter, Greek Religion, Harvard University Press, Cambridge, Massachusetts. 1985.