Good news for Hellenic women and “teh dredded m00nbl00dz”

It’s not miasma.

I’ve reasoned this before, but didn’t feel arsed to citing a source before.

Today, I was looking through old threads in a LiveJournal community, and came across a thread discussing this topic, and some-one in the comments said they could cite quotes from Walter Burkert on this, that menstruation ≠ miasma. I had Greek Religion literally sitting in front of me as I came across that, so I decided to look it up.

Interestingly, the index contains no reference words to “menstruation”, so I decided to search Google Books for this keyword, and there is very little. Indeed, the most direct reference is AN ENDNOTE. The note is to the following passage on page 78:

The Indo-European word for sacred, hagnos29 is defined and narrowed down in Greek through its opposition to defilement, mysos, miasma. The conception of specifically cultic purity is defined by considering certain more or less grave dislocations of normal ife as miasma. Disturbances of this kind are sexual intercourse,30 birth,31 death, and especially murder. … Curiously, the hagneia may even involve a prohibition on bathing: the contrast with everyday life or some future act of cultic purification is more important than obvious cleanliness.

That last part included for what should be painfully obvious reasons.

Endnote #31 references a German essay (“Die Gebrauche der Griechen nach der Geburt”) and summarises:

Menstruation is understood — even medically — as purification (katharsis); the cult take notice of it only insofar as a number of priesthoods are expressly reserved for older women.

I was able to find the original German essay, but since I don’t read German (and only have the vaguest comprehension of spoken German in art films) I relied on Google’s translation abilities, and needless to say, Google borked it up good, so I’m going to take Burkert’s summation of this as it is. After all, Greek Religion was originally published in German, and with English being a Germanic language, this arrangement of nouns and such is not something that can be easily borked in translation by a human translator. So, yep, menstruation is the vag washing its hands, as it were.

So, there you have it: Menstruation is not, Not, NOT “miasma”, and anybody who says it is obviously hasn’t even cracked open what’s generally regarded as a definitive text for Hellenic reconstructionists — or perhaps just never read it thoroughly, or is just too stupid to understand what he read.

And for those of you who didn’t gather from the last part of the quoted passage, “ritual purification” isn’t merely approaching the Theoi with a physically washed body — indeed, ritual purification varied by cult, so while mainstream poleis cults had khernips stations at the front of the temples for suppliants to douse their hands and faces before entering the main area, this is but one example of what hagneia entails.

After the shower

shower prayers and ritual

The following came to me, pretty much as-is, fresh from my shower:

I shave my face in honour of Apollon
Preserving the face of an eternal kouros
Keeping the passions for life and art and love
Eager to learn the wisdom of self-betterment

I, too, care for my hair in honour of Apollon
Its strands long in honour of The Eternal Kouros
May its length take my passions and desires
On the breaths of the Anemoi to yourself
And the Mousai, high on Mount Helikon
And may you all instruct me how to mould my passions
In the ways that best honours You.

I perform these tasks daily before my mirror
Which reminds me of how the Thespian youth,
Narkissos, finally wept, and may He, as a beautiful Daimon,
protect me from destructive self-love.

[extinguish candle lit before shower]

Bedtime prayers

I have my evening devotionals, which are taken partly from the outline offered by Drew Campbell to Hellenion (link); the slight changes i have made are:
1) where is says “Hymn to patron/matron deities, I keep it simple: Eros and Apollon. Apollon was the Theos whose reverence “brought me back” to Hellenic polytheism, and Eros is He whose cultus I feel ever so slightly closest to. If this makes Them “patrons”, then fine, but there are several reasons i don’t apply that word to my relationship with Them.
2) at the point in the outline for “supplications and thanksgivings”, I first offer a simple praise to many Thespian and Theban deities and legendary kings.
3) I don’t offer the Orphic Hymn to Zeus, but instead a prayer of my own device to Zeus, as king of the Gods and thus God of kings, and to Posiedon, the mythological father of Boeotus, for whom Boeotia was named.

As I crawl into bed, I turn on some music (an old habit going back to my childhood; when i was very young, my mother used to sing me to sleep, and later she got in the habit of putting on a record or turning on the radio), and then I wind my watch and my alarm clock. As I wind them, I say this prayer:

Holy Khronos, Father of Time, I ask that you see these ieces run as they should, and not a minute too fast or too slow,
And I ask that The Most Revered Moirai, Mothers of All Destinies, please see that i may have the honour to wind them again.

Shower Prayer to Asklepios & Hygaeia

So, here’s my shower ritual — everybody has one, mine just involves lighting a candle and saying a prayer:

*procession (head into bathroom)
*light candle at shrine to Asklepios & Hygaeia
*turn on water, sun a bar of strongly scented soap under tap to fill the room with the scent of lavender & anise (serious, that Zuma(?) slice-off stuff from Whole Foods is not only expensive enough to serve as an offering, but it’s got a strong enough smell that this is all you need to do to make the whole bathroom perfumed for hours)
*step into shower
*recite prayer as I wash

O Athanatoi,
Praise of the highest to Apollon, His son Asklepios, and to Hygaeia and Her sisters, daughters of the first doctor,
As I shampoo my hair, i ask that it be free of grit, superfluous oils, and excess dander,
As I condition my hair, I ask that it shine and be full of body, attractive enough to approach the Theoi who preside over the aesthetic arts,
As I wash my face, I ask that the pores be free of grit and excess oils, and that the hairs of my jawline and brow be pleasing to the Theoi of the aesthetic arts,
As I cleanse my body with mildly-scented soap, I ask that my skin be free of grit and excess oils,
I ask that my arms and shoulders be strong enough to display my virility when needed but yeild to the embrace of a lover,
I ask that my belly become full at no later than the necessary moment,
I ask that my back stand up to the demands of the day,
I ask that my legs and feet be strong enough to carry me on the day’s journeys,
And I ask that my groin and arse prove fulfilling to what-ever mortal man may lie with me, and even more so if he should prove a god in human form,
As i stand and rinse my body clean, I ask Hygaeia to kiss the water with her blessings,
And I ask the Moirai to see that I may enjoy this pleasure again tomorrow.

Urban Hellenistai & Food Sacrifices

A question I see coming up frequently enough on Hellenic lists concerns food sacrifices. Many of the responses are impractical for urban dwellers, but some are actually very practical.

First off, let me state that in Hellenic practises, food sacrifices are a tradition that goes back to ancient worship. In ancient times, there were two kinds of food sacrifices: offering of a small portion or whole serving of food to non-Cthonic deities; and the offering of the whole of the servings to the Cthonic deities, sometimes with the adage “What the Underworld receives is [Theirs] — They Below receive all in full, because it is NOT our time and we are not ready to sup at Their table just yet.” Many food offerings were burned in the hearth of the home, or the hearth of the polis during large community fests and rituals, some weren’t. Some temples had designated areas for perishable (food) and non-perishable offerings, and sometimes when the perishables would stack up, they would be carted away to a separate area just outside the city — sort of a “landfil” to the Theoi.

Some urban homes still have working fireplaces, though those are less common, these days. If you live in a house or apartment that has a working fireplace, by all means, feel free to burn your offerings safely there. All that’s required is that you know how to operate your fireplace safely.

If you have a backyard, many urban-dwellers these days have a small designated “composting” area where food-waste is casually dumped and biodegredation is assisted with the help of red worms. This option is essentially keeping with the ancient temple practise, only on a smaller scale for your house. If you have a backyard and you know another Hellenist who does not, you can also feel free to invite them to use your “Divine composting heap” for food sacrifices; they can accumulate food offerings in a large snap-locking container (Rubbermaid or Tupperware are familiar brands) that they can keep in the fridge or under the sink. This will also help in aiding the development of an Hellenic community in your area, and community was very important in ancient practises, and is something that can be maintained today, with people who wish to cultivate it. Also keep in mind that, if you rent your house rather than own it, composting may be something restricted by your landlord, so be sure to read your lease or call them, first.

If you’re all alone, or neither you nor anyone else in your local Hellenic community can volunteer a backyard compost, another idea is to compost indoors. Some places sell composting containers for people in apartments or houses with small backyards, but anything conceivably large enough, like a 30lb bucket the previously held kitty-litter, can work. You’ll need both a container of appropriate sie, a few red composting worms, and (optionally to some, required to others) a base of potting soil. If you garden indoors or out, the resultant compost can be used for that — or if you don’t do that, this can get you started — after all, there is absolutely no shortage of plant-life sacred to the Theoi, and much of it can be grown indoors.

Other options I’ve seen from others include:

  • Have a separate trash receptacle for food sacrifices. I don’t like this, but I can understand it’s practicality for one who doesn’t have the time, patience, or skills for indoor gardening.
  • If you have a gas cooker, but no fireplace, burn your sacrifice under the broiler. I’ve done this on rare occasion. It can take forever, and if you’re not careful, it may set off your smoke-alarms. If you have non-Hellenic room-mates, be sure to make sure to use basic courtesies before burning a sacrifice under a communal broiler.
  • Some suggest eating it oneself, citing references to Egyptian priests doing such. This may not be appropriate if you do not wish to incorporate Kemetic worship or practises into your own.
  • Some state that they just leave the food sacrifices outside, bury it, or place it in trees. This may not be practical or even possible for many urban-dwellers. It may also be grounds for eviction in some apartment complexes.
  • Some have even suggested placing a serving of a meal in a plain paper lunch sack and leaving it at a city crossroads for Hekate or some One else. Others have suggested giving the meal to a homeless person as an offering to her.

If you have any other suggestions, please feel free to comment with them.

Or if you have a funny story about leaving or otherwise making a food sacrifice to the Theoi, then by all means, let me know! I’m still fighting off this awful cold for another day, so maybe a laugh will help that out.

Transgender Day of Rememberance

[This was originally cross-posted to the Hellenion_Chat and Neokoroi e-mail lists, and it just occurred to me that I didn't get around to posting this here, like I said that I would, because the latest FireFox update is total crap and keeps freezing up and the only way to fix it is to reboot this eight-years-old eMachines piece of poopie.]

For those not in-the-know, 20 November is the Transgender Day of Rememberance for TS/TG persons who have died as victims of hate-crimes and is an important day for TS/TG persons (MTF and FTM) and their friends, families, and allies.

As one whose gender has often been debated by others (even though it’s been clear to me for the last two decades and some [note: I consider my condition one of many states of being a "biological eunuch", in that I did not go through a normal boy puberty; but just for the record, I'm male-identified and making several hormonal and surgical "corrections"]), I plan to just simply offer libation, a small portion of lavender, and some music by Jayne County (who is awesome), recite my version of the Story of Hermaphroditos [note: to be posted later, currently in Iss#17 of He Epistole, ask me for a PDF or printed copy], and give this small prayer:

O Kybele, O Hermaphroditos,
Theoi of changed forms,
All I ask of you on this sacred day to those of similar fate
And of form andro-gynos by birth or by hand,
Is to seek justice for those whose time was cut short,
And to aid and protect those who remain in a world less understanding.
May Persephone and Adonis lead those passed safely to the Fields of Elysium,
May those who brought them to You too soon be dealt their due justice in this world,
And by Those Who Judge the Dead.
May Athene and Zeus guide the judges of the living to seek mercy on the deceased,
As you, O Andro-Gynos Theoi, give comfort and confidence to the living.

My rituals are usually very simple, consisting of little more than offering of food and/or herb and libation.