Worshipping the ancient Greek Gods

The different gods of Ancient Greek polytheism and how they are worshipped

What makes me a Greek polytheist today in the twenty first century, is exactly what made an ancient Greek a worshiper of the Hellenic Pantheon.

Greek polytheism today has to follow an a long-established pattern and the blueprint of our religious practise is the sacrifice, the offering.

The sacrifice played an important role in Greek religious devotion, which was practised and repeated more than once a day by a Greek polytheist and involved more than one divinity. There were the state’s sacrifices in honour of the city state's main divinities and their cults as well as the private sacrifices in honour of the household gods, the family ancestors and the demes’ heroes and local gods. So, which of these two aspects of religious practices was the most essential in the ancient times and how does this apply today?

In order to answer that question we should first visit the ancient world and try to step into the shoes of an ancient Greek citizen at a specific location in Greece. We must not overlook the fact that every community had its own divinities to worship and every altar and / or temenos had its own cult.

On the basis of this fact Greek polytheism was an extremely diverse religion in its notion and practice.

There were not just twelve gods but, on the contrary, thousands of divinities worshiped throughout ancient Greece.

For that reason, I will select a citizen of the Erchia Demes, located near the area of the new international airport of Athens.

Erchia provides us evidence of its religious calendar, in which we can see what our ancient friend worshiped every single day throughout the year. He had the opportunity to be involved in sacrifices for statewide divinities, such as Athena Polias, gods of small distance districts, Demeter Eleusinia, local deities, Epops, Menedeius and Heroines and Pan-Hellenic gods such as Apollo Pythios. But what the calendar does not refers to is the most essential aspect of our Erchian friend: his household's religious activity.

Household worship is indeed what makes an individual a part of his community, is the alpha and omega of the Greek polytheism. It is not just the local demes’, Pan-Hellenic and state-wide divinities that he should or could worship, but it is also the everyday worship of his household divinities and of his ancestors.

Zeus Kteseios, Zeus Herkeios, Apollo Agyeus and Herakles Apotropaios were the deities of an Athenian oikos (domicile). The performance of the necessary rituals of the household divinities by the household keepers was not just a matter of responsibility but an identification of his status as a legitimate member of the society. If we had to ask him where his estate is, we should query as follows: where is your Zeus Herkeios?

The worship in the oikos was a part of the everyday life. Sacrifices were offered on numerous occasions such as daily meal, demes and polis’ festivities and family celebrations, symposiums etc. Household worship, therefore, is the only connection with the modern Greek polytheism today. Whilst, state and community’s cults were optional, on several occasions, the Greek domestic religion was obligatory. Household religion remains today the main religious practise for every single Greek polytheist.

Today that community and state cannot hold such communal Greek divinities and cults, I feel that the household worship is the only practice of contemporary Greek polytheism which can be still linked with the ancient Greek religiosity at Erchia and anywhere else in ancient Greece.

Nikolaos Markoulakis holds degrees in Social sciences and Social research. He is the director of the Markoulakis Publications, editor-in-chief at the scholarly based, peer-reviewed Journal of Hellenic Religion and the educational periodical Sparta.
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Jamie Reed: What it's like to stop being an MP

As I approach the whips’ office through the tearoom staircase, a colleague shouts: “It’s Steve McQueen!”

Leaving parliament was never going to be easy. Having entered the Commons at a relatively young age – I was 31 – I knew that a parliamentary existence would be strange, even weird.

I knew that I would never be a “lifer”. A long Commons career followed by a sinecure in the Lords was never for me. This was informed by an aversion not to prolonged public service – the career in the nuclear industry for which I have departed parliament is just as dedicated to public service – but to the culture in which politics in Westminster is undertaken. There is a lot wrong with parliament. I arrived with a healthy contempt for its culture, behaviours and practices; I leave with the knowledge that this contempt was correct.

As a young MP, I felt like Carraway, never like Gatsby. Still, leaving the Commons has taken a huge mental and emotional effort.

21 December 2016

The news of my resignation breaks a few hours early because of a leak. The ­Guardian’s north of England editor, Helen Pidd, brings forward the publication of our interview as a result. Within minutes, my phone explodes. Twitter is unusable. My email server begins to creak. I watch with mounting ­anxiety. Ignoring calls from journalists – many of them friends – I talk instead with my fellow MP John Woodcock.

In politics, you acquire a sixth sense for who would be with you in the trenches at the worst moments. John is such a person. I don’t remember the conversation; I just remember hanging up and crying. I ­shower, dress and head for my in-laws’ farm. When I open the door, there are bottles of champagne on the step. That night, trying to avoid the news, I learn that I was young, popular, brilliant and talented. It’s like being at my own funeral. I drink the champagne.

24 December

I receive a text from Jeremy Corbyn wishing me and my family well. I thank him for his warm words on my resignation.

9 January 2017

I’m en route to the Vogtle nuclear power plant near Atlanta, Georgia, as a guest of NuGen. At Vogtle, Georgia Power is building two AP1000 reactors – the same type as will be built in Copeland. This is a project to which I have devoted 12 years of my life – from writing nuclear policy with the Blair government to making sure that Copeland was chosen as a nuclear new-build site and working to ensure that successive governments maintained the policies underpinning the nuclear renaissance that the Blair-Brown administration began.

Clement Attlee’s Labour government created the nuclear industry, the last Labour government created the nuclear renaissance and I am leaving parliament to return to the nuclear industry – yet Labour will be forced to fight the by-election in my former seat amid allegations of being anti-nuclear. There is nothing new in post-truth politics. Lies have always had the power to seduce.

23 January

It’s my last week in parliament and I’ve made arrangements to see the whips. As I approach the whips’ office through the tearoom staircase, a colleague shouts: “It’s Steve McQueen!”

1 February

I leave my home in Whitehaven for Sellafield at 6.45am. As I drive through the frost, an iridescent light appears on the horizon: a new dawn has broken, has it not?

I collect my pass and enter a whirlwind of meetings, inductions and instructions. Everyone is generous, welcoming and warm. It is at this point that, for the first time, I am faced with irrefutable proof that I am no longer an MP. I am reminded of my parliamentary induction. Chief Whip Hilary Armstrong told us, “Get in the chamber . . . Don’t hide . . . Sink or swim . . .” New Labour was no place for a snowflake. I am reminded, too, of my induction by the House payroll and expenses administrators. A year before the expenses scandal shook Westminster, they informed me: “All we ask is that you don’t buy any antiques . . .”

2 February

As when I entered parliament for the first time, I don’t have a desk. I’m hot-desking, or hot-podding, or hot-cubing. I remind myself that, for now, I remain the Crown steward and bailiff of the Manor of Northstead.

I bump into a colleague from my first time in the nuclear industry. “All right?” he asks.

“Getting there,” I reply.

“You know what they’re saying, don’t you?” he continues.

“No. What?”

“‘The bloody ego has landed.’”

I walk away wondering if it’s now my role in life to remind people of films set in the Second World War.

3 February

It’s a Friday and it strikes me that I have no constituency surgery. Everyone around me has their head down, meeting targets, solving problems. This is a £2bn-a-year operation. There’s no room for Gatsby here. This is why my new role excites me.

The self-immolating stupidity of Brexit, combined with the complex and growing needs of my family, contributed to my decision to leave parliament. Most of all, though, it was the opportunity to work in this organisation and help to drive change within it and my community that caused me to make the switch. My former constituency can and should be at the centre of one of the fastest-growing parts of the UK economy in the years to come. A changing Sellafield and a dynamic industry will be at the heart of this, and time is of the essence.

20 February

The by-election in my former seat draws near and my time as the Crown steward is running out.

I am repeatedly approached by the media for comment and I duck every request. This is for someone else now and I wish my successor well. None of us is indispensable. l

Jamie Reed is Labour MP for Copeland.

This article first appeared in the 24 February 2017 issue of the New Statesman, The world after Brexit