…sacrifice to the deathless gods purely and cleanly, and burn rich meats also, and at other times propitiate them with libations and incense, both when you go to bed and when the holy light has come back, that they may be gracious to you in heart and spirit…” ~ Hesiod, Works and Days

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A timeline, or chronology, is the representation of  sequence of events, a linear representation and outline of historical events and experiences. In order to be able to understand the Hellenic religion one must understand the timeline of the religion’s development. We saw this in our recent discussion regarding Emperor Julian. Once we have a basic understanding of who lived when, and what happened when, we can actually put to rest many of the sillier debates regarding the Hellenic religion occurring among English speaking polytheists.

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There has begun to emerge a few misconceptions, fallacies, and misbeliefs regarding Emperor Julian, Sallustius, and Hellenismos. These myths cannot be anything else but intentional fabrications and fakelore, and should be seen as nothing less than an attempt to acquire position, power, and prestige by trying to elevate their “opinions” above those of others, the ancients included. Why does this happen? Many naive, trusting people fall pray to these pseudo-intellectuals because they would much rather trust an instructor then do a little independent research.

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For some additional commentary, please read my first post on this subject: Repent of Sin: Sin and Salvation in Hellenismos.

Many Hellenic Polytheists fervently wish to draw a distinction between the word ‘sin’ and Hellenic ethics because it is a term generally associated with Christian belief systems. They argue the concept of ‘sin’ is separate from issues of “right or wrong,” and will unfailingly avoid using the word “sinful” to refer to actions that violate Hellenic ethics, preferring terms such as “missing the mark” or “mistake,” which do not carry a Christian connotation. There are also Hellenic Polytheists who insist moral codes derive from societal mores or human laws, rather than Divinity. This line of thinking seems contrary to the Greek. There are human laws and social norms, all over the globe, that are indelibly linked to oppression, brutality, and prejudice.

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In recent days, there was posted a public letter addressed to me, which I had responded. This post was titled as “A Public Letter to Tim Alexander.” Therefore, I feel it is my privilege to repost that letter here, verbatim, along with my response.

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In the great debate over what is and is not Hellenismos there tends to be two great factions. On one side, there are the Reconstructionists who base their practice on a historic definition, insisting that the religion embody the character, thought, culture, and ethical system of ancient Greece. On the other side are those who wish to take a Neopagan approach, identifying Hellenismos loosely as the honoring/worshiping/using/working with of at least some Greek Gods in some way. This approach favors and accepts Neopagan ideas of eclecticism and very individualistic forms of practice based on unverified (and often unreasoned) personal gnosis, and are often dismissive and have an exclusionary attitude towards traditional principles and values. It is hubris.

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In one of my many conversations regarding Hellenismos, an individual told me he did not believe there was any good “basic” information regarding the ritual practices from the many sources online. The accusation seems to be that most new to Hellenismos should independently sift through volumes of texts, extracting the basics of practice, and as a result, most conversations were over the newbie’s head. Doing a quick search, I was actually surprised how sparse and scattered the most basic information was, and while I have addressed these more basic topics in The Beginner’s Guide to Hellenismos, I wanted to create a Quick Guide for those who are new. A Quick Guide is a document that is not intended to be all-inclusive, but provides the bare-bones essentials to start. No one can look at this work as all that is needed, but it does provide basic information for a person to create a working practice while continuing to learn.

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excerpt from Greek Popular Religion, by Martin P. Nilsson (1940)

A great scholar has graphically described Artemis as the goddess of the outdoors (Göttin des Draussen). Untamed nature may be lovely and beneficent, but, on the other hand, it may be terrible and frightful. The desert wilderness, the rugged mountains, the deep ravines, the precipitous torrents, and the thick forests inspire awe in man. Among them he feels himself subject to unknown and dangerous powers. There the wild beasts which attack him and his herds roam about, and robbers may lurk in the glens. “It is better at home, for it is dangerous outdoors” is an old Greek saying, found in Hesiod and in the Homeric Hymn to Hermes. 1 Within the walls of his house, man feels himself secure, protected from dangers which threaten without. The ancient Greeks would have understood what we mean when we say, “A man’s house is his castle.” In the beginning of the work of Thucydides there is a vivid description of how unsafe life was in early times because of robbers and pirates.

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