Extreme Polytheism In A Sometimes Not So Extreme Community

The Polytheistic and Pagan communities are often broken into two theological classes, those being Soft Polytheism and Hard Polytheism. Basically, Soft Polytheism is the belief that all Gods go back to one ultimate God, whereas Hard Polytheism believes that all Gods are their own separate individuals and manifestations, and are not dependent on any other Deity for their power or existence. So for example, a Soft Polytheist would believe that Zeus, Apollo, and Dionysus are all the same God, whereas a Hard Polytheist would believe they are 3 separate and distinct Gods.

Back when I first began seriously studying Hellenic Polytheism as a religion, I knew right away I was a Hard Polytheist. Soft Polytheism didn't make any sense to me at all because how in the world could a Virgin Goddess who refrains from sexual contact be the same as Aphrodite who loves sexual contact? In some cases, there was too much of an impassable contradiction, but I later came to realize that I was something even more than just a Hard Polytheist, what I came to coin as "Extreme Polytheism." I discovered that some Hard Polytheists, even though they believed in many distinct Gods, still had some Soft Polytheistic views even within a Hard category itself. I found that some, for example, believed in The Olympians in a Hard Polytheistic theology, but believed that the Non-Olympian Gods could be simply different manifestations or extensions of the 12 Olympians themselves, such as the idea that Nike is another manifestation of Athena, or the Wind Gods being an extension of Zeus. I saw that even within Hard Polytheism, there could also exist Soft Polytheism. 

I wasn't having any of that, though. I believed, and still believe, that every single God, Spirit and Hero is their own distinct individual, and not the extension or manifestation of any other but themselves. I didn't see any need, at any point, for a Deity to show themselves as anything other than themselves. Why would Athena, I thought, show Herself as Nike as if Her previous manifestation didn't suffice? It didn't make any sense when paired with the belief in all powerful, individual Gods who could do whatever they wanted on their own. So I became an Extreme Polytheist. I came to believe that Athena and Nike are two separate Deities who, at times, come together for a common goal, but who can also separate and go about their own way with other things. To my mind, there is no Divinity whatsoever who isn't their own independent Being. In some cases, I may be a minority within a minority, but it has greatly broadened my relationships with the Divine.

Although, I'm sure I'm not the only one out there with this perspective, but if we're looking for an official name for our theology (and I do think it needs its own identification), why not Extreme Polytheism?

In the Goodness of the Gods,

Chris Aldridge.

The Sexism That Never Occurs

Some people, whether they're Hellenic Polytheists, Pagans, or just historians, tend to think of ancient Greek religion as being sexist to some degree. I've even read this from other ancient Greek Pagan authors such as Laura Perry. I think it's clear, however, that some authors and historians simply desire to stick to their own one sided view of things, because they never talk about something even as ancient as the Homeric Hymns saying that Hera is revered "no less" than Zeus. In other words, they are equal in the powers of Divine Male and Female. There is no sexism there. They also won't mention how the most revered religious leader in the Greek world was always a woman (the Oracle of Delphi), nor do they bring to light the societal powers that Spartan women held. I'm not saying there weren't women-haters in ancient Greece, but it's unfair to judge an entire culture by the opinion of one playwright, or even the opinions of 20 philosophers. But this post isn't strictly about historical records. Instead, it's regarding the interesting fact of my own Hellenic worship.

When I am praying to the Gods, calling out male and female names, there's never, in my mind, a dependent connection between their power and their gender. In other words, I don't think Zeus is King because He's male. I think He's King simply because He's King. I don't think Athena to be the champion of battle because She's female, but simply because She is. Besides, with most Divinities of the Greek world, you can normally find a reasonable gender counterpart, such as Poseidon and Amphitrite, or Aphrodite and Eros. It's true their sexes are essential parts of their identities, and it's disrespectful to call them something they're not, but a gender preference never occurs to me. Sexism is just not something that makes itself a relevant factor, nor should it. To me, the Gods simply are, requiring no other reason. And indeed, there are certainly female Gods who hold positions higher than some male Gods.

I suppose for some people, no matter their religion, it may be hard to see Deity as someone different from their own self, but when it comes to a Polytheist I think we understand the immense diversity of the universe and all the life around us, that we as humans are but one part, and everything and everyone doesn't have to reflect our personal selves to be powerful, beautiful and relevant.

In the Goodness of the Gods,
Chris Aldridge. 

The Day The Gods Wiped My Slate Clean

It's an understatement to say that I've had a great many struggles in my life, but on a cold day, it manifested into the internal monster that had been consuming me for a long time.

For what seemed like weeks and months, I pulled myself through an agonizing world that had no spirituality; I couldn't feel anything. I felt that my past errors as well as my own negative thinking about things, had put me in disfavor with the Gods that might take great feats to repair, something that I was terrified I wouldn't be able to do satisfactorily. I suppose we all have the fear of failure, an anxiety that haunts the back of every human mind. But some might say that mine flooded my head completely. I was so scared that I was incredibly far gone. The ancient Greeks call it miasma, and I'd say I was certainly covered in it.

Many times did I beg the Gods in prayer to pardon me of my past and shortcomings, but the pain and dread continued. Then there came the early morning hours of that fateful day, quite possibly around 3 am, I am unsure, but some time in the opening times of the day after midnight. During the previous day, I had fasted until sundown as a sacrifice to the Gods. According to some, fasting itself lifts you out of the physical ailments and into the spiritual world. I was able to narrow the sleeping time frame down using when I went to bed and awoke. In my dream, there was a horrific monster in the form of a shabby and dirty woman chasing after me. Demonic? My own inner anguish manifesting? Both? I don't know, but it was certainly one of the most terrifying dreams of my life.

I fled from her as fast as I could, but she never went away. Then, very suddenly, a group of people, male and female, dressed in normal clothing, came to my aid. The next thing I knew, I was standing on a bridge, looking down into a vast stream, and in that stream my friends stood with the evil woman lying on her back. I said, "Just grab a limb and pull." They ripped the woman apart, and as her skeletal remains washed down stream, I said, "Into the depths of Tartaros, I send you back!" 

The dream ended by the top of her pelvic bone being placed in my hand. As the day went on after the dream, or some might say a nightmare, I felt as if I had recovered from a sickness. I just knew that the Gods had come and wiped everything away, all the things of my past and put it behind them and myself. As if, Never think of it again, begin a new day. Now was the time I could restart. I no longer felt an ounce of negativity, fear, guilt, or a separation from the Gods. My spirituality had been restored. But I couldn't figure out the meaning of the pelvic bone, so I consulted the best oracle I knew to help me interpret the dream, my wife. It turns out that it's a symbol of personal power, and that when it was placed in my hand, the Gods gave me back control over my life. What's more, the bone actually came from the monster. I had been given triumph over it completely.

I decided to tell this story for two main reasons. Firstly, to dispel the myths and individuals who want to portray the Gods as cruel, uncaring, and having little interest in the prosperity of humans. They are absolutely fascinated by us and want to see us at our best. The Gods knew how badly I was hurting and they didn't want to see me go through it anymore. Second, the Gods wiping away my past shows their immense love for humans because, one, they cared enough about my turmoil to free me from it, and second, even as they were wiping it all away, they knew future mistakes made by me would likely follow, because no human is perfect. Yet, they still chose to be with me now and in the times to come. They didn't see me as a problem but as a potential.

You're never in too deep, that's the lesson I would tell others about my experience. Additionally, the Gods are always there, they always adore you, and they always want to help you. You may lose connection because you turn away, but you'll never lose it because they turn away.

In the Goodness of the Gods,
Chris Aldridge.

"Greek" Christians Who Laugh At Me

Often times, I find myself in several Greek-based groups online, and they're not all Polytheistic. Some of them are dominated by the dominant religion of Greece today, that being Orthodox Christianity. While most of them are nice to me, there are others who are very rude and confrontational when they find out that I worship the Greek Gods; that my religion is ancient Greek and I reject Christianity. It's all the worse when you consider the fact that I do not make fun of or attack them in the group for their religious choices, but let me post something in a universal Greek group about my shrines, sanctuaries, or general spirituality, and at least one or two people will laugh at me or call me crazy in one form or another. One person even told me that I should see a psychiatrist. I should have retorted by saying that she's the one with Stockholm Syndrome. 

I do wish the group administrators would ban the bigots instead of just deleting my threads to stop the confrontations, but I have always found it very interesting that the people who submitted to the religious invaders who did everything they could to destroy the ethnic Greek culture and subjugate the Greek people, would think that someone like me who chooses to fight for their freedom from it, is delusional, crazy, laughable, etc. They certainly have the right to follow whichever religion they want and I'd never try to stop anyone from having that right, but it's clear that they think Christianity is the legitimate religion of the Greek people, or that it saved the Greek people from destruction. When in fact, it's the opposite. The legitimacy of any people is their ethnicity, not outsiders or foreigners who forced them into another ethnicity, and Greece today is not even a shadow of the greatness it was in the ancient times.

It also angers me that these Greeks in question resent the ancient worshipers and followers, but also have no problem using our architecture, forms of government, ethics, art, science and philosophy. They're more than willing to take the cultural constructs and claim their greatness for their own, but not the Gods who inherently come with it. Because the ancient Greeks had their religion intertwined into everything, you naturally cannot adopt that culture while excluding its spirituality. Otherwise, it makes you hypocritical. So I wish these Greeks, if they hate the ancients so much, would form their own culture, their own ideas, and give ours back to us along with the land they hijacked. It would be great if we could have all of our temples and religious lands back, along with restitution so we could restore them.

In the Goodness of the Gods,
Chris Aldridge.

Why Do So Many Pagans Get Upset With The Word "Worship?"

Talk to some modern Pagans about their Path, and they'll say things like, "I don't worship the Gods, I work with them." It is obvious, to my mind, that their former lives as Christians or monotheists have left a really bad taste in their mouths, and so they associate even terms our Pagan ancestors identified with as being inherent of the Abrahamic traditions. They came to Paganism, in part, because they wanted to get away from the self-loathing and "groveling" that is often associated with the mainstream faiths, and get into a religion or practice where they could have a more direct relationship with Deity. This is understandable, but worship doesn't inherently mean anything Abrahamic. Worship simply means, to pay reverent (respectful) honor and homage to a God. Any time you do this, you are giving worship. So even something as simple as recognizing a God as a God, means you have given worship. Ritual, prayer, hymn, sacrifice, and art, if centered around a particular God or Gods, are all forms of worship and religion, because you have given respectful honor and homage to them.

It's similar to people who have the same bad taste in their mouths and say they are, "Spiritual but not religious." Religion is defined as having a set of beliefs or practices concerning theology. So even if your beliefs and practices are your own entirely, you are practicing religion. It doesn't have to be inherently tied to an organized group of people, denomination, or church to be religious.

Our Pagan ancestors were most certainly religious, and they most certainly worshiped, and yet they were not Abrahamic. The ancient Greeks, for example, loved, revered, and feared their Gods, and they didn't believe they were equal to the Gods, but yet they were still the beacon of light for the intellectual, physical, and societal advancement of the Western world. They saw nothing about religion and worship that demanded they be anything less than what a human could, or that they despise said fact. They simply realized that, even with all that humans could achieve, there were still Higher Powers to be respected, admired, and thanked for making life and the Universe possible in the first place.

In the Goodness of the Gods,
Chris Aldridge.

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.

Aphrodite ~ Her Real Character

Even as far back as ancient Greece, there were people who feared the power of Aphrodite. Of course, that's a bit misleading because the Greeks feared the powers of all Gods, not just Her. To act as though Aphrodite was the only One who sometimes caused men to cower is simply untrue. All of the Gods were both loved and feared. But love and sex were, and still are, extremely powerful forces, and when something takes possession of us, even if it's part of our natural state, we can sometimes find ourselves afraid and therefore think of it as terrible or mischievous. However, in reality, Aphrodite is not a Goddess who does bad things, no God is. She was worshiped and celebrated all over the ancient Greek world. Even though Her dominant epithets may have slightly differed from region to region, She was still the same Goddess. For example, to some, Her sphere of sexuality may have been more geared toward marital unions, while others viewed Her as present in sexual activity in general. There can be no doubt that Her realm gives life to us all. Without sexual union, humans would go extinct. We don't often think about it, especially if we have achieved great success in life, but the basic intercourse of sexuality is the reason we are even here in the first place, and therefore it's something to love and celebrate. 

Although, despite the fact that She was so widely loved and served by so many, modern authors of ancient Greek history, at times, take the liberty to portray Her as a force that the Greeks resented and preferably wanted nothing to do with, one that was dreaded most of all. But as Socrates said in the Dialogue of Theaetetus, it is not possible for a God to wish for wickedness upon mankind. It's also important to remember that there was no dogmatic belief system in ancient Athens. The Greeks were more so concerned with practice, instead of the personal beliefs of each person. Therefore, what one Athenian believed about a God, could be different than what another believes about them. Just because they write those beliefs down, no matter how famous the author, doesn't necessarily mean there's a universal consensus. In fact, it's probably a safe bet that we have lost most of the things that were written down in ancient Greece.

The ancient Greeks were certainly people who were far more sexually free and accepting of the wonderful things about sexuality than the later Christians who took over the West, and although places like ancient Athens in the Classical Period are routinely portrayed as sexist and fearful of the female, their religious devotion does not seem to coincide with that image. After all, the men dedicated the City to a Goddess (Athena), and did so in place of a male God (Poseidon). On the Acropolis, the holiest of holy places for Athens, which was a City dominated by men, there stood a shrine to Aphrodite and Her son Eros, the God of love. One of the most well known festivals held in Her honor in Athens was called Aphrodisia, and is the first festival of the Athenian new year. Her most famously known devotee from ancient times is Sappho, another female, who was elevated to the rank of the 10th Muse. And Aphrodite Herself was known to the Athenians as Heavenly, Averter of Unlawful Desire, and Common to All People.

In the book Greek Religion by Walter Burkert, the section on Aphrodite is very clear on Her purpose and Divinity.

"Aphrodite's sphere of activity is immediately and sensibly apparent; the joyous consummation of sexuality" (Burkert, 152).

Notice he says, "joyous," not fearful or resentful. There was a time in human history when sex was a way to connect with the Divine, instead of something to be thought of as lowly, impure, or sinful. It didn't keep us from Deity, it brought them to us. And it sometimes seems that the more and more ancient culture and philosophy progressed, the more the Gods were viewed and understood as Bringers of good things, and not Beings to make you fear your humanity or the world. As it was said, I believe by the philosopher Sallustius, The Gods are always good, and never harmful. We would therefore be led to believe that something which is the contrary has not been sent by the Gods.

This progression in theology, and the various ways to connect with the Gods was, of course, interrupted by the Christian take over, and early Christians sometimes used their own interpretation to revise ancient perceptions and beliefs, and when they did this, it was not a flattering view. If there was one thing they hated more than the Pagans, it was sexual freedom exercised by a woman, and Aphrodite, being a sexually strong and independent female Divinity, would have no doubt gotten the worst end of male dominated, Christian supremacist wrath.

Of course, it would be highly dishonest to act as though all ancient Greek men were trusting of women. It would also be dishonest to suggest that every Greek culture was sexually identical, when women in Sparta held more power than women in Athens. And there has never been, in the world's history, a society of matriarchy, and no one's denying that. But I think that, as human beings, no matter our gender, we sometimes fear those of the opposite. Men have feared women because they worry about seduction, temptation, or manipulation, and women have feared men because they worry about misogyny in its many forms. This has sometimes led us to demonize one another, but I think that if we come to terms with the fact that male and female are both blessed beings, we will lose the grip of fear and distrust on our minds.

In the Goodness of the Gods,

Chris Aldridge.

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

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.

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 Enduring Faith of an Ancient Greek

Last night, I was going through new background art for my website. I enjoy bright and positive images for my religion and life, so I was very much drawn to the ruins of ancient Greek temples in the daytime. Although I found some worth using, at first I didn't really grow to like them on my background. I thought I should use something that shows more of the active Hellenic religion of today, instead of the ruins of the past. However, I came to realize that the ruined temples make a huge statement that I don't think many people think about.

In the past, there have been times when I've posted pictures of completely ruined sanctuaries or temple grounds on Facebook, often consisting of nothing more than a few scattered stones, and said, I would rather worship here than at the biggest cathedrals. In other words, I'd rather be here among these ruins, praying to the Gods with a few of my brothers and sisters of Hellas, than to be in a giant Christian church supported by millions of followers. Ancient Greek religious followers in Greece today still idealize worshiping at old temple sites, although from what I have heard, the state wants to charge them a significant fee to do so. This, of course, is absurd. They wouldn't charge Christians to go to church, so why charge the Hellenes to worship at their own temples that their ancestors built for that specific purpose?

Worshiping at, or displaying ruined sites, as a Hellene, has a profound message and realization for Hellenes and the world. No matter how much ruin their temple is in, the Hellene will still go there willingly and lovingly, and pray to the God it represents. Whether there are a hundred shining columns or a few rugged ones leaning over in the loose soil, the presence of heaven still radiates there for the Hellene. The faith of an ancient Greek is unconquerable. For us, it doesn't matter what the temple looks like now, or how many worshipers still choose to come there. The Gods never die, and we know this. They are still as real and glorious today as when their temples were the wonders of the world; humans and time don't change this factor.

I came to realize that the ancient ruins are not symbols of something which is dead, but rather, something which can never be killed; the Gods and the spirit that resides within every one of their followers. The ruins do not represent something which has passed, but rather, they stand as a reminder that the ancient Greek spirit shall never leave the Earth.

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.

How I Explained Polytheism To A Young Christian

Yesterday, I held a literary signing at the Freeport Public Library in Freeport, IL to promote some of my latest publications in magazines and journals. I also brought some copies of my memoirs In The Presence of the Gods, which outlines my experiences with the Greek Gods throughout my life. It was originally intended to be an event to just promote my latest fiction, but I figured that the more stuff I could sell, the better, so I brought some of my non-fiction material as well, and it sold just as good as the opposite. 

But an encounter happened to me that I will always remember, and that I think is worth noting. A very friendly young man hung around me for a good portion of the day, being interested in my writings and what I was doing. When he picked up my memoirs and learned that I was a Polytheist, it became clear to me that he was a Christian, because he asked me, "Do you believe in Jesus Christ?" I told him that I did believe Jesus to be a real historical man, but that I didn't believe him to be a god or divine. The boy basically went on to ask me, "Why do you believe in many Gods instead of just one?" Being that he was a young man and more curious than anything else, I came up with what I thought was a good way to explain my theology to him on a level he could comprehend. I never, at any point, tried to tell or convince him that his beliefs were wrong. Instead, I taught him about my own.

I asked him, "Have you ever been outside?" He replied, "Yes." Then I asked, "Do you see one tree or many?" He replied, "Many." I went on to ask, "Are they all the same or different?" He answered, "Different." I continued my line of questioning. What of grass, is there one blade or many? What about clouds? Is there one or many? And what of other worlds? Does our Solar System have one or many? He replied, "Many" to all of my questions. Then in conclusion, I said, the nature of the universe dictates that everything exists in multiples, not singulars, so why should God be any different?

And yes, I know some people might ask, "Can there not be one painter who paints many things?" Of course there can be, but is there just one painter in the world or many? Is there only one who paints all paintings? No, there are countless painters. So once again, all things exist in multiples. 

He didn't have an answer for me. He just shrugged it off, but I would like to think that I encouraged him to think outside the box in his life, to come to his own beliefs and conclusions about things, instead of just blindly accepting what others tell him is truth. It's quite possible that I will never again encounter the lad, but I hope that I created another student of Socrates at least.

In the Goodness of the Gods,

Chris Aldridge.

How Monotheists Created Make-Believe History

We all know the stories of the persecution of Polytheistic cultures at the hands of Monotheism, but what I want to talk about is something rarely noticed, and because it's so easily missed, the campaign against Polytheism continues to gain ground in the academics even of today.

As followers of ancient religions, one thing that puts us at a disadvantage today is the fact that our ancient literature is translated not by people like us, but by Christians or other forms of Abrahamic religion. Not only was there an attempt to wipe the old cultures from the Earth, there was and still is a revision of history by the conquerors.

Yesterday, I came across a copy of Plato's dialogues, a book of "complete works." This copy, however, was quite old, published in 1960. I picked the book up and started looking through the pages because I simply adore old literature, especially if it's from my religion and culture. I thought I would have a nice morning with some light reading of The Apology from this particular publication. For those of you who don't know, this dialogue is the defense of Socrates against the false charges levied against him by his prosecutors. It's certainly one of the most noted of Plato's writings. Any student of Socrates no doubt has this dialogue come to mind when his name is mentioned.

I didn't even get a few pages into it before I noticed clear religious errors in the translations. These were repeated, which means they were not mistakes. Of course, as per usual, it centered around the continued insistence that Socrates was a Monotheist and didn't believe in the Greek Gods, something we now know is a lie but that some continue to propagate even now. When Socrates talked about his mission from Apollo as given to him by the Delphic Oracle, the text kept omitting from Socrates' speech the word "the" before "God." So for example, the text quoted him as saying, "only God is wise." When in actuality, he said, "only the God is wise," meaning Apollo. That simple omission by modern writers and translations is something few people really notice, but it's one of the simple ways that modern mainstream theology sways history into its worldview, thus continuing to hold rule over the religious and theological minds of the people.

Monotheism counts on people being too simple to research what they see at face value. Socrates was a devout Hellenic Polytheist. He declared himself to be on a mission from Apollo to enlighten the Greeks, and that he would NOT give up this mission even at the cost of his own life. That doesn't sound like someone who doesn't believe in the Greek Gods. That sounds like someone who has the utmost devotion and dedication, as well as assurance in his belief. Just because he may have rebelled against some of the social norms of his time, doesn't mean he renounced the Gods of his people and culture. For example, the American colonists completely rebelled against England, but many of them were still Christians just like the British soldiers marching against them. The Americans didn't consider themselves to be fighting against Jesus even though they routinely shot at the flag that displayed his symbol. Theology and social ideal are not necessarily dependent on each other. Needless to say, I placed a post-a-note on the cover that said, "Inaccurate Translations."

History, it is often said, is a craft of the presenter. There's a lot of talk these days about "fake news." I don't know about all that, but I do know there is certainly "fake history."

In the Goodness of the Gods,

Chris.

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.

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.

Learning From The Greek Gods: Artemis

Continuing my series on learning from the Greek Gods, today's entry is about Artemis. Without any doubt whatsoever, Artemis is one of the most popular, worshiped and revered Goddesses ever in the history of the world, and remains so in the hearts and practices of modern Hellenists and many general Pagans. As with the other Gods of the Dodekatheon (the Olympians and highest-ruling Gods), She encompasses numerous epithets, but some of Her most popular have to do with the natural wild world. She's Goddess of the Hunt and the Mistress of Animals. She presides over forests and general wild lands and comes to humans personally as a Goddess of Childbirth and a protector of infants and children. She loves dearly Earth's animals and young ones. Some also call Her Goddess of the Moon, while some sources disagree with that epithet. However, She is a Light Goddess beyond all doubt, and the moon is the largest form of natural light on the Earth beside of the sun, which is ruled by Apollon, Her Brother and fellow member of the Dodekatheon, who is also a Light God. So it's very reasonable, to my mind, to worship Her as the supreme Goddess of the Moon while Apollon stands as the supreme God of the Sun.

However, there is more to Hellenism than just worshiping the Gods. There is also a great emphasis on their teachings and learning from them, so what can we learn from Artemis? Being the Goddess of the Hunt and Mistress of Animals, She adores nature, while also understanding the need for survival that it provides for all living creatures. She's the Huntress, and therefore, She hunts down the stag and slays it. Hunting encompasses the act of killing for food, in the case of humans. Nature provides us what we need to live, but I also think Artemis wishes us to be caring and compassionate with nature, using only what we need, respecting the animals we must kill, and giving them proper respect by using all of their parts instead of just killing for sport. I believe killing for sport would be a high offense against Her, and in my personal belief, I believe deer to be exclusively sacred to Her, and therefore I don't kill or eat them at all myself. But some do, and that's fine within reason. So as She loves and cares for nature, so should we, for how can we honor the Gods without loving and respecting what they also love and respect? And this is true in every case. 

Artemis is also the protector of children, and very few things hold more virtue than being a good parent and treating the weakest and most vulnerable among us with love, care, compassion and protection. As She gives these things to children, so should we if we are to call ourselves Her followers and worshipers.We don't serve Artemis best in this field by giving fancy speeches on how something needs to be done to help children. We serve Her best when we actually get out there and do it, making the difference ourselves and being the change, by helping to feed, house, educate and care for children in all the ways they must be. And also, by treating them with love and care and never causing them physical or emotional harm or torment.

There are many great things we can learn from Artemis to help us live better lives and make our world a better place, and these are among the ways we can begin that wonderful journey in our Hellenic lives.

In the Goodness of the Dodekatheon,
Chris.