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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"There's nowhere to turn": What it's like to be gay and homeless

Many LGBTQ homeless people cannot ask their families for help. 

Ascania is a 41 mother with a 24 year-old son, who came to the UK from Jamaica in 2002. “I was raped at gunpoint in the area I lived in Jamaica," she says. "They’d found out in the community that I’m a lesbian. They hit the back of my head with a gun- sometimes it is still painful. I had to move from that area, then I went to another part of the island. I lived there for 18 months. People in these communities start to watch you – to see if there are men coming to see you. They begin to be suspicious. Luckily I had a chance to come to the UK before something else happened."

A friend, who was also gay, paid for a ticket for her to reach the UK. She started a relationship, and moved in with her girlfriend, but the girlfriend turned abusive. "It was a nightmare," she remembers. "It ended then I started to sofa surf. Sometimes I would go into pubs meet different girls, go back with them, and sleep over just so I had somewhere to spend the night."

Eventually, Ascania received help from St Mungo's, a homelessness charity, after the LGBT charity Stonewall put her in touch. The charity helped her get food from a food bank, and find somewhere to stay. 

While all homeless people can struggle with physical and mental challenges, lesbian, gay, bisexual, and transgender people face extra stigma, discrimination, and rejection by their families.

“That’s why I think LGBTQ projects are important," says Ascania. "From being on the gay scene, I meet all these people and they don’t know about the support available. They’re out there having a really rough time. They don’t know where to turn."

She feels that in shared accommodation, people like herself can be judged for their friends. 

Homeless charities point out that transgender people are particularly at physical risk due to a lack of acceptance and are sometimes turned away from shelters.

Melissa is a trans women in her early 40s. She is now living in transgender accommodation in London provided by the charity St Mungo’s and says she is successfully engaged with drug and alcohol services and rebuilding relationships with her family.

Before beginning her transition she was married with two teenage children and had been in trouble with the police. 

She says the stress of denying her true self led to self-destructive behaviour.

She said: “I was sleeping rough, in graveyards and stairwells. In 2012 I went to prison for nine months. My probation officer put me in touch with St Mungo’s and now I have a really nice place and I hope to become a project worker with the charity. I can see a path forward.”

According to Homeless Link, a national membership charity for organisations working with people who become homeless in England, the causes of homelessness include poor and unsuitable housing, insecurity in the private rented sector, transitioning/leaving accommodation or institutions such as prison, and loss of employment. These circumstances are often coupled with mental health issues, experience of trauma, relationship breakdown, and fleeing domestic violence or abuse.

Awareness of the specific needs of LGBT homeless people is starting to enter mainstream politics. Last month, LGBT Labour passed a motion at its AGM to affiliate to the Labour Campaign to End Homelessness (LCEH). The two organisations will hold a joint event at Labour's annual conference in the autumn.

Sam Stopp, a Labour councillor in Wembley, is chair of LCEH. He said party activists launched the campaign two years ago, because they wanted to do more than talk about the problem. He said: “LGBT homelessness has some specific aspects. If your parents do not support you and you are thrown out of your home that may require a different approach to help people rebuild their lives. There’s not just an economic reason but your sexuality has closed them off.”

Stopp hopes that by aligning Labour activists with homelessness charities, his organisation will be able to provide practical support to people who need it. 

Chris Wills from LGBT Labour’s National Committee, and chair of LGBT Labour North West, said: “The homelessness crisis is worsening. I live in Manchester, where every day I see more and more people sleeping rough – and that’s just the ones we know about, let alone the “hidden homeless”, who are reliant on hostels or going from one friend’s couch to another’s floor night after night.

“This year marks fifty years since the decriminalisation of homosexuality in England and Wales, and huge advances were made for LGBT equality under Labour between 1997 and 2010. Society as a whole has become more tolerant. Yet even now, coming out as LGBT to your family can still often result in you being kicked out onto the streets, or forced to flee the family home due to verbal and physical abuse.”