Category Archives: Bacchic Things
A reader asked me recently asking whether or not it was really possible to experience the Gods through our senses, to have some type of direct engagement, where we sense, hear, or see the Holy Powers, what is called theophany (from two Greek words: φαίνω “to see” and θεοί “Gods” and meaning essentially to see or perceive the Gods). It was a very good question and forms, I think, one of the most difficult chasms to cross from 20th century post-modernism into actual devotion, and certainly to the type of devotion that informed the world of our ancestors. For our ancestors, including our medieval Christian ones, it was acknowledged that one might experience the Gods via the senses (how else would one experience Them? Our sensorium is the way that we experience every aspect of our world, after all) (1). They set up temples where one could go to pray for dreams, developed mystery cultus to allow for cathartic experience of the Powers, and worked this awareness into their philosophies and literature (2).
I will preface this by saying that I think everyone who experiences the Gods directly does so a little differently and that’s because our brains are not wired to take in something that inhuman and immense. The experience, the Being, the Presence gets filtered through our consciousness, so if person x sees but person y feels or hears that’s a matter of their own inborn facilities/predilections (some people learn better visually, some by hearing, etc.) and how their brain is processing the stimuli. One modality isn’t better than the other. Now onto the actual question!
One thing that I realized with this question is that I didn’t come to Heathenry or even to polytheism unprepared. I had a very good devotional upbringing. I was encouraged to pray, to do novenas, the idea of “God” being able and willing to engage with devotees was not a foreign one so I never self-censored there. I didn’t close that off, the idea that engagement was possible, but I think like a muscle one might work at the gym, the facility to sense the Gods was actively developed through years of prayer and meditation and later shrine work, devotional work, study, etc. Also putting myself in space where it was more likely such contact might occur didn’t hurt, and a couple of years of ritual work further developed that awareness.
I think many times the Gods show Themselves not through the raw impact of visions or direct theophany but through small graces, gifts given through the natural world or one’s daily life and that is potent and powerful too. Learning to see all things as sharing in that connection, that capacity for engagement is important because if we are always looking for the big explosion of Presence that overwhelms, we may miss the small whisper of grace that opens. Both are important and maybe, just maybe it’s the latter that prepares one for the former.
I’ve argued with other spirit workers about whether or not the capacity to experience theophany is part of one’s inborn psychic or spiritual wiring or whether it is something that can be developed through consistent prayer, meditation, and devotional work. I default to the latter and perhaps that is because I was a priest long before I became a spirit worker. It’s also though that I have seen ecstatic ritual move people away from the tightly locked down headspace of their daily lives and into receptivity toward the Gods. I also think that saying one can only experience the Gods directly if one has the inborn talent for it negates the agency of the Gods in this equation, and without that agency no one is going to be experiencing anything!
As a spiritworker I have to say, don’t be upset or discouraged if you don’t immediately receive the feedback of direct experience. You are having experience just by engaging in devotional work and there is far, far more merit in doing that work without the bold and obvious interaction/theophany/etc. than in doing it solely to receive that. Pray without expectation without preconception and you will be opening all the doors of your heart and senses to the glory of our Gods. Besides, theophanies usually come with work. The Gods are there and will usually meet us more than half way if we but start in whatever fumbling capacity we can down the road of devotion. In the end, that’s all that matters.
- Even in omens, prodigies and κληδόνες, the person receiving such a gift is experiencing that through their sensorium: sight, sound, smell, taste, touch.
- One of my favorite passages in the latter is found in the Virgil works in a powerful description of a priestess of Apollo being possessed by Her God:
“But the prophetess, not yet able to endure Apollo, raves in the cavern,
swollen in stature, striving to throw off the God from her breast;
he all the more exercises her frenzied mouth, quelling her wild heart,
and fashions her by pressure.”
At, Phoebi nondum patiens, immanis in antro
bacchatur vates, magnum si pectore possit
excussisse deum; tanto magis ille fatigat
rabidum, fera corda domans, fingitque premendo.
Virgil’s Aeneid, 6 77-83.
I love this description of possession because it so aptly depicts the partnership required and, while it’s been awhile since I’ve read the Aeneid in Latin, I believe in at least one other place, it’s actually described with vocabulary that conjures up the horse and rider paradigm that is used in modern Afro-Caribbean religions to describe the process of Deity possession, a metaphor that many polytheistic traditions use as well.
Note that the word that is here translated as ‘raves’ is ‘bacchatur’ and means to ‘behave in a bacchic manner,’ i.e. to be taken over completely in divinely inspired ecstasy, possibly violent ecstasy. It may also be translated accurately as ‘rave’ or ‘rant’.
I could have translated ‘fingit’ more as ‘tames’ rather than ‘fashions’ though either is an accurate translation. (this isn’t my translation — I’m not sure whose translation this is, but I liked it. I would probably translate it this way: “But, not yet fully opening to Apollo (or enduring Apollo, or allowing Him in, but the sense is that Apollo has not yet seated Himself fully on the prophetess because she is instinctively resisting), immense (vast) in the cave she raves, trying to drive out the great God from her breast; He exhausts her mad fury, taming her wild heart, instructing her by seating Himself fully (this is one of the possible poetic meanings of premendo).
So, just looking at this quickly before I hit ‘post’, I could make several choices in the translation and I’d probably have a half page of footnotes lol.
A Litany for Healing (Heathen)
That our health care practitioners may remain healthy,
We pray to You, Eir, best of Surgeons.
That the families of those suffering be given the strength to endure,
We pray to You, Thor, Protector of Mankind.
That those afraid or grieving may be comforted,
We pray to You, Sigyn, Lady of Enduring Grace.
That those most at risk be granted vitality and kept from harm’s way,
We pray to Idunna, Who bears the sacred apples of restoration.
That those suffering financially due to this crisis be sustained,
We pray to Andvari, Who governs the flow of resources.
That we may remain kind to each other despite our fear,
We pray to Nanna, Goddess of compassion.
That each household may have what it needs,
We pray to Frigga, Sustainer of Asgard.
That those confined to their homes find ways to flourish,
We pray to Freya, Goddess of abundance and power.
That we be shown mercy,
We pray to Jorð, Goddess of the good, green earth.
Bless and protect us, Holy Ones,
and keep Your people from harm,
inasmuch as wyrd allows.
To You, Great Gods, we pray.
A Litany for Healing (cultus deorum)
That this plague may be driven back,
we pray to Apollo, Who brings protection and healing.
That our healthcare workers may be sustained,
We pray to Asklepius, best of Physicians.
That those most at risk, remain safe and healthy,
We pray to Hygeia, Goddess of Health and Healing.
That those of us sheltering-in-place remain healthy and resilient,
We pray to Panacea, Goddess of preventive medicine.
That those grieving or afraid may be comforted,
We pray to Dionysos, Who brings relief.
That households may have what they need during this crisis,
We pray to the Goddess Salus, Whose hands bring salvation.
That we be shown mercy,
We pray to Ceres, Goddess of the land.
Look with favor upon us, Oh Gods,
Bless and protect us and preserve us from trouble,
this we pray, ever in Your service.
One of my readers contacted me a couple of days ago suggesting that a bunch of us commit to doing a seven day “novena” for Apollo, praying for protection and health in the face of Covid 19. I think this is an excellent idea (and we’re calling it a novena, even though it’s only seven days, seven being a number sacred to Apollo). Here is the email I received:
“During my nightly prayers, an idea came to me. What if a bunch of us polytheists started a sort of Novena to Apollo to combat this virus? Well, maybe Novena isn’t the right word but I was thinking light a candle and using the prayers from your ‘Hymns and Prayers of a Polytheist Household.’
Thought I’d pass the idea on to you and maybe your household and others would like the idea.
Obviously, we’d keep doing the common-sense stuff, no hoarding TP, wash hands, etc. What do you think?
I think it’s an excellent idea. As JR notes, it doesn’t take the place of common-sense measures like hand washing and social distancing – our Gods created medicine and gave us common sense after all!—but it is a spiritual measure that we can take in tandem with these things. Since JR suggested the prayers from my book ‘Hymns and Prayers of a Polytheist Household,’ I’m including the Apollo prayers here.
I plan to begin this cycle tonight and I invite any of you, my readers, who are interested to join me. Thank you, JR, for a wonderful suggestion!
(image by Lynn Perkins)
Seven Day Cycle for Apollo
Day 1 – for Apollo, Whose Arrows Never Miss Their Mark
It is to You Whom I turn when the night is darkest.
It is to You, Whom I cry when I am beset and surrounded,
by enemies as thick in number as an unkindness of ravens.
When I call, Oh my Lord, Your arrows gleam so viciously bright in the shadows.
I know I have nothing to fear.
You, Far-Shooter stalk those Who would harm the Gods’ servants,
Your arrows rattling in their quiver, their rhythm making the Moon smile.
You protect what is Your own. You keep pure Your sanctuaries.
You dance across the field of battle before the opponent
even realizes their last dawn has come, splendid in Your wardance.
You, Mighty One, avert all evil, all miasma, all pollution, all harm.
The glorious swan cries a paean to herald Your coming.
Great shooter from afar, Your arrows always find Their mark.
You restore, Lord of the ash, Lord of the bow, Lord of restoration.
May You always be praised. May I always praise You,
and know my place before You in service.
For Apollo – Day 2: Who Protects His People from Evil
You are terrible in Your wrath, Son of Leto,
when You stride into battle, gleaming arrows
rattling in their golden quiver.
Rage is too small a word, for the fury
that radiates from You,
more fiery than the sun,
deadlier than any blade.
You protect Your people,
raining plague upon those
who trample upon Your servants.
You strike down the impious,
and stop the evil-doer in his wake.
With Your raging war-cry,
You shatter pollution,
scattering to the winds,
all who would oppose You.
When You let fly Your arrows,
Your aim is ever true
and You destroy them.
None may escape You.
Howling Ares in His battle frenzy
may indeed match Your war-dance,
but You are cold precision, ice to His fire.
You never miss Your mark and when You take
the field of battle, Your heart is empty of mercy.
Agrios, best of hunters,
let Your fury fall upon all
that would seek to challenge divine order.
Set loose Your ravens, turn lose Your wolves,
that they may rend and tear Your enemies,
until You stand unopposed and triumphant.
Be our shield against evil, Bright Son of Zeus.
Hail to You, Apollo.
We will reverence You always,
not out of fear – for we will be ever pious—
but in love, and awe at the terrifying beauty
of Your majesty.
Hear our prayer, we pray.
Day 3 – for Apollo: Who makes Whole that which has been Broken
Hallowed One and hallowing,
You make whole that which is broken.
Your gentle hands bring healing,
tenderly encouraging growth and restoration.
Medicus, by Your grace and generative power,
You gifted Asklepius to the world,
and from His children, Mighty Sons and Daughters,
struck a blow against miasma and hurt.
Your temples are sanctuaries and so powerful Your blessings
that even the Christians hailed You, calling You angelic,
and best defender of the heavens.*
On this, they were not entirely wrong.
Yours is a purifying healing force against which
no possible pollution, illness, or malefic spirit may stand.
Your face is glory. Your touch a beautiful solace.
Your very presence is undiluted joy, ecstasy of mind, heart
and most of all, spirit. You move our tongues to praise,
our hearts to reverence, our bodies to celebration.
Enfold us, oh God, sweet and noble Lord, in Your light.
Restore us, Brightest Lord, we pray.
Renew us in all ways, that we may praise You more fully,
and every day with greater joy.
Preserve us, Holy Lord, from all the dank, impious places
we must walk in this world.
Fill us with Your light until no pollution remains
nor the possibility for it to fester and grow.
With this prayer, let us be aligned with our Gods,
with You, mighty Healer, as our advocate.
Hail to You, Apollo, may the warmth of Your blessings flow.
Day 4 – For Apollo, Who Bestows Prophetic Power
Frenzied speech You give, the oracle-woman bowed back
with the force of Your Presence in her head,
with the force of Your words erupting like a volcano
from her heart and mind, dancing and blazing on her tongue,
every synapse burning bright, as though she had fallen into the sun.
Frenzied speech and prophetic power You bestow, Great Lord,
weaving like a serpent through the brain, opening doorways
through which Gods and spirits might howl triumphant.
This is a high art, and You train Your women to wield it
swift and sure, mercilessly and sometimes cruelly,
like a surgeon’s blade, deployed keenly and without hesitation.
It is this Power, like the blistering force of a thousand suns,
that shines the wisdom of the Gods into mortal lives.
Those who heed it uphold the will of Zeus,
the immortal hierarchy of the heavens, the glory of the cosmos.
Those who ignore these whispering women glory-sent,
wreak their own destruction and order is again preserved.
It is the pristine ratio dancing, ever turning, ever re-harmonizing in Your hands.
You maintain the radiance of its song, the cosmic majesty of its dancing sequences
through which worlds are born, pass away, and are born again.
Preserver, Savior, Eternal God, Your songs soar in the hearts of those who love You,
and through the cosmos too, restoring order to all things touched by the sourness
of spiritual decay.
May we too join in this dance. May our hearts be patterned for Your song
that like wood in the blazing fire, we may be transformed, into light and heat
and conduits of Your goodness to our sad and broken world, every day of our lives.
Hail to You, Apollo.
Day 5 – for Apollo, Whose Love is Fierce
Your love is a terrifying thing to bear,
Sweet and searing, You penetrate to the core.
It is like walking off a precipice,
and whether we fly or fall is all the same
when the ending is You
and the conflagration of Your affections.
Oh Sweet God, burn away all that keeps us from taking that leap.
Let us not be like Kassandra, inconstant, aching,
so hungry for You and yet so afraid. She was a slave to Her fear.
Let our fear never win. Let it instead be the spice
that flavors the feast of the senses You proffer.
Free us from the chains of our terror.
Let us rise proudly into Your embrace
counting as small the consequences of such devotion.
There are always consequences to devotion.
Let us pay the requisite price gladly;
and then let us throw ourselves madly
into the heat of Your Presence.
Hail to You, Apollo, most-longed for God.
Hail to You, and all Your hungers
that fuel the fires of our veneration.
Day 6 – Apollo, Who Ever Purifies
Holy Lord, cause my skin to crawl
away from every evil thing.
Bright Apollo, far shooting God
of healers and prophets,
I offer this prayer to You today.
Holy Lord, cause my skin to crawl
away from every evil thing.
Most Holy Apollo,
Klarios, Oulios, Alexikakus,
Who averts all harm,
protect me, oh my God.
Holy Lord, cause my skin to crawl
away from every evil thing.
In Your Presence, oh my God,
nothing impure may stand.
In Your Presence, oh my God,
nothing impious may find purchase.
Holy Lord, cause my skin to crawl
away from every evil thing.
keep my boundaries strong,
that no pollution may affect my mind,
my heart, my soul, my work.
Boedromios, preserve me,
as I wade into this filth.
Holy Lord, cause my skin to crawl
away from every evil thing.
I lay my petition before You, Shining God,
that I may stand in the light of Your protection.
To You, Lord Apollo,
Day 7 – For Apollo, Glory of Olympus
You, Kyrios, are the glory of the Sun,
washing the world clean with Your light
every moment Your horses thunder across its heavens.
Your very presence restores, as light drives out darkness.
Your very song reorders, as its resonance shatters stagnation.
In Your hands lies the balance, the ratio of all the spheres,
A scaffolding of perfection, a purity of sound,
Divine harmony resolving into beauty, through Your music,
You keep those holy chords whole and add to their substance,
filling the world with Your whispered descant,
the potential for regeneration. So, it is with You, oh Medicus.
Your hands bring healing and restoration to us too,
Restoring the harmonies of our flesh, our bones, our rattled synapses.
You hear our most desperate cries, driven by pain and fear, lost in illness,
You hear and the moment Your attention is caught, pain begins its retreat.
The sound of Your attention, the gentle and firm touch of Your power,
Begins again, a dance in which illness has no place save its flight,
Alexikakos, from Your power.
You are the glory of Olympos,
And Your blessings fill the world with beauty.
Hail to You, Apollo Medicus, Father of Healers,
Whose charmed arrows never fail to hit their mark.
(All prayers here written by Galina Krasskova, published in “Hymns and Prayers of a Polytheist household” copyright 2020).
A reader asked me late last week if I had any prayers, both to the Norse and the Greco-Roman Gods, for healing in a time of plague. This is what I have to share. Stay safe folks, mentally as well as physically. Don’t hoard toilet paper. Be kind. Wash your hands. If you’re bored out of your skull, here are some online field trips, and here a list of courses you can take for free. Many museums are also providing fabulous virtual tours. I wish you all good health and healing in this time of crisis.
Prayer to Eir
Goddess of Healing, please hear my prayer.
Keep our doctors, nurses, and healthcare providers safe.
Bless their minds, hearts, and hands.
Grant them vitality and fortitude,
that they may do their jobs well.
See that they have what they need.
Bless them with health in this time of sickness.
Preserve them I pray,
and may this plague quickly pass.
I hail You, Eir, Best of Healers.
Prayer to Apollo
Apollo Smintheus, please hear my prayer.
Stay Your arrows and bestow Your blessings instead.
Bearer of Victory, Preserve us.
Alexikakos, Ward off this evil.
Turn our luck to glory,
that we and our communities may emerge unscathed
from this sickness devastating the land.
You are the essence of light and fire
and fire purifies. It cleanses. It heals.
Bestow that healing upon us,
and vitality, and well-being.
You are life, Apollo.
You are life,
The bright victory of the sun,
the mysteries of the cosmos,
You the light that illuminates.
Preserve us all, I pray.
Spring always seems to sneak up on me. Maybe it’s because I always mourn the passing of mild winters (it’s been mild in my area and I do love winter), or maybe it’s because the spring semester is always rather frenetic. I just know that the holy tides always seem to sneak up on me. This year March seems particular full since I’m toggling between my husband’s Bacchic calendar, and my own Heathen.
We have the Heathen Ostara coming up, which falls on the spring equinox. I usually honor Mani and Sunna, as well as Eostre/Ostara at that time. I haven’t figured out what I’m going to do this year yet (I know, I need to get on it) and sometime this month I like to honor the Anglo-Saxon Goddess Hreðe. I suspect strongly that She had a feast-day around this time, but if so, that day has been lost to memory. Still, She gets Her share of offerings from us in March.
March 9 is for Olvir of Egg and company, martyrs. He and several other farmers were murdered by King Olaf for not abandoning their faith in the Gods. It’s a good time to pour out an offering to them and to remember their sacrifices and most of all their steadfastness. The lesson I take from them? It’s simple: Never back down from honoring the Gods. Never apologize for devotion to the Holy Ones. Never hide your polytheism to make someone else comforable. Their discomfort is theirs to bear. We have ancestors and martyrs, fierce men and women who were tortured and who died for their polytheism. The least we can do is speak up and be present. That’s my rule of thumb and it’s sometimes very hard, but it’s a challenge I lay to myself and every other polytheist out there: never, ever yield. I look to men and women like Olvir and those who died with him as an inspiration when I encounter situations where it might be very had to be openly polytheist. I meditate on their stories and pray that in doing so, I will shape my own character to be as fiercely committed and fiercely subversive. This month is an opportunity to honor them all anew.
Finally, my household has started giving the first night of the lunar month (which is not necessarily the first night of the month) to Mani and we hold a small ritual where we praise Him, bringing offerings and making prayers. This month, the first day of the lunar month falls on the 25th, so pretty close to the equinox. It’s definitely going to be a Mani-centric month! I think that is pretty awesome. Mani can never have enough devotional attention.
It’s late so I’m going to wrap this up. I’d love to know what everyone has going for the equinox. Feel free to post in the comments.
Lately I’ve seen some egregiously bad advice percolating around tumblr (no surprise). The most recent is the idea, articulated as though it was historical fact, that to refer to the Gods as ‘my God’ or ‘my Goddess’ is hubris.(1) I’m not sure where this nonsense is coming from but it’s just that: utter, misguided bullshit.(2)
Each devotional relationship with a Deity is unique. To indicate ownership of that relationship by using the possessive acknowledges that reality. It articulates responsibility for one’s role in that relationship. It acknowledges that someone else may have a very different relationship with the same Deity, that the Gods are independent Beings, capable of relating to Their devotees as individuals, unrestricted by the narrow confines of anything written about Them.
To say “my God …” also articulates an essential difference between one’s own tradition and that of whatever interlocutor with whom one might be speaking. It expresses uniqueness, as each Deity is unique and each devotional relationship is unique, while at the same time giving voice to the tremendous power of such relationships. It is indeed possible to engage with the Gods in significant ways. One’s own engagement does not impinge upon someone else also having an equally significant devotional reality. Language is often problematic when it comes to discussing spiritual reality, the Gods, or indeed anything Holy but I do not believe that this is a situation that falls under that particular rubric.
If we rule out such intimate language than we are tacitly agreeing with the idea, promulgated so frequently in academic circles, that polytheists in the ancient world had no personal devotional relationships with their Gods. This is, of course, also nonsense. Use of the possessive acknowledges the unique nature of each devotional relationship and the rich complexity such relationships bring to one’s devotional and religious life. The only hubris lies in not acknowledging that.
- Not only is it anything but hubris, in many indigenous religions, particularly certain ATR, it is common parlance to refer to “my [insert Deity name here]” precisely as a matter of respect, and a reference to certain initiatory realities. If using such language is “hubris” in one tradition, then the implication is that it is “hubris” in every tradition, which I’m sure was not the intent of the original tumblr post. Still, language is a precise instrument, a tool to foster clarity of expression and sentiments like this matter. Now the main focus of the tumblr in question is a rather narrow type of progressive politics, and I cannot help but wonder if the idea of articulating distinctions in one’s devotional and religious worlds bothers the poster because it is creating a border, distinguishing clearly between your tradition and mine, your Gods and mine, your praxis and mine. I don’t think such distinctions are bad things. I think, for the integrity of traditions, they’re necessary. It also brings clarity to any conversation about these topics; after all, one is not by such possessive usage speaking for the Gods, which would indeed be ethically problematic.
- So is the same poster’s advice on miasma. Katharmos (cleansing) is NOT just for murder/killing. There are many, many reasons that some type of cleansing might be required. I would suggest R. Parker’s classic text “Miasma: Pollution and Purification in Early Greek Religion” or “Inner Purity and Pollution in Greek Religion” by A. Petrovic and I. Petrovic. My Gods, I wish people would read and critically consider what they read. Also, maybe go beyond Homer, ffs.
I’m not a devotee of Hades but I felt I had to write this prayer to Him after one of my classes today. We were discussing salvation and the afterlife and the teacher insisted that the less educated classes in the ancient world didn’t believe in anything but darkness and death, that they had no reverence for Hades and the ancestors. He acknowledged that more educated folks had a soteriology and sense of immortality of the soul but not the regular folk. Obviously, I disagree and while, just like today, there were people who believed in nothing after death, your average person was more pious than the average person today simply by virtue of living in a society in which acknowledgement of the Gods was the norm. It hurt to see Hades and His realm misrepresented and this is what I can do by way of remit.
I must pray to Hades,
Beloved of Persephone
Master of the land of the dead,
Master of the haven where souls go
for healing and restoration.
You are just and merciful, oh Lord.
It is not out of cruelty
that You ignore the pleas of the living
when they pray for their dead
to be returned to them.
Far from it. Rather You know
the balance of things, that death
is necessary, and that the dead need the gift
of Your healing sanctuary.
All things change and are renewed
and the worlds are ever sustained.
Your mysteries are writ into our flesh.
You call to us from the moment we are born
and You are patient.
You can bear the weight of our grief.
As Herakles died, so must we
and this tells us it is not a horror
but sweet release and reward.
Pluto, there is a wealth of treasure
in the land of the dead,
in their songs and their stories,
and these too, You secure, for eternity.
Hail to You, Lord of the Dead,
Silent Protector of our ancestors.
Hail to You, Hades.
(image of Hades and Persephone by Jodie Muir Art).
“Lovers find secret places
inside this violent world
where they make transactions
He is beautiful. All Gods when They come to stand before the eyes of the soul are beautiful. Hermes granted me that and it saved me. He came in a dream and I could not breathe. He came in a dream and it was just for a moment that I saw Him and it nourished me though a week that would otherwise have brought me to my knees. Such encounters, no matter how fleeting, change the shape of the soul. They bring our hearts into alignment with the holy just a little bit more. They not only sustain but they transform. I don’t know what I carry now as a result of that encounter but I am so grateful.
It is the work of our souls to fall in love with our Gods, to seek Them out fervently, fiercely, unceasingly. To love a God is a fire that turns our worlds inside out. It brings us back to the moment of creation, the moment the Gods breathed or burned, willed or wove the cosmos into being, the moment divine architecture was created. To love a God means we are woven into being again and again always renewing and renewed. Our souls become intimately bound up in the constant reiteration of divine order. We take part in a song that binds everything in our world to our Gods. We take part in nourishing the Tree that nourishes us in return.
(“Hermes” by Pierre et Gilles)
One of the projects dear to me is in re-building a devotional practice to our Gods. Devotions are the very backbone of religious praxis and experience. There was a meme circulating a while ago stating: “What they won’t teach you about the founders of western science, math, medicine and philosophy is that they believed in the ancient Gods.” This is sadly in most cases very true.
I’ve decided to start a new project, pulling authentic quotes and prayers to share across social media as a reminder that these great minds were Polytheists, that they themselves would have engaged in devotional practices. They weren’t afraid of theophany, direct experience with the Gods. They recognized it for the blessing it is. If you care to contribute your own favorite quotes feel free to share them in the comments below. These graphics are meant to be shared, so please do share them.
The images will be housed and updated over in a photo album on my official Facebook author page. This album will be added to as time and opportunity permits.
The first couple are below.
Αἰσχύλο (also known as Aiskhylos, or Aeschylus) was born circa 525/524, and passed away circa 456/455 BC. He was an ancient Greek playwright, sometimes colloquially called the father of tragedies. Only a few of his estimated 70 plus plays have survived, among them is his trilogy of plays in The Oresteia (comprised of Agamemnon, The Libation Bearers, and The Eumenides) represents the only complete trilogy of Greek plays by any playwright still extant, and it has been theorized that he was the first playwright to create stories told in trilogies. He also seems to have introduced to the theater more complex character interactions and more characters into his works then what had been standard before then. His plays won him first prize in the coveted Great Dionysia (a great festival dedicated to Dionysos) on more than one occasion.
In this direct quote from Aiskhylos, we see an understanding in why we engage in devotional practices and veneration to the Gods.