There seems to be a mistaken belief that is floating around that the Hellenic gods champion, patron or are linked to specific sexual identities. Therefore you end up having some members of the LGBT community celebrating certain gods as homosexual deities (examples of this would be Dionysos, Apollon—especially in regards to the Hyakinthos myths, and Artemis, among others), and then you have some heterosexual screaming their heads off that such and such a god isn’t homosexual, and at times even aggressively ignoring the myths (and associated festivals) in which a god appears to be having a homosexual (or in reverse for the other side of the fence…heterosexual) relationship when this was never an issue for the ancient Hellenes. It really is a sign of the modern culture in which we can be so obsessed with sex-identity that we feel a need to *claim* gods as being a part of our own sexual identities.

Yet when it comes right down to it, it doesn’t make sense on either sides of the fence. The gods don’t possesses biological bodies, they don’t possesses chemical hormones, they don’t literally have forms in the way that we think of it….therefore claiming any specific sexual orientation is rather ridiculous. The gods love, they experience attraction through Eros, and the love and union is going to be carried out on a spiritual level. The soul can’t be said to be strictly female or male, for which I think hermaphroditic images is more closely related to our spiritual existance. Truly though when you get right down it to the souls are aligned, in relationship to the gods, with having a receptive nature (therefore being symbolically feminine as we see in the myth of Psykhe) because we desire to receive the union with the gods. Otherwise I must say that we have no spiritual sexual orientation, and we possess many lives in which we may experience life as male or female, and probably a variety of sexual orientations over the course of our lifetimes.

As such to ignore male or female loves of the gods (depending on your stance) is just a matter of cutting off the nose to spite the face. Those of Kyrene, who celebrate the nupitals between the nymph Kyrene and Apollon were known to celebrate in the Hyakinthia. It is a testimony that the gods were not divided upon lines of sexual preference, and I really don’t see why it should be such an issue today that people feel the need to do so. The myths in which the gods love mortals (regardless of the biological gender of said mortal in myths) are those which worshipers should take in delight and reverence because they serve as messages to our own souls. The gods love humanity.

http://hellenicspiritarts.wordpress.com/

I am starting with only my more recent work, largely because I don’t feel like going through and adding pictures everyone has seen a million times. So it is more convenient to start fresh with the two sketches I finished yesterday. Enjoy!

http://lykeiapoems.wordpress.com/

Since I have been speaking recently of liminal animals, particularly that of goats, dogs, and wolves in recent posts, I thought I might take a moment to address another that is perhaps often overlooked…and that is the aquatic animals and their relationship to various gods. Poseidon as the god of the sea (and thus also the space in between the extremes) is most notable for being associated with such creatures in everything from fish and dolphins to mythological creatures such as seamonsters and hippocampi (seahorses in the most literal sense). These creatures are as such associated with the boundary between the world of men, and the unknown world as expressed by the unfathomable depths to which men did not (and still to some degree do not) have access. As such we see also dolphins carrying Proserpina in Italian art depicting her return, and we have images of Aphrodite riding upon a dolphin as she emerges in her birth from the sea. And we have Apollon who takes the form of a dolphin as a guide and is honored as Delphinus in respect to his dolphin form that he takes. This similar idea can also be expressed by the fish oracle of Apollon at Patara, Lycia. The presence of the dolphin in the cult of Apollon is fairly well known, and it is unsurprising that a god connected as he is with ports/harbors, mariners etc would not have strong aquatic associations in the means of sacred animals and even oracular forms if the sea is the liminal point between between worlds and Apollon is a god which traverses them both easily and illuminates the unknown. And then we have goddesses we take finned forms themselves such as Aphrodite Syria, and Artemis Eurynome of Arkadia.

Though Pausanias expresses some doubt as to how Artemis Eurynome can actually be Artemis, he does remark that the people of the area are quite firm in their belief that this is Artemis, and thus we can see that the name Eurynome is an epithet of her in this capacity which assigns attributes of the sea goddess specifically to this inland cult of Artemis where two important streams met. Euyrnome is by and large associated with the parallel functions of Artemis at the aquatic level over “pastures” as well as functions as a kind of divine nurse wherein Eurynome literally receives and nurses the infant Hephaistos after he was flung from Olympos. This daughter of Okeanos may compare in some fashion with the version of myths in which Artemis is attributed to parentage of Demeter and Poseidon…which though most strongly attested at Eleusis, is also evident symbolically by the close association with the horse that the goddess enjoys through the Pelponnese and her close association with particular rivers and springs in myth can reflect this alternative parenthood that clearly serves a very strong symbolic purpose. Thus it is of little surprise that she is thus honored at the meeting place of the Lymax (After-Birth…the source of which is the place where the infant Zeus was delivered and Rhea was bathed after his birth) where it falls into the Neda. Though Artemis is considered mythically a daughter of Zeus, we often see Artemis and Apollon, and Athena too in some myths, attributed to pre-Olympian manifestations…thus Apollon as a father of the Korybantes who cared for the infant Zeus it is not difficult imagine Artemis, the divine nurse, associated with the river related to the birth of Zeus. Especially as the Okeanid Neda was specifically one of the nymphs who cared for Zeus, which likely made this spot where the worship of Artemis Eurynome carried related to this connection of receiving and “nursing” the god. Kallimachus specifies how Neda secreted the infant Zeus away  to place him in the care of the Melian nymphs and the Kuretes that would raise him. Overall this place is then associated with two things…the delivering of Zeus after his birth and the purification of the mother by bathing.

Lewis Farnell in his The Cults of the Greek States talks briefly of the cult of Artemis under the Lacodaemons which honored Artemis as the nurse of the hyacinth, for which we may also see a parallel worship with the festival celebrated by the nurses of boys in secrecy in the same land every year…which again connects with a liquid, fluid nature of the goddess which nurtures even as she is the goddess of the wooded pasturelands. Likewise as a goddess of mariners she bringer of all to haven, or port (something which is specifically attributed to Apollon as god of ports) even as she may hunt her prey through her woods…she brings all to their destination. Therefore there is likely some very important association with the destination of these two meeting of springs that is being here honored which is connecting with the fluid nursing character of Artemis. And yet a nodd to her woodland aspect as cypresses planted all about the temple to Artemis Eurynome, the mermaid formed Artemis wrapped in golden chains. Such similar associations between the woodland and the aquatic realm is the device of the net which is used to secure both prey hunted on land, and fish hunted from the depths of the sea for which have other associations of Artemis with epithets of Dictynna and Britomartis.

And that finally brings us to the frogs. Aristophanes has a chorus of frogs, caretakers of the reeds, that praise in their song the following liminal gods: Artemis, Pan, Apollon and Dionysos from where they dwell in the underworld (perhaps another association of frogs inhabiting lower levels of water that may be associated with the underworld). These are the same animals which are renowned in myth in which Leto, in her travel through Lycia, transformed shepherds (or in some version villagers man, woman and child all) into frogs for rejecting her attempts to bathe her children there in their waters. This bathng of Artemis and Apollon by this myth is of particular importance, and we see it too in that Xanthus, in whose water Apollon is bathed is held in high esteem and all of Patara is honored. As Leto also has strong associations with the underworld in Lycia and Asia minor it carries a strong portal symbolism too between life and death, which brings to mind the Egyptian frog goddess Heqet who presided over births. Likewise the symbolism of the bathing carries further in which we see both Artemis and Athena exacting punishment for being spied upon in their baths, for in which case for Artemis is one of her most commonly known myths that it resulted in the death of Actaeon whereas for Athena the blinded violator was given the gift of prophecy. Therefore we see the watery realm symbolism further associated with this idea of foresight (for which we can understand Poseidon’s oracles as well), purification (on the part of the goddesses in myth), and transformation as typically the water is what is used as the vehicle of delivering the punishment. Frogs are very important to this transformative nature of water because it is in the water that this transformation occurs that allows them to go from living solely beneath the water to be able to emerge from it. This naturally brings to mind Plato’s Phaedo I believe it was in which our heavens are described as being like the sea of a higher world (my paraphrase here)…and therefore this transedence can also imply emerging into a higher state too. Which may explain in part the importance of the frog symbolism that it was carved on the doors of Delphi according to Plutarch.

Thus whether it is possessing a fish’s tail, or taking the form of a marine creature, as symbolically related to specific aquatic animals, it delivers a wealth of meaning potential within it.

It has come to my attention that more and more polythestic women are coming out and proudly incorporating headscarves into their wardrobe. An activity that has a long recent history of being associated with Islam and strict sects of Christianity and Judaism is now being reclaimed by many ladies who honor the gods. It is all so very exciting really, especially considering how in this day and age the practice of veiling is looked down on as an activity of supression by so many people, and as a relic of the past. Yet the headscarf has a beautiful and noble history worldwide in its various fashions (and is so much more comfortable than a hat which covers less and doesn’t let the scalp breathe so well) that can be embraced by any woman who desires to take up the cloth whether it be for modesty, personal privacy, or spiritual reasoning. We know among the romans that veiling for spiritual purposes was under taken by men and women…the former of which would fold the end of their toga over their heads when engaged in prayer. Likewise in Hellenismos it was rather common for the hair of women to be bound up, and loosened under conditions which are called in specific rites of mourning.

Therefore polytheistic ladies should not feel afraid to veil their hair if they are called to do so (amittedly perhaps only a few in any sizable population may feel such a need) out of some misplaced idea that they are stealing another religious and cultural identity…for that is not the case.  It is not a practice restricted to any of the Abrahamic faiths. There is a long history of women covering their heads in various parts of the world from ancient times into more modern eras (let us not forget that the wimple was used not THAT long ago). This is because it is a practical application of clothing that has evolved which serves a purpose. First it is a protective peice of clothing, this is especially important in the summer when the sun is beating down..and for us fair skinned ladies it is also helpful in avoiding more painful sunburns. Second, it is clean. Despite what some may think headscarves are clean and kept washed and laundered. It is not only more sanitary for our daily activities which may require the handling of food, but also keeps the hair cleaner. This would have been particularly important when washing one’s hair didn’t occur as often as one would have liked.

Therefore ladies, if you feel the desire to veil your hair know you are in perfect right to do so, and do so proudly!

There is a fairly widely supported theory that Persephone’s time in the underworld is concurrent with the summer during which the heat reaches its heights during which, supposedly the earth would have lain fallow until planting resumed in the autumn. In this theory then Persephone is rising in the autumn. However there are several problems with this idea, and reasons why I don’t accept it into my own worship.

1. There is no festival anywhere near the beginning of summer which would indicate the descent of Persephone. There are those who suggest that the Lesser Eleusinian Mystery in the spring is the descent of the Persephone however this falls out of alignment with other festivals. For instance it is so closely placed to the Anthesteria, a festival of flowers, that it generally conflicts with the nature of Anthesteria. Likewise this disregards that Thargelia in May was celebrated with green unripened wheat in Athens, and that Rhodes had festivals for Apollon and Dionysos Smintheus in which they killed rats that would eat the plants, as well as a festival to Apollon to prevent “rust” from attacking wheat. It also startlingly conflicts with other ideas that scholars have that Apollon brings the wealthy of grains from Hyperborea in the summer.

2. This theory of wheat harvest in spring assumes that the ripening of wheat occurs in a period with rain. This is not true. Wheat needs considerably amount of rain to begin growing but they also need a dry period in which to ripen. Festivals to prevent “rust” (a micoorganism which attaches itself to grain plants) occurs in unseasonably wet environments. We see this is in the above mentioned festival to Apollon, and in Rome there was a similar festival in the summer for Mars who likewise protects the grains. Wheat has a fairly long growing cycle, but like most vegetation one that is thankfully sped up in northern climates due to longer hours of sunlight that the north has in comparison to more southern climates, so that grain can be grown anywhere.

3. This idea also assumes that harvest and planting does not occur, more or less, side by side…which is rather daft. One can harvest, and in some instances burn the reminants of the feilds (such as seems to occur with sugarcane harvest), and then go back over a couple weeks later and start planting. In many subtropical climates there is a very fine line between harvesting and sowing seasons. I once had a friend from Nola who said that her figs, and other trees, she would shake in the autumn to help speed along the dropping of the old leaves and within a very short period there would be new leaves emerging.

4. This idea also ignores that the symbolism involved in autumn planting…the seed is going into the earth…the grains from the harvested/sacrificed ear of wheat is going into the earth where it may be fertilized by the rains of Zeus and bring blessed prosperity upon us all. Whether this sprouting occurs in winter or spring in cooler climates matters not. We set the seed into the earth (just as the flowers and trees let loose their seeds naturally to lie dormant in the earth until the appropriate season comes) with the hope for growth and a new harvest.

So here we have celebrated the return of flowers with Anthesteria (not ignoring the fact that there are hardy plants that may have blooms in winter such as violets..and even the crocus was said to bloom in the winter) in which all the beautiful flowers of spring have colored the world. We see the poppy blossom in opposite of the wheat ear. The tender young growth of wheat is growing for certain, drinking having drunk and still drinking the rains of winter and those of the approaching spring.

So whereas some will hold to the idea of Persephone’s time in the underworld during a fallow summer, I see no reason to adopt this idea.

Lupercalia crosses over into three specific areas symbolically in the sacrifice in the Lupercali cave, a sacrifice carried out in honor of the place where Remus and Romulus (the founders of Rome and sons of Mars) were nursed by the she-wolf. First and foremost we must keep in mind in this ritual that its importance is connected to the birth of Rome and the prosperity of the Republic (and later the Empire). It therefore stresses the lineage through Mars. Though Mars shares many similarities to the Hellenic god Ares, there are scholars who cast him in a stronger assocation with Apollon in his more ancient aspects when speaking of relationships of cults than with Ares, from whom he later adopted much of his myths and characteristics. However the indigenous cultus of the god stresses his association to the fields (in which he shares association with Apollon as both gods are those that ward off “rust” which attacks grains) and there protection foremost from which it is believed that his more war-like characteristics developed in extention. Therefore it is natural that the god be associated with creatures of the feild, unlike his Hellenic counterpart Ares who shares less associations. Mars, for instance, is directly associated with wolves, and the wolf of the Lupercali cave was one that was sent by him to nurse his sons until a shepherd found them so that they would not freeze from exposure or starve. In that cave a cast of boys (all from noble families) were chosen to play the part of the Lupercii (as Lupus is latin for wolf we can infer that they are playing the part of wolves). The sacrifice carried out in the cave is one of goats and dogs (the latter being a traditional sacrifice to both Ares and Mars…in the case of Mars it was red dogs). Previously in a post on goats and deer I spoke of how the female goat is associated with nursing, as a goat was a nurse of Zeus, and the male is associated with fertility, it can be inferred that this ritual sacrifice is intended on two parts. One, it honors the nurse of the two heroes but the sacrifice of an animal associated with nursing. The second we see directly in the purpose that is carried out…the strapping of women with the strips of goatskin to promote fertility. This would appropriately honor both Mars, the father of Rome, and Faunus, the rustic god of Italy indirectly in one ritual. I say indirectly only because the description of the ritual itself does not directly mention Faunus (nor does it directly mention Lupercus) but I cede the point that in accordance to the lore of Italy that he may very well have been present indirectly and symbolically in association with the sacrifices carried out in the cave and the legendary roots of the sheperds being the original lupercii, that in ritual were actually the youths of patrician (noble) families in Rome specifically connected to the sphere of the children of Mars. It can be said that in mythology the origins of the Lupercalia lay with Faunus and his shepherds (from Romulus and Remus took part and upon being engaged in the festivities, according to Livy, were captured by Numitor’s people) but that these origins lay in the mythic history of the festival and the primary portion of the festival is in honor of the she-wolf of Mars. However, regardless of whether we are speaking of Mars or Faunus, the sacrifice of the goats (and dogs) at the cave of the wolf is very important symbolism. Therefore the wolf which destroys and protects is part of the cycle of the fertile and nursing goat, an idea which we see carried out in the cults of very closely related Hellenic gods Zeus, Apollon, and Pan, and slightly with Artemis via her epithets Lykeia (wolfish) and Kourotrophos (nurse), the latter of which I had discussed in my previous post on goats and deer.

Lupercalia, according to Roman legend, is said to have sprung from the Lykaia of Arkadia, upon the mountain of which on three hills there were three temples. The temple of Zeus Lykaia in the middle surrounded by the temples of Pan and Apollon to either side. Despite the emphasis given by later Italian recorders to the prominence of Pan on Lykaion, it is indisputable that Zeus Lykaia was the prominent figure in the Arkadian cult…one which was echoed in Kyrene, in Libya, where there was a second mountain called Lykaion were Zeus Lykaia was honored following the Arkadian aspect. According to myth Zeus assumed the form of a wolf for nine years and on the 10th year (one divine year) was restored, a pattern that was followed by Demaenetus when he tasted of the sacrifice to Zeus. This form of Zeus supposedly may have been related to the myth in which Arkadians took the form of wolves for nine years after swimming across a pond, after which, if they hadn’t consumed human flesh, would regain their state. All of which must be tied to the king Lykaon, coincidentally the father of Callisto who became a bear. He was the first to be transformed into a wolf by Zeus for the punishment of offering Zeus (in human disguise) human flesh, that of a child, to feast upon. Zeus’ tasting of human flesh may be related to this form of Zeus, as Lykaon is credited with having sacrificed a child to Zeus which was what transformed Zeus into a wolf for nine years. Though there is no direction mention of Pan in the myth, it is wide known that Pan was an important deity among the Arkadians and the fact that both Pan and Apollon had temples joining that of Zeus Lykaia is an important feature in which we see three wolfish gods honored together, and of whom have important features as gods associated with shepherds, the fertility of feilds (to which bees can be connected) and livestock, and oracles. And all three of whom are represented in association with goats, as both Apollon and Pan are called Tragoidos, and as bearing goat, or ram, horns in Peloponnese and its associated colonies…such as that in Libya in which Apollon-Ammon (called Karneios in Peloponnese) and his wife Kyrene are ram-horned, and Zeus-Ammon is likewise horned at his oracle near the Egyptian border.

The goat/ram appears to have a direct relationship in imagery to an idea to a sovereign divinity who brings prosperity by interacting with and fertilizing the world. Such imagery in relationship to sovereignity can also be recalled by a certain myth related to Atreus in which a golden lamb was to confer kingship upon whomever possessed it. Likewise the flying golden-fleeced ram, the son of Poseidon who rescued Phrixus and Helle, the children of king Cretheus, from being sacrificed (the latter whom fell into the sea…that place being called Hellespont after her) and upon carrying Phrixus across the Black Sea to king Aeetes in Colchis, was sacrificed to Zeus (or in some versions to Ares) and his fleece hidden in the holy grove of Ares, was the object of the heroic quest of Jason and the Argonauts for the pleasure of King Pelias. The associations with fertility are of course significant because this ram became the constellation Ares which signifies the time of year when grain is sown according to Psuedo-Hyginus in his Astronomica. This certainly aligns too with imagery of Apollon and Pan together greeting the rising of Semele which would be likewise associated with ideas of sowing and the return of vegetation. Thereby we see the the goat associated with fertile masculine deities of some regard as a divine king, yet of the Lykaion trinity of Zeus, Pan and Apollon we see three levels at work. First we have the high king Zeus, ruler of the world and aether, from whom all things issues. Second we have Apollon, the bright king, the king of light, the king who walks across all the earth. And we have Pan who is the rustic king (recognizably set apart by his distinctive half animal characteristics who opperates in cooperation with Apollon and revels with Dionysos)…and yet all the Orphic hymns to all three seem in some manner to refer to each other. There are, of course, numerous other deities associated with goats/rams such as Dionysos and the aforementioned Ares, but in this post I am concentrating on the divine association of wolves and goats which are expressed in only a few deities.

Thus within Pan, Zeus and Apollon we are presented gods that are connected with destruction via their assocation with wolves, but are also bringers of prosperity and abundance as we can see with their goat associations. They are the wolves that cull of the weaker members of the flock, they are the destroyer of wolves that may prey excessively upon the flock…in such they are both wolfish and protector/shepherd gods who oversee the welfare of the flocks and their healthy increase. Since both slaughter/destruction/sacrifice and fertility are necessary for the welfare of the flock, it is necessary for gods associated with some kingly title and duty to be associated directly with both functions as destroyers and saviors (the savior aspect of Zeus often partaken by Athena who possesses the skin of Almathaea…the aegis).

As far as I can see, regardless of which deity it is for, such festivals as the ongoing Lupercalia, which celebrate both the protective/destructive nature of the wolf (for the wolf is also protective as it is a social animal that cares for its young within a solid family group) and the fertility and nursing attributes associated with the goat are highly appropriate at each turn of the season…and likely accounts for their celebrations at different parts of the calendar through the Hellenic and Roman world. Generally speaking my focus when it comes to a shepherd’s festival in which goats/rams are sacrificed tends to be at the Karneia for Apollon Karneios prior to the start of autumn, but I can see the relevance at the beginning of spring in relation to this.

However, in myth we don’t really see any direct link between Artemis and the bear…but something more indirect via the myth of Callisto. So we have Callisto who was seduced by Zeus (some say in the form of Artemis, and Apollodoros in his Library presents an alternate version that others say it was in the form of her twin Apollon…which certainly alludes to an interesting relationship between the twins if Callisto wasn’t objecting to Apollon), and remained among the hunting company of Artemis until her pregnancy began to show itself, after which she was expelled. However, at this point there seems to be some discrepancy. I have heard that Artemis transformed her into a bear, but I have also heard that she wasn’t transformed into a bear until after she gave birth to her son Arcas..and that the transformation was done by Zeus to protect her from Hera in one telling, and Ovid says in another that Hera turned her into a bear out of revenge.

So we have that Callisto, having birthed her son, became a bear to wander about Argos. At which point we come to a branching of the myth. In one version her son having reached maturity, pursued her as a hunter and so Zeus placed them both in the heavens in the form of bears, but Hera forbad them to over to enjoy a respite to bathe in Okeanos for which they never sink below the horizon. The two bears are referred to it seems by Euripedes Ion on a tapestry from Delphi which mentions the bear constellation that can’t sink into Okeanos.The other was that Hera spoke to Artemis and had Artemis slay Callisto with her arrow (after which Callisto was immortalized in the heavens). The poem The Phainomena however doesn’t speak of two bears but rather about Arcas who turns about the polar star (as so by whom sailors navigate), and the trail of light (which appears to refer to ursa major). Thus we are presented with an interesting image of a trail (a path through the forest/wilderness) at the end of which there is a bear who circumnavigates the polar star, the seat of Koios–the axis of the heavens.

That the bear is forbidden to hide herself in Okeanos is quite interesting because this is contrary to the nature of bears and so seems to have a very specific mythic presence. Bears are animals that bear a strong earth association as creatures which have dens beneath the ground, but also spend a significant amount of time of year beneath the earth hibernating. While I am not too certain how this works in Hellas, bear hibernation is a very strong character of bears and so is also a good reason to actively avoid them during the spring when they are hungry and cranky.Thus we are presented with an animal who resides for a period under the earth, during which period the female gives birth to her cubs (ones that she will be rearing for the next several years) beneath the earth, who emerges in the spring, consumes nearly everything (plant and animal food sources), and are a symbol of strength. This puts bears in a position for a perfect symbolic relationship with Artemis, a portal presiding deity strongly associated with the earth the bear has a good symbolic presence as animal of transition which would explain its strong feature in the cult of Artemis in Attica at Brauronia in which the girls were identified as arktoi (little bears) before reaching the age of maturity/marriage.

However, associations of the strength of the bear can be seen in the myth of Agrius and Oreius who were giants that were half bear from Thrake. However, like Arcas, it begins with a follower of Artemis named Polyphonte who, like Hippolytus, spurned Aphrodite which caused the angry goddess to make Polyphonte fall in love with a bear and mate with it. In response Artemis turned all beasts against her and Polphonte fled to her father’s house where she gave birth to her sons where were of remarkable size and strength. These did not honor the gods and ate the flesh of strangers. This cannibalist behavior is one that is particular to the human species at a very base instinctual level, whether it follows with the idea of some tribes that to consume one’s enemy allowed one to draw in their strength or just a basic survival mechanism that gives no thought to anything beyond consuming and surviving. This bear becomes part of the symbolism of the physical mortal being at its most primary level from which everyone must evolve (and so would explain why Arcas sought to slay Callisto when she, in the form of a wild bear, entered into Zeus’ sacred precinct, as well as explain the retaliation of Artemis for the death of a tamed bear which is of a nature different to a wild bear which the goddess herself would hunt) towards the other end of the spectrum towards the symbolism of the heavenly bear of Callisto’s myth.

The bear constellations are indeed set in such a manner in the heavens that the bears are “not permitted” to sink beneath the horizon…i.e. the bears do not retire into the earth. Though the myth has a flavor of punishment in this design it is very telling in some ways because going down and returning is distinctive of death and rebirth analogies. It is a direct opposite symbolism to the typical symbolism we can infer from the nature of the bear which is so strongly associated with the strength, seasonal cycles, and fertility of the earth. Yet the ursa major constellation does have an interesting relationship to the turn of the seasons in which the cup of the constellation is either facing upwards, or facing downwards (typically in the sping and fall) as if pouring out on the earth, as it follows its course around the north star. When I first discovered this as a teenager (from watching an astronomy program) what had come to my mind was the receiving of heavenly blessings (the upward cup), which is followed by the outpouring of seasonal blessings (the downward cup)…which likewise is usually accompanied by rains associated with such seasons. If we combine this with the Trail of Light idea we can see the trail of light is a road that follows to a divine height (the axis of the heavens which in turn can metaphorically indicate Olympos as the height of all heights for us) which the bear (that which is connected to the cycle of mortality) may procede to the height and thus make a distinctive division from the mortal cycle as the bear of the heavens is distinct in its designation in the heavens from the bear of the earth. Thus we have Arcas (whose name indicates that he represented the people of Arcadia) who was born from a mother bear, and through his path on the trail in his pursuit he became as a great bear and set amid the heavens to be favorable towards men (particular favorable towards seamen who navigated by his turnings). Such would be a good example why this constellation was described with very few other favorable constellations by Euripedes on describing the tapestry from Delphi.

This followed through by the celebration of the Stepteria which follows shortly afterwards in which the death of Python is celebrated (recall that Apollon was only  a few days old in the myth). This festival is named after the crowning of the laurel…which really is the finale of the ritual. The Stepteria is about the slaying of the Python, the exile of the god, his supplication (which includes the city from which the myth of Admetus comes that draws an interesting parallel between the exile of the god for the death of the Python and the slavery of the god for slaying the Cyclopes) to towns on his way to the sacred laurel tree in the Tempe Valley. This trip would have taken a number of days with all the stops that were made. Having arrived boughs were cut for crowns and boughs gathered to bring back to Delphi. All of this done by a boy who represented Apollon, though he is believed to have been accompanied by an entourage of followers. The actually slaying of the serpent was carried out in one of two ways..both attested to (so it is possible that both may have been done). One was a combat between the boy and another man with swords (I will refer you now to the designation of Apollon as the god of the golden sword), the other man representing Python who is defeated. The other was that a snake was set in a tent (for lack of a better word) and set on fire. Whereas for a ritual involving many people I can see a drawn out dramatic swords fight, the chances of anyone burning a snake alive are slim….which makes effigies of a serpent much more likely for destruction.

Having crowned himself with laurel, representing the purification of the god, the boy makes his way back, stopping again at all these cities rendering the blessings of the god to those who gave him hospitality. After these many days the boy arrives amid a fanfaire of singing and celebration honoring his return in the festival Herois. I believe that his festival may have occurred within the following month Theoxenia and was the pre- festival for the Theoxenia festival. It is difficult to celebrate the Herois sufficiently without the mystic journey of the boy actually happening, but the character of the ritual seems to be very much like the Theban Daphnephoria so it is possible to celebrate the essential elements of the Daphnephoria to keep with the spirit of what is happening and that is the procession of the god amid laurels…the Daphnephoria also includes a rather cool “scepter” which has two balls (a larger on at the top to represent the sun from which smaller balls (the stars) hang, and half way down a smaller ball representing the moon, which is entwined with laurel and white flowers at the top, purple flowers at the middle, and the bottom in a sheith of crocus-colored material.

This, or a simple libation can be offered to Apollon a few days before the Theoxenia and then celebrate the Theoxenia (the seventh of Elaphebolion which is coming up at the end of this month) with all props and honors. The Theoxenia marking the festivity of the gods who have gathered to Apollon’s banquet…with special significance given to Dionysos (as would merit a festival in which Apollon and Dionysos are exchanging power not unlike references to the autumn festival would have us believe).

Coincidentally this would also coincide with the return of Apollon to Delos. In the cult of Apollon on Delos there is was a long standing tradition that the oracle was active from spring equinox to autumn equinox at Delos, and then for the other part of the year at Lycia. This is on thebasis of the myth which differs from the Delphic myth in which Leto, with her infants went to Lycia and there they remained until the Old Man of Lycia (so honored by the Delian Maidens) returned Apollon to Delos. This same Old Man according to myth accompanied Apollon eventually to Delphi. So therefore I add a component of honor to the Old Man of Lycia and also engage in singing and stamping the earth with my feet in honor of Apollon’s springtime return in the manner which is described of the Delian Maidens.

I am, of course, truly looking forward to carrying out this celebration in Florida where I hope to be able to stand on the beach and see the reflection of the sun upon it as I stamp my feet for the glory of the returning god Apollon.