Bibliomancy Divination In Daily Rites

If your Pagan or Polytheistic religion has religious texts, you may find, like myself, that you enjoy a morning rite accompanied by Bibliomancy. It's not just a Pagan tradition, either. Christians do it all the time. I remember when I was southern baptist, my grandmother Faye told me that when I needed to know something for my spiritual, religious and personal growth, that God would guide to the right passage in the bible. Of course, these days, my texts are things like The Iliad, The Odyssey, and various philosophers like Plato.

In short, Bibliomancy involves the practice of finding selected words or passages in a book for answers to a question, normally guided by the hand of a God or another kind of spiritual presence.

The reason I enjoy Bibliomancy probably better than any other form of personal divination, is because of how detailed the message can be when it speaks to you. Instead of producing a card with brief epithets or a stone with a very general marking, you can actually have an entire response a page or more long.

Like today, as I celebrated the monthly observance of Athena's birthday, I used an antique copy of The Iliad in asking Her, basically, "What message might you have for me today, O' Goddess?" I was guided to page 455, which said,

"Cease from the strife! Let godlike Achilles drive from the city right now the Trojans; for what care I for contention and succor? Do not mistreat the Immortals for a mortals' sake. Thus the rage of Xanthus was tamed, but by the dissension of the Gods, the broad earth groaned."

Really, the entire page talked about me allowing myself to have peace in life, to blame mortals for mortal problems and not the Gods, and that the Gods, if angry at anything, are more so upset with the state of the world, not me personally. It was clearly a message for a man who is being too hard on himself as an individual, and to call on the Gods and Heroes to help fight the things that are overwhelming to me. And lastly, that if I am trying to impress the Gods with my own feats, it may be of little consequence to Beings who are far bigger than myself. In other words, once again, don't be so hard on myself.

The advice of the Goddess was a tremendous blessing. I needed it today more than ever, for Her to say those words. She clearly knew my suffering with the hardships of my life, and the ones I have put on my own mind and body. She came in mercy to assure me of the love of Heaven, and this is one of the main reasons I like Bibliomancy. Through the text, She was able to speak to me with direction and precision, because there were many ways that those words could be utilized.

In the Goodness of the Gods,
Chris Aldridge.

Source: Smith, William Benjamin, The Iliad of Homer, The Macmillan Company, New York, 1944. Print. PP. 455.

How To Build Private Prayer Space For All Purposes

Polytheists and Pagans like being private people. The number of solitary practitioners is one of the highest denominations, if you will, in the community. In some Pagan Paths, like Wicca, it's even drawn controversy as to whether or not it's even legitimate for a Wiccan to be without a Coven. So those of us who enjoy our alone time with the Gods and our spirituality are massive. When I built my own entirely private altar just a few days ago, I wasn't even in the market for it when I stumbled upon the marvelous items for it at a local Goodwill store, but I'm always on the lookout for new stuff I can use and design for my pursuits in life. Originally, I went to Goodwill that day because I always try to buy a little something I like each time I get paid, so I was looking for nice decorations for my home.

As you can see from the first picture on the right, I assembled a private altar very nicely, facing the direction of the rising Sun each morning. Of course, the lower wooden stand is the altar for prayer, sacrifice and even festival celebrations for a particular God when necessary. In the center is the incense burner which is the common offering at this altar, on the left a relief of Eos (Goddess of the dawn) and on the right Hemera (Goddess of the day), over shadowed by a golden, metal reef of flowers. At the very top is a central wall niche to finish. The total price for all of it was about $16. That's the reason I always tell Pagans to search for religious items at thrift stores and antique shops. You can find absolutely wonderful things that cost virtually nothing.

Now the altar is for universal purpose. In other words, prayers, worship and rituals regarding any God(s), Spirit(s) or Hero(es) I want at any given time. But there may also be times to focus on one particular Divinity, such as for a festival or personal need, and that's what the wall niche at the top is for. As you can see from the picture on the left, if time comes for this direct focus, I just place a statue, picture or symbol of the God, Spirit or Hero on there. For example, Hephaistos in this picture, and for the purpose of, let's say, celebrating His festival on October 30th called Khalkeia. In this instance, my private prayer space can transform into a temporary altar or small temple or sanctuary of Hephaistos. When the celebrations are finished, I simply take the statue back to the original place I took it from, and the altar then returns to universal purpose. One of the best things about this space besides how cheap it was to make it, is that it does not take up much room at all. It's barely one yard across, and about two yards high.  The lower wooden section also has a lower shelf that can be used for things like prayer and ritual books, solid offerings, libation bowls, and/or to house relics of Gods or Heroes. With this small and very affordable establishment I have built in my own private living space, I can do all things religious that I need to in terms of worship and ritual. 

Don't be afraid to go out and try this for yourself if you need something like I have built, or perhaps more importantly, if you think something like this would be the most practical for you at this time. There is always more than one way to be Pagan.

In the Goodness of the Gods,

Chris Aldridge.

Everyday Environmentalism For The Pagan

As Pagans, and lovers of Nature, we all care about the environment and the Natural World around us, so it's no wonder that many of us consider ourselves strong environmentalists. However, one problem is that the world is a big place, and it's easy for us to find ourselves overwhelmed. But in ancient Greek times, each person, citizen or priest was responsible for their specific precinct, city, sanctuary or temple alone. One person couldn't run the whole Greek land, but with each person doing their part in each little section, the whole land vibrated. I have incorporated this idea into my own personal environmentalist efforts, and I encourage all other Hellenes and Pagans to do the same. Take a look at the picture on the right. This is a very small section of forest behind my home that I decided to sponsor, if you will, and I take regular trips through it to make sure the forest floor and trees are clean. 

On the outside, a forest like this may look presentable and fresh, but you would not believe the amount of trash I pulled from it just today. Look at the picture on the left. And by the way, that big plastic bag I used to hold all the trash was also found in the forest. The forest has two major issues that it has to deal with. One is, of course, careless humans, and the other is the fact that it stands next to a public dumpster, so there's the possibility that trash could accidentally blow through it and land in various places. 

Upon noticing the area being in need, I walked out there and worked as long as it took, releasing much sweat and pain, but eventually I recovered the landscape, and at the end, I praised Artemis and declared my labor as an offering to Her and the woodlands and forests She loves so much. I don't consider just stone and brick structures to be temples of the Gods, but also the woods, rivers, fields, and so on. These things over which the Gods rule are also their temples and sanctuaries, and that's why I, and all Pagans and Hellenes, should work to keep them clean, safe and protected. It took only about 30 minutes of my time, and it didn't require superhuman abilities or machines. Yet, I still cleaned up this entire section of forest all by myself using only my hands, a large bag, and devotion in my heart. I hope all of us will find the same in ourselves for the world around us.

When you have accomplished the work, you will feel amazingly good about yourself. You might even come to discover wonderful natural places that you never knew existed around you. It may also even give you a great sense of pride and belonging in your community. I know when you're laboring, it gets frustrating to think of the fact that you wouldn't have to be out there if people weren't so stupid, and that you will probably have to go out there again in the future because of them. But pray for those people, and be a good example and role model for them. The world is full of followers, not leaders. We need more of the latter.

Note that when deciding to sponsor a piece of natural land that is not specifically your own, make sure that you have permission to be on it. If the land is owned by a private person or company, just ask. Most people probably wouldn't mind giving you permission to clean it up for them. 

In the Goodness of the Gods,

Chris Aldridge.

Theseia ~ A Way To Celebrate The Oktober Rite

On October 8th, Hellenes everywhere will recognize or celebrate the ancient Festival of Theseus, the founder and Hero of Athens and her democracy, and the slayer of the infamous Minotaur monster who devoured innocent young girls and boys of Athens until Minos met the only man who wasn't afraid of him, Theseus.

Years ago, or so it seems, I constructed a rite to the Hero that anyone can practice, not only during Theseia, but any time they like throughout the year, the purpose being to honor and worship the Hero and bring His presence into one's life and/or home. Permission is granted to the Hellenic and Pagan community to use this rite whenever and wherever they like, so long as credit is given to me, its author.

1) To begin the Rite of Theseus, place in the center of your shrine or altar a statue of Theseus, or a picture or representation of the Hero. Do the proper cleansing of the altar, the offerings, and yourself.

2) Light the flame of the altar, which can be as simple as a candle, and recite the following declaration, "I light the flame of the altar, to burn bright with the Spirit of Theseus of Troezen, Hero and King of Athens and the mighty slayer of the Minotaur, Founder of festivals and the unity of the people who gather in His presence."

3) Bring forth and recite the journeys and times of Theseus with the following recitals, and offerings or gifts placed after each reference or invocation.

Journey to Athens

"The long, lost son of Aegeus He was, born in blessed Troezen, and lifting the great stone to find the gifts His father had left behind, and taking them into His possession, the great sword and sandals, to make His journey to blessed Athens, that He may reunite with His father and claim His birthright. Along the way, many enemies and evildoers did He encounter, and thus He slayed them that they may be punished, and the Hellenic people freed. O' Theseus, who brings rescue from evil and ruthlessness, I welcome you as a Savior, and to you sweet fragrance must be given.

(Light The Incense)

Destruction of the Minotaur
"Sailing the beautiful Aegean, Theseus on the sea, mighty Sailor, He bravely traveled to the island of Minos to free the people of Athens from the tyranny of the Minotaur and the oppression of the Minoan monarch. He confronted the half-man, half-bull monster in the endless labyrinth, and struck the beast dead to the floor of the maze. Never again would Athens yield and submit, for Minos now knew the power of Athena's people. Theseus who brings us salvation from tyranny and oppression, I welcome you as Liberator, and for this greatness, a great libation should be poured to you."

(Pour the Libation)

Unification of Attica and the Founding of Panathenaia
"To the region of Attica, scattered and divided, Theseus brought the Union, both of land and people, into the great State of Athens. He founded its historic democracy which has since inspired the free world, He created its brilliant festival of Athena's people known as Panathenaia, and He pushed Athens to the heights of its most glorious and influential times. I welcome you, Theseus, as the great Unity, the Founder of free government, and the Father of our festivals, and in that honor, I give you a beautiful fabric of my home, robes given for a King, to see you with delight and wrap your statue/image in beauty."

(Wrap the Cloth Around)

4) Grand Invocation
"O' Theseus of Troezen, Hero and King of Athens, slayer of the Minotaur, lead me to victory over the monsters in my life, free me of tyranny, and bring me to liberation, through the goodness of the Gods, and the grace of Athena's blessed City."

5) Closing Prayer
"As I bring my holy and sacred rite to a close, I give thanks to Theseus for hearing my prayers, delighting in my gifts, and blessing my home and life with the goodness and freedom that He brings. As Athens declared, Nothing Without Theseus."

(Blow Kiss of Love To The King)

Final Note- Consider finishing the rite or the day with a feast in honor of Theseus.

Also know that I wrote a book on Theseus some time ago. Consider purchasing a copy if you would like to learn more about Him by clicking on this Link.

In the Goodness of the Gods,
Chris Aldridge.

Day With The Druids

Autumn is my second favorite season, summer being the first. So yesterday afternoon, in very beautiful weather, I decided to attend a local Druid gathering, part of the ADF, in Rockford, Illinois, to celebrate the turning of the seasons. One thing that interested me in Druidism is that their central idea is simply a love and reverence for Nature, not necessarily a set theology. While they do call on certain Gods, namely Celtic, a Druid, to my understanding, is not made to take a vow to uphold one specific theological idea or worldview. There are, indeed, Hellenic Druids, and probably Druids who are monotheists or don't have any gods at all. I thought, I can jive with that, because I love Nature too and it doesn't conflict with my Hellenic beliefs at all.

The nearby group, called a Grove in Druid terms, much like a group of Hellenists may be called a Temple or a Demos, is ran by a friend of mine who invited me to attend back when the gathering and ritual was first planned. I had never before attended a Druid rite, so when it began, I was intrigued to see some similarities with Druidism and Hellenism. As within Hellenism, a central burning flame is ignited during the rites, although not necessarily for the same reasons. To the Greek, the fire may symbolize Divine presence, while to the Druid, it may represent one's inner spirit and connection to the Divine Ones.

The Druids invoke Gods who are obviously not Greek, but who rule over the same things that Greek Gods do. In other words, it would be very easy for a Hellene to create equivalences, such as when they called on the Earth Mother and their Forge God named Goibhniu, whom I would call Gaia and Hephaistos. They went on to invoke the Spirits of Nature and the Ancestors, which Hellenists do, and they also venerated their local river as a Divinity. This as well was and is done in Hellenism. In ancient Greece, local rivers and even springs received worship from their locals. The giving of sacrifices and libations were done pretty much the same way as a Hellene might do by pouring or placing them on the ground or in a holy container. So I didn't feel like too much of a foreigner religiously. There were, of course, some cultural differences, like the fact that a Druid's holy drink is ale, and for a Hellene it's wine. The rite was very clearly Irish and Celtic. However, I saw it as an opportunity to not only be Pagan with other Pagans around me, but to learn about another way of life. I didn't see the differences as being enough to build a wall of separation.

There was one particular thing the Druids did that I really enjoyed, and that was the concept of The Well. A fairly large bowl of clear water was set up in the middle of the altar to symbolize this cosmic entity, containing universal holy waters made so by the Kindreds, aka the Spirits of the land, the Ancestors, and the Shining Ones (Gods, Goddesses and Heroes). To take from this Well and into yourself is considered a sacred drink, and once ingested, the blessings of the Kindreds reside within you. We also ate of bread as well with our drink, but this was more on the concept of sharing sacrifice with the Gods, which the Greeks also did. You might remember, the Greeks had a rite of holy ingestion too, though far more complicated in cult setting, that I wrote about some time ago concerning Dionysos, and of course, the Christians took these concepts and ran all the way home with them into their holy communion. But The Well just really made me tingle with intrigue. I am very much a naturalistic person, so my deep love is found in very natural concepts.

I found the entire rite to be quite uplifting, and importantly, thorough. Sometimes, Pagan rites are done in a few simple movements or actions, or they continue through to completion entirely with one or two of the same movements or actions. This one, however, took its time and covered all of its very large, diverse theological and naturalistic bases. It actually taught me some things about ritual structure itself and gave me some new ideas in terms of templates that I might could fill in with Greek religion for my own public rites. I was very impressed with how detailed the Druids were, and how they touched the Divine, Nature and the worshiper on every level possible - mind, body and spirit completely. If there was ever a religion besides Greek that could be called a universal system in that it reaches out to everything, it's that of the Druids.

In the Goodness of the Gods,
Chris Aldridge.

Finding Altars In Nature

In the Pagan community, we often talk about building shrines and altars, but have we ever considered that there are natural altars everywhere around us, that nature Herself has built? It is great that these things exist and that we can find them, since Pagan spirituality is often if not entirely connected to Nature and the Natural Universe. There are essentially four main kinds of natural altars that I myself have come to identify in the soils of the world. The first on the right is one of the most common. You may have to click the picture to enlarge it that you may see the structure, but it's an above ground root system that has ascended a significant portion above the soil. Offerings can be left in the narrow spaces of the roots, or if a libation, drenched over the roots themselves. Water or flavored water is recommended for this kind of altar. Alcohol or too much milk may be bad for the plant system. 

Now because the root system is part of a tree, the natural soil, and perhaps a forest, there are certain Gods tied to them, and these would be the best Gods to honor at these places. The Gods include Artemis, Pan, Demeter, Dionysos and Gaia, or generally speaking, the Dryads or Forest Nymphs. If a specific tree like an oak, olive or laurel, very specific Gods such as Zeus, Athena and Apollon can be honored successfully, since those trees are directly sacred to these Deities. You could even honor local Elemental Spirits at these places by pouring libations to Gnomes or Elves for instance, since they are known to be dwellers of roots and trees.

The second place in nature that makes a great altar, although sometimes requires some assembly, is a rock formation, like the picture on the left. As far back as ancient times, and still today, Pagans and Polytheists used/use stacks of natural stones as altars over which they pour libations. In my own religious past, I've also burned incense upon them. Some formations, obviously, are quite larger than others. You may encounter a massive protruding ledge or boulder in a park or forest, or as with the picture, you could simply come upon a few small pebbles that can be stacked or brought together into formation. Some people have even taken stone to craft their own unique altars, likes ones I have seen at Pagan sanctuaries. A raised stone or rock surface is a natural altar. Any God, Spirit, Hero, Deified Mortal or Ancestor can be honored upon these structures.

The third place for a natural altar is one of my favorites, and is probably very easy to locate if you live in an area with forests or a good tree population, and that is a simple tree stump, left over after a tree has fallen or been cut down. The picture on the right will give you a good example. Many may think of stumps as being quite large, but they can be of any mass, big or small. They make great natural altars because of their often flat surfaces and various openings, which can be used to receive libations, or hold offerings or burning incense on their surfaces. Because they are attached to the ground, you could even designate and ordain such a place as your worship area if it rests on your own land. And once again, it's very fluid in spirituality. Anyone can be honored upon them. 

Finally, the last natural area is not so much an altar, but rather a depositing area, and that's a natural hole in the ground, like the picture on the left. Offerings can be left in them and libations poured. Since it's basically the beginning of a tunnel underground, Chthonic or Underworld Gods should be honored through them, such as Haides, Hermes, Persephone, Hekate, and Charon. Spirits of the dead such as Ancestors, Passed Loved Ones, and Heroes can also receive offering here. And Nature Spirits or Elementals can be offered to through underground regions, such as Dwarves. However, there is something very important to remember with these places. Make sure you can see the bottom of the hole, that the floor of it is visible. This probably means that no small animals live in it, and therefore you won't risk drowning a poor creature or being bitten by it. If there is a bottom that is visible, this won't be a problem. Even if the small opening is the home of a creature who is presently not there, the liquid will soak down into the earth and not bother them when they return. It would also be a great place to burn incense in. If you still don't feel comfortable doing it, you can always dig your own small opening in the ground for temporary use.

There is as well something called a tree clearing, a place in a thick forest that has no trees, where trees are noticeably absent. You can see trees around you, but there is perhaps a 15 to 20 foot radius where there are none. These will normally be marked by lush grass, flowers or other natural growths, and are great sanctuaries for Pagan activity. These areas are naturally formed, not man-made, which is an important factor. There are some places in the forest where the trees just didn't grow or grow as much, and this is a proper clearing for the Pagan. An immediate or recent man-made clearing is not natural, and therefore not Pagan. It could even harbor negative energy or angry Spirits. A man-made clearing will usually be identifiable by the presence of freshly cut wood, downed trees, and no vegetation. The ground will usually be covered in mud or straw. While the forest and plants can and will return over time, it's not an immediate place to revere or enter.

With all that being said, it's also entirely possible to build a natural altar yourself from natural material, such as digging your own burrow like I said, arranging stones, or even stacking loose roots or sticks themselves. When I lived in Thomasville, North Carolina and was just starting to get into Paganism, I actually built an altar to Artemis in the forest beside my home, which I still have records of in an old Witch Almanac I had at the time. It was a collection of three massive and hollow branches that had somehow ended up twisted together on the forest floor. I creatively propped them up against a nearby tree near its base, and from there, I declared it to be an altar of the Forest Goddess Herself. As far as I know, it is still there 10 years later.

Don't forget that you can use the locations of the structures, and the structures themselves, to focus on Deity. You have the examples above in the 2nd and 5th paragraphs, but there can also be a number of other things to consider. For example, if next to a well, spring, river or ocean, invoke Poseidon, Aphrodite, Amphitrite, and/or the number of fresh and saltwater Spirits and Nymphs, such as the Nereids (saltwater) or the Naiads (freshwater). If near a place of forge, workmen or craftsmen, honor Hephaistos or the Creation Forces known as the Kabeiroi. If on or near a place where battles took place, Ares or the Spirit of courage Alke. If certain animals inhabit the area, like female cows who have not yet given birth, focus on Hera. There are a number of identifications all around a given place if you look.

There are a few notes to remember about natural altar areas. For one, root systems, trees, groves and burrows can be dwelling places or sanctuaries of Nature Spirits or Elementals. It's important to show proper respect when approaching these places and doing things in or around them. Be hospitable not presumptuous. In ancient Greek times, not only were the Gods everywhere, but also Spirits at every corner. Finally, use common sense safety measures. Although highly unlikely to cause a spreading fire, make sure you don't leave burning incense unattended, or try to roast something upon dry wood. Keep the offerings simple and manageable, staying always respectful, and it will remain a wonderful place to engage the Pagan Universe.

In the Goodness of the Gods,

Chris Aldridge.

Good & Affordable Daily Libations

Since ancient times, the Gods, Spirits, Heroes and Deified Mortals have been given a vast array of libation offerings, as it is one of the simplest and easiest forms of religious practice, and also one that can be done in abundance. Everything from pure water to the best wines, beers and milks have been splashed upon rocky altars and modern shrine blocks and bowls. However, many of us in the Hellenic and Pagan community today don't normally find ourselves able to buy extravagant wines every other day or to release most of the milk in our refrigerator, and yet, we also wish to give something a little nicer than clean water all the time. We want something that tastes good, that can be made in abundance for each day, and that will not break our banks. This is not an illegitimate concern. By getting the most out of something, we will be able to do more of it.

As a priest, I myself am always on the lookout for the many diverse ways possible to honor the Gods. I have found that Crystal Light is one of my favorite materials to create libations with. They are sold in various flavors, and a container can be bought at the dollar store or Walmart for two to three dollars, not expensive at all. Each container holds 6 packets, and one packet alone can create a 2 to 2.6 liter jug of sweet drink. In short, a large abundance of sweet libation supply can be easily and affordably created. Once made in a jug, carton, pitcher or container of some sort, place it in the refrigerator for cooling (it will taste the best this way). Depending on how much you pour out at one time, you will have a long lasting supply for religious practice. You don't have to pour out an entire glass for one Deity. I actually put my libation into a smaller container, like the one you see on the right. From there, a small stream is released for each offering. In doing it this way, I am able, for example, to give an offering to all 12 Olympians plus Hestia without running out. This one small container holds enough for the entire job. If using Crystal Light, or something similar, it will be a very long time before I have to replenish my central supply, and when that times does come, I will be easily able to do so because of how affordable the substance is.

When faced with financial costs in your religious practice, or a limited number of supplies, there are always barriers you can break, and places where you can meet yourself in the middle, if you look hard enough.

In the Goodness of the Gods,

Chris Aldridge.

The Controversial Subject of Animal Sacrifice

It's no secret to history, and no doubt to any logical mind, that the ancient Polytheists (not just Greeks) participated in the practice of animal sacrifice to their Gods, and not in small amounts. At the Panathenaia, for example, Athena received a sacrifice of 100 oxen, which were then used in a great banquet to feed the worshipers. There are also vase paintings from around 500 BCE that show bulls being led to the altar of Athena for sacrifice, with the Goddess lording over the procession. While people in mainstream society, and even many modern Pagans, may find the act to be cruel at best, what does animal sacrifice really entail? What is the reality of it all? Are we really appalled by it, or are we just being reactionaries to something that has been made taboo? Is our condemnation of it real, or manufactured?

I think I am first safe to say that most Pagans, and Hellenic Polytheists like myself, do not practice animal sacrifice today for a number of reasons. One, the expense. Two, many of us don't feel the need or the desire to go through such pains. And three, there's no need to sacrifice an animal when any meat you like can be picked up fresh at the grocery store and placed on the altar of the God you wish to offer to. It is far cheaper, far less burdensome, and far less messy. We are just as, if not more content, by pouring libations, burning incense, and giving general foods and goods to our Gods. On the other hand, there is also no law in the United States that forbids the sacrifice of livestock for religious purposes. The US Supreme Court ruled, by all 9 Justices, that animal sacrifice for religious purpose is protected under the 1st amendment during a case involving the Floridian city of Hialeah and resident worshipers who preformed animal sacrifice.

So let's break the subject down simply. Mostly no one becomes offended or repulsed if I tell them that I am going hunting. They have no problem with me loading a rifle and putting a bullet through a deer's heart, and afterward, breaking his body apart and using it for meat. They don't think twice about it even if I decide to stuff and put his head on my wall when all is said and done. However, if I put a religious meaning onto it, then all of a sudden, the exact same act becomes an offense. Why? Why is it more wrong to chop up a chicken for my family while praying to a God, than it is to simply chop it up without prayer? It's ridiculous to suddenly make killing an animal a horrid offense the minute it becomes religious, but totally fine if there's no religion attached. The animal dies either way. The only difference in the actual act of killing is that the Pagan may offer the animal to a God as well.

Animal sacrifice, in my view, actually gives the animal more respect and honor than simply putting them through a conveyor belt in a killing house. With the religious aspect, the animal is made sacred and treated with the utmost respect because it is being given to the God. Even more honor is bestowed by the fact that the animal will likely be used for good purpose once the sacrifice is over, such as the oxen at the Panathenaia, instead of being killed for mere sport like many hunters do these days, or being massively killed on farms for mere profit. These are the people and places that truly do dishonor to the animal and commit the horrid acts. They exploit the animal in every way imaginable, and could not care less how close they bring the creatures to extinction. The Pagan or the Polytheist who gives the animal to the God cares for the creature far more than your average, mainstream butcher or hunter. The animal is seen as a sacred gift to the Divine, and a salvation to the people by the food and service that its body gives.

In the Goodness of the Gods,

Chris Aldridge.

Interpretations or Common Sense - Which Rules Morality?

Recently, I talked about how I have adopted the Tenets of Solon as my guiding values in life, and I said that I don't see how anyone (using common sense) could go wrong by following them. Now some might argue that some of the Tenets are unintentionally flawed, because, for example, to "Do Good" could mean a vast array of things to different people, as everyone has their own interpretation of what is good. After all, even Hitler thought he was "doing good works" and "what was right." No one ever sees themselves as the bad guy. That leaves an uncertainty, the question of whether or not someone can follow the Tenets and actually be doing evil or wrongful deeds.

But the great thing about the human mind and soul is that we know when something is right and when it's not. Chances are, if something is wrong, we will say and do all we can to justify it. We could actually end up spending more time trying to convince ourselves of our righteousness than actually doing the act itself. Either that, or we'll just ignore the question all together. In other words, all people know right from wrong, it's just that some people care more about their own ambitions and agendas. Someone who murders another, for example, knows it's wrong. They just care more about their own goals and their own means to an end. Deep down, we all know what is good and evil, ethical and unethical. We know the wicked from the wellness. The problem is that some people make the wrong choice by making friends with evil and immorality for whatever reason. Evil in the name of good is still evil, but sadly, that's not a universal agreement among humanity.

The only real reason we like to think that morality is universally relative is because we don't want to hold ourselves accountable for our wrongs. It's true that morality is indeed relative in certain cases. Some people might consider me to be immoral because of my lifestyle, but that's their own personal opinion and not a truth. However, when it comes to the broad range of things, morality is not relative. Unless they're severely mentally ill, everyone knows full well that it's wrong to kill, lie, steal, sleep with someone's spouse or significant other without the consent of their partner, and cheat and swindle others to name a few. So why do people still do these things in great number when they know it's wrong? Because, as I said, they care more about what they want to accomplish. It's all about their agenda, their wealth, their pleasure, and their success. 

If you look inside yourself, you'll see the light the Gods put there.

In the Goodness of the Gods,

Chris. 

Can A Hellenist Use Runes?

There are many forms of divination that people use to communicate with their Gods, Spirits, Heroes and other Divinities and the question surrounding the use of runes for the Hellene obviously comes from the fact that they originate in another culture. However, as we all know, the ancient Greeks sometimes adopted things from other cultures, so in this post, I will give my opinion on the question, Can a Hellenist use runes in their religious practices?

The short answer would be, I don't see why not. Runes, while they come from another culture, are very basic and general forms of divination. The meanings on the stones are extremely general. They mean things like humanity, wisdom, prosperity, victory, inheritance, etc. None of these things would be something not found in Hellenic culture, nor anything that would contradict Hellenism in and of themselves. Unless someone can find a credible source which says that divination through stones or rocks was strictly forbidden in ancient Greece, I don't see any logical or reasonable argument against the practice. It's just as much a general form of divination as anything else, such as tarot, palmistry, bibliomancy, aeromancy, etc. I see no problem, especially if the rune set is Hellenized. For example, I sometimes use the tarot for divination, but it's The Olympus Tarot, which is a completely Hellenized version of the deck. I'm not sure how you'd find a Hellenized rune set, but in the event that you could, that would make it even more appropriate of course. In fact, I find that some runes just as they are have similar markings compared to the Greek alphabet, and some historians argue that the Greek system of lettering might have been the inspiration for those who originally created the rune system.

We live in such a diverse world today where our knowledge of things has greatly expanded, and therefore I don't think it's wrong to adopt things into Hellenism within reason. By within reason, I mean things that would not contradict or have conflict with Hellenic theology, piety and worldview, of which there are many out there in my view. 

In the Goodness of the Gods,

Chris.

Artemis Is Not A Vegetarian, An Abortionist, or A Man-Hater

Some people in the modern Pagan community (though not the norm), are ripe with their own versions of the ancient Gods, which in itself isn't a bad thing. But when they basically create their own Gods and give them ancient names and images, that's when I find myself compelled to say something. One of the most common of these has to do with Artemis. She's one of the most commonly-adopted Deities by Neo-Pagans and Wiccans. While these people are a minority in the community, there are still Pagans who want to start a culture, gender or race war within Paganism. Therefore, being a historical Hellenist and someone who has worshiped and studied Artemis since 2009, I want to set the record straight about the Goddess. These are not opinions, these are facts of religious and cultural Greek history.

Claim #1 - Artemis Is Against Hunting

The argument that Artemis is against hunting or meat eating should, in and of itself, be an obvious ridiculousness from the start. She's the Goddess of the Hunt. The first sentence of the Homeric Hymn to Artemis calls Her the "slayer of stags," and talks about her chasing and striking down the wild beasts. To say that Artemis rebukes hunting or opposes the consumption of game that was killed in ancient times specifically for eating, is a blatant historical falsehood.

Claim #2 - Artemis Supports Abortion

Whatever your views on abortion are, that's not the concern here. Not everyone has the same beliefs on the issue. Some are pro-life, some are pro-choice, and some are moderate; I understand that. But to say that Artemis revels in abortion, is simply not supported by anything other than someone's own personal theory. Artemis is the Goddess of childbirth and the protector of infants and children. She carries no historical epithet that refers to Her as an abortive Goddess whatsoever. She fiercely protected the weak and vulnerable. When Atalanta's father threw Her away at birth, it was Artemis who came and saved Her life. Another manifestation of Artemis is the legendary Artemis of Ephesus, which is a multi-breasted form to symbolize Her as "the Great Mother." The ancient Greek religion, in many cases, took a stance against abortion itself in some of its main cultural declarations. For example, the famous physician's Hippocratic Oath, which swears before "all the Gods and Goddesses" to not give an abortion. People in ancient Greek myth who harmed children were also dealt with very severely by the Gods. A good example would be Lycaon, who dismembered a young boy and tried to offer the remains to Zeus, who was so repulsed and offended that He wiped out the entire Bronze Age of Greece.

The historical fact of the matter is simply that Artemis never possessed a title, epithet or function even remotely similar to abortion. Quite the opposite, actually. 

Claim #3 - Artemis Is A Matriarch Who Hates Men

This idea mainly comes from a misunderstanding about Her refusal to take a husband and the death of Actaeon. While She did not marry, She always remained in recognition of the Supremacy of Zeus, the King of all the Gods. In fact, She sought His permission to remain chaste. She did not take it upon Herself to make the decision without Him. She also never decided that She was going to run everything. Zeus was always Her dear Father and the Ultimate Authority. All of the Gods, male and female, called Zeus the King. It wasn't as if the male Gods weren't expected to revere Zeus. The King was the King because He was King. It's that simple. While women worshipers today can find a great deal of independence in Her Divinity, She does not think of Herself as the ultimate ruler, or that She has a natural right to be at the top of the rule because of her gender, as a Matriarch would. The fallacy that people have here is the idea that one must be a gender-supremacist in order to be free, strong and independent. Nothing could be more untrue. One can be those things without crushing the opposite sex. Artemis is strong, powerful, wise, free and independent, but She doesn't try to usurp Zeus as we would think a Matriarch would, nor does She feel that He is a threat to Her own greatness or Her own rule over Her domains. There is no competition or war. To call Artemis a Matriarch, is to basically call Her a sexist, and the Gods are far above such human pettiness. 

As far as the man-hating label She routinely gets tagged with, this comes from the myth that the hunter Actaeon secretly spied on Artemis naked in the forest, and after She spotted him, turned the hunter into a stag and his hounds attacked and killed him. This probably had a far broader ancient meaning. Artemis didn't like sex, and therefore, did not want to be sexualized, and sexualization in those days was largely portrayed between male and female. But Artemis had and still has many male worshipers who show Her proper respects and don't end up on Her bad side. In fact, I built a sanctuary to Her in my yard and She was one of the main Gods I prayed to for help in saving my son's life when he was born prematurely. I am doing fine and so is my boy. I don't think we need to get so caught up in gender that we make everything about gender or sexism. Why can't we be great together?

Conclusion

There's nothing wrong with having UPG in your own private religious life, but to make it a universal declaration of the religion or the Deity, is quite another matter. In closing on this issue, I think back to something Susan B. Anthony once said. "I distrust those who know so well what God wants, because it's always the same as their own desires."

In the Goodness of the Gods,

Chris.

Atheistic Paganism???

This post is not to be taken as a doctrine of intolerance, but of historical and intellectual honesty.

There seems to be a new movement popping up in Paganism called "Atheistic Paganism," which consists primarily of people who think they can be Pagan without believing in and worshiping the Pagan Gods.

By definition, Pagan is either someone who believes in the old Pagan Gods, or who worships nature, and therefore recognizes the conscious Divinity of the natural world and universe. Therefore, it would be impossible for an atheist to be a Pagan because Pagans acknowledge Divinity. Atheists do not believe in any form of God, Gods or conscious Divinity. I think the atheist community as whole would agree on that. That's why they're called atheists. It is A-theism, which means an absence of theism. Whereas Pagans believe in Gods or Divinity, which makes them theists. If you believe in a God, Gods, or Divinity, then you are NOT an atheist. You can call yourself a theist; it's ok. It's not a bad thing.

I think many people have confused the adoption of Pagan elements with an inherent constitution of Paganism, such as environmentalism and a love for mythology. Pagans are most certainly environmentalists and mythologists, but just because you love nature, humanity and myth, doesn't necessarily make you a Pagan. No more than admiring Jesus makes you a Christian, or thinking parts of the Torah are beautiful makes you a Jew, or loving India makes you a Hindu. I am sure there are many Christians who enjoy Pagan myth and history as a study, and who are environmentalists, but that doesn't mean they're Pagans and not Christians. Just because you adopt elements of something, doesn't make you part of the larger whole. Barack Obama is an environmentalist, but still a general Christian. George Galloway is a humanitarian, but still a Catholic (some claim he's actually converted to Islam). My father-in-law has books on Norse mythology, but he's still an Episcopalian.

Never in all of my life have I heard of a Pagan culture that was atheist. Never in all of my years of study have I read any reputable Pagan material, either from modern or ancient authors, that does not talk about Gods and Goddesses or Divinity. Therefore, the Atheistic Paganism movement is an attempt to redefine what it means to be Pagan, and what it has always meant since the times of ancient.

I'm quite a liberal person, but there has to be standards when known identities are concerned, otherwise the Pagan movement is going to become so skewed that it won't know who it is anymore or where it's going. We have to have at least some basic structure. If you don't want to be Pagan, then don't be Pagan. But don't call yourself Pagan if you're not going to adhere to the structure that Paganism has always had since its first days on this planet, and that it still retains as a whole community.

In the Goodness of the Gods,
Chris.

Can Prayer Be An Offering?

Once when I was doing my weekly rite of Athene, I had to prepare and execute a little more quickly than usual because of some other pressing obligations later that day, and in so doing, I did not have anything to present to Hephaistos, Nike, or the Spirits and Heroes of the day who are associated with Athene. But then I remembered the belief that some Hellenes hold, which is that the Gods love it when we recognize them and their greatness, and since the prayers I used did just that, I thought it would be sufficient. I didn't think about the question until later in the day, but it inevitably surfaced: can prayer be an offering? This could be an important question for people who find themselves in a daily rite or ritual without anything to give for one reason or another, but still need or desire to make that connection with the Gods, Spirits or Heroes.

The answer is absolutely, a prayer can most certainly be an offering, especially if you wrote it entirely yourself for that specific Divinity or Divinities. If the Gods take delight in our recognition, then all things given in those respects are gifts that show our love and devotion. This is what an offering is in its entirety. And the Gods never forget. Athene remembers what happened 5 minutes ago just like She remembers what happened 5,000 years ago. She knows how I prayed last week, and how the Greeks prayed on the shores of Marathon. I believe the Gods remember our devotions in whatever form they take.

A prayer that is written by you can also be a great offering to the Gods in the sense that it aids in rebuilding the Hellenic religion. Anything we build or create in honor of the Gods, Spirits or Heroes is an act of devotion, reverence, gift, offering, etc. So when you create your own prayer and write it down in secure records, like a book or a protected journal, you have brought into existence another delightful piece of Hellenic religion and the recognition of the ancient Gods in our world. It's a wonderful offering or gift, especially if those writings later go on to be largely used in Hellenism, or discovered by historians and archaeologists later on as they try to piece together a past understanding of contemporary ancient Greek religion.

In my life as a Hellenic writer, I have myself composed numerous new prayers, around 250 to be close to exact, and those writings are published in book form so they can be distributed to Hellenists and Pagans. Of course, it wasn't an easy process. All the prayers of mine that people now see have been in the making since 2009. It's taken me 7 years to assemble them all. In my advice, if you want to give a continuous, custom offering to the Gods, then custom prayers are a good way to do that, if it's all you can present for any given reason. Furthermore, publish them if you can and wish. Create your own website or blog and post them as your contributions to the worship of the old Gods. Pray often.

In the Goodness of Olympos,
Chris Aldridge.

Are We to Pray for People?

In Hellenic religion, are we to recite prayers in the favor of other human beings, places and causes? I would certainly say there's a basis for it, as there are ancient Hellenic prayers that encompass such a concept. Even Pagan leaders and influential Pagan people these days are saying that we should pray for people and for the world. But in what context? In what way should we pray for others? Obviously, the concept brings to mind mainstream religious practices, because we are so used to seeing the mainstream take part in all the aspects of religion. For this reason, those of the old religions may shy away from it, and it's certainly not something that is required. However, if one wanted to pray for another person, place, situation, etc, I don't see a problem with it as long as it's done within the morals and principles of our religion, or the religion that you yourself follow.

For example, it's perfectly fine to pray for someone's well-being, to pray that they be strong enough to overcome a disease or some other great obstacle, or that they be well and succeed in life in general. On a fairly regular basis, I pray for my family in general (not just my wife and son, but my extended family), and I pray for the safety and wellness of the world in general. These practices are not immoral in terms of old religion and modern Paganism, and it's certainly not unethical if the individual in question actually asks you to pray for them.

Now, with that being said, praying for others can become an offense to the old religion if done in inappropriate ways. Praying for someone to convert religions, to accept your way of thinking or a mindset outside their own, or for them to encounter any kind of harm, would be severely unethical and, in my view, a high offense. It's no one's place to decide what religion they follow other than them. It's no one's place to dictate their mind and beliefs other than them. And, of course, doing harm toward others just for meanness is not ethical. I would even go so far as to say that such prayers as these are an attack on a person's mind, body and soul.

In conclusion, as long as we keep it within the moral standards of our religion, I certainly don't see a problem with praying for goodness and wellness.

In the Goodness of the Gods,
Chris.

Dogmatic Dilemmas: Reclaiming Religion

Not so much in the Hellenic community, but far too often in the general Pagan community, I see the words "religion" and "worship" met with sour faces and cold shoulders. I think that far too many of us still have the dogmatic programming in our heads from certain people and places, and we associate these terms with it. We think that, to say we are religious or that we worship, is to say that we beg, plead and cry to a God for forgiveness for being human, that we follow rigid, dogmatic structure, and that we're all grouped together under a church or group authority and nothing more. We think these practices leave no room for personal truth, practice or understanding, and that we are reduced to nothing more than drones. However, nothing could be farther from the truth. Certainly, some people in these categories may use the words "religion" or "worship," but if we look to our ancient ancestors, the origin of our spirituality, we find another story. 

Our ancestors were very much religious people and they very much worshiped their Gods. They did not see themselves as being equals to the Gods, but rather as their servants and beings to respect. To be religious is to have a practice, and to worship is to give reverence to your Gods, and I think it's a mistake to dismiss these terms and practices simply because we think we have to be inhuman and grovel. We also do not have to abandon our individuality and force ourselves into a group category just because we use these terms. Religion and worship is literally an umbrella category, holding all the many spiritual beliefs and practices within humanity. I myself have no problem using these terms to describe my practices. I don't even consider myself to have a word for religion or worship because they are part of everything I do in life.

We all practice religion and worship in one form or another. I know there are people out there who like to call themselves, "Spiritual but not Religious," but the two can rarely be separated. If you have any kind of regular practice, that's religion. If you've ever given offerings, prayers, or done a ritual, you are religiously practicing. If you give honor and reverence to your Gods, that is worship. Anytime you have any kind of structure whatsoever to your practice, you are being religious, even if it's your own structure entirely, and anytime you recognize Deity as worthy of your respect, admiration, reverence and service, you are engaging in an act of worship. We seem to have developed the fallacy that religion and worship must = dogma. It's just not the case.

No matter what one's religion is, or what their practices and beliefs are, they can use these terms without falling into dogmatic and personally oppressive categories.

In the Goodness of the Gods,
Chris.