The performing of ritual sacrifice seems to be the most worrisome religious act for many who are new to Hellenismos. There is some fear involved in burning items as offerings to the Gods. Some misconceptions exist that the process is complicated or difficult. Among others, there is even an idea that the act of sacrifice is an out dated, antiquated method of worship that has no place in modern society or religions. In this post, I want to address the different forms of sacrifice, the different types, a proper method for performing them, and (in the process) dispel a few myths on the subject. While there is some crossover with the acts of libation and votive offerings, I am going to leave them as a separate issue, and discuss those at another time.
Let us begin with an explanation of what a sacrifice is in relation to Hellenismos. Sacrifice means, “to make sacred,” but the act itself is the process of offering (most times) foodstuff to the Gods during worship or propitiation. The common use of the term often refers to performing a “selfless” or “good deed” for others, or going without for a greater purpose. The common definition is not what we are talking about when we are discussing the religious act of sacrifice within Hellenismos. A sacrifice does not mean that we need to go without or be selfless, but it is in fact an act of sharing. One of the common conceptions within Hellenismos is the Law of Reciprocity. The basic idea behind reciprocity is that one is obligated to give or share with another based on your relationship with them: you are always there for family; you are always loyal to friends; you are always generous as a host; you always show hospitality to strangers, and you always share the gifts of the Gods with the Gods.
There exist two types of sacrifice:
- Blood sacrifice, and
- Bloodless sacrifice.
The blood sacrifice is what most people commonly perceive as a burnt offering, an animal sacrifice. In modern Hellenismos, the killing of an animal for sacrificial purposes is not one that is known to be performed by any group today. There is, though, a debate on whether it should be accepted. Some argue that humanity is too far remove from nature for the act to have any real meaning, while others argue that there should be no issue if done properly, and the slaughter of the animal is done humanely. The fact is the ritual slaughter of a sacrificial animal would be, most likely, more humane than the industrial slaughterhouses in existence today. Additionally, the sacrificed animal (in most cases) is used as part of a communal meal, shared among all attendees. Therefore, it is not an issue of the animal being killed, and the meat wasted. Many will use a “meat sacrifice” as an alternative, but this is more inline with a bloodless sacrifice. In this case, what is being sacrificed is not the life of the animal, but foodstuff.
The bloodless sacrifice includes most all other items that are burnt as an offering. These items include grains, fruits, seeds, cakes, and other prepared and raw food items. The reason we are talking about mostly food items is that, in most cases, the sacrifice is in association with a communal meal. This goes back to the concept of reciprocity. We are inviting the Gods to share a meal with us. The Gods receive their portion, which is burnt, and we receive ours, which is consumed during the meal. There are instances when other, non-food items are sacrificed, such as incense, flowers, or candles, but these are generally regarded as minor sacrifices and are more appropriate for daily observances and worship, rather than within large festivals and other days of obligation, or in thanksgiving. Bloodless sacrifice is the preferred method of sacrifice for modern worshipers.
We can identify several forms of sacrifice:
- Regular worship, including festivals and days of obligation;
- Thanksgiving, including the completion of vows;
- Propitiatory, to regain the favor of the Gods or appease spirits;
- Prayer or Petition, because no one approaches the Gods empty handed;
- Purification, as part of rituals to remove Miasma or ritual impurity, and
- Divinatory Inspired, in conjunction with a dream, vision, or other form of divination.
These all seem self-explanatory, but let us quickly go over the different areas. Regular worship includes the daily, weekly, monthly, annual, or periodical observances in the honoring of Gods. This worship includes both public rites, and household practices. For instance, Hestia should receive daily sacrifices as part of a person’s household religion, while a specific public sacrifice to Artemis would only occur (conditionally) one time a year. Of course, the scale of the sacrifice will be much different in a daily household sacrifice compared to a major sacrifice observed annually. This needs to be taken into consideration.
In thanksgiving is easy enough to understand. For example, your son returns unharmed from a tour in Iraq. You are obliged to have a celebration, and in conjunction a sacrifice thanking the Gods for bringing him home safe. Additionally, you could have taken a vow prior to your son leaving. This vow could have been a declaration; if your son returned safe, you would make an unusually grand sacrifice or offering in thanksgiving. When your son returns safe, you fulfill your promise.
A propitiatory sacrifice is a form of sacrifice that does not get much discussion among many modern practitioners, but is very important. With this act, you are attempting to regain favor with a God or Goddess, and need to atone for your “sin.” This is not a “get out of hell free card,” but more of a tangible act stating you acknowledge your mistakes, will work to fix them, and want forgiveness. Ancient propitiatory sacrifices would typically have been an animal sacrifice, but in this case, it is not shared. The whole of the sacrifice is given to the God, and nothing is kept for the self or the community. Modern innovation and adaptation will be needed to perform these today. I have, in the past, suggested that a person fast for a period of time, burning the food they would normally eat themselves. Another option, would be giving up a personal “like” (such as coffee, chocolate, or tobacco) for a period of time, either burning those items, or making use of the funds (that would have been used to purchase them) for the benefit of the God.
Prayers and petitions require sacrifice for as Sallustius states, “…prayers without sacrifices are only words, with sacrifices they are live words; the word gives meaning to the life, while the life animates the word.” This includes sacrifices at the beginning of any new undertaking where you are praying for help: starting a new job, building a new home, joining the military. It even includes daily or spontaneous prayers to the Gods. Minor sacrifices such as libations, or burning of incense or candles (as a mandatory devotional act) should be included with all personal communication. It is a very simple rule, no one approaches the Gods empty handed. It is simply an act of impiety and hubris to pray to the Gods, for any reason, without making a sacrifice of some sort.
Sacrifices in conjunction with purification are included as part of rituals to remove Miasma or religious/spiritual impurity. In many ways, this is similar to propitiatory sacrifice, but we are talking about the lingering effects of impurities. This could include the negative aura associated with acts of violence or other evils, or it can be in association with the lingering effects of death or other actions deemed “unclean.” These impurities are perceived as a barrier, preventing us from receiving the favor of the Gods. Many modern practitioners interpret these types of purification rituals as tangible acts working to remove emotional baggage, keeping us from connecting with the Gods. Others ascribe it more in terms of washing away negative energy. Regardless of the explanation, the end result is the same.
Divinatory inspired sacrifices can, in fact, cross over any of these other forms. These are sacrifices performed as a result of a God or Goddess informing a person (or group) they need to perform a sacrifice. It could be a call for a new day of obligation or festival, a reminder that Thanksgiving is required, that propitiation needs to be made, that purification needs to be performed, or just as a one-time request. These calls can be communicated through dreams, visions, or other forms of divination. Great care needs to be taken not to over exaggerate these visions. Most often they are specific to a person or group, not to Hellenismos as a whole. In addition, calls to over exaggerate the worship of one God, in a way that would cause a person to ignore obligations to other divinities within the pantheon, should be regarded as suspect.
Beyond what has been discussed there are several details that need to be acknowledged in order to make a sacrifice worthy:
- Selecting sacrificial items;
- Performance of ritual;
- Handling of sacrificial remnants.
Selecting the proper items, sacred to a specific deity, is obvious. Beyond that, it must be noted that quality is more important than quantity. Pinching pennies, when it comes to the Gods, is not going to score you any points. The expectation is not to put yourself out or in debt, but to do the best you can, based on your own resources. You know what you can afford to do. Moreover, the Gods know if you are cutting them short.
In addition, many non-traditional items have worked their way into modern sacrifices such as chocolate, coffee, and tobacco. If you feel leery, using non-traditional items, do not feel obliged. When using untested items, ensure that they are selected based on sound reasoning. There is no hard fast rule barring the use of “new” items.
When performing the ritual, ensure all due diligence is taken that the specific form is performed properly. Hellenic rituals sometime seem less formal and rigid than other cultural practices, but that does not give us a license to be careless. Please insure that ritual purity and cleansing is observed, and the appropriate Gods receive an appropriate portion due. Hestia, of course, receives a portion of every sacrifice.
Handling the remnants is also a very important detail that cannot be ignored. Once a sacrifice has been made it is sacred, and it does not stop being sacred just because it was turned to ash. Remnants are not trash, and cannot be treated as such. It is understandable that if one is using a public park, or performing ritual in an urban area, this can become a problem. Throwing sacrificial remnants away with common garbage must be avoided at all costs, but in a “have to” situation all due diligence must be taken to segregate the items. Additionally, all food items that were part of a communal meal should be consumed at the ritual. With the exception of the portion given to the sacrificing priest as payment for services, leftovers should not be removed from the site.
The performing of ritual sacrifice should not worry new practitioners of Hellenismos. The act is not overly complicated or difficult, just simple diligence and forethought is required. Sacrifices are an essential devotional act within Hellenismos, and cannot be replaced. It is a communal event that binds us to the Gods, to our families, and to the greater religious community. We are given a way of celebrating and giving thanks for milestones and accomplishments in our lives. Sacrifices provide for us a tangible act acknowledging our mistakes, and atoning for our misdeeds, in a way that simple repentance does not accomplish. We are granted closure for traumatic events, such as death, that leave a lingering aura of negativity in our lives. Sacrifice is all this, in addition to providing us a doorway to communicating with the Gods.
Sacrifices are a religious obligation. If your practice is failing to incorporate this key aspect of Hellenic worship, on a daily basis, then you are falling far short of what could be considered pious devotion within Hellenismos.
One Additional Note: For those in the United States interested in your religious rights regarding animal sacrifice, please read Animal Sacrifice and Religious Freedom: Church of the Lukumi Babalu Aye v. City of Hialeah by David M. O’Brien.
marc b
on Feb 1st, 2008
@ 10:19 pm:
Actually, I’m aware of at least two groups who do practice animal sacrifice today.
Timothy Alexander
on Feb 1st, 2008
@ 11:25 pm:
Really? I know of religions that still perform animal sacrifice, but I was not aware of any Hellenic groups doing it. It is part of public ritual? Are they in the US? …Greece? I have come across none that are publicly declaring that are part of their practices.
marc b
on Feb 2nd, 2008
@ 7:29 am:
Both of the ones that I’m aware of are in the US. One has done it publicly. The other is probably private, but since it’s on their farm where they regularly slaughter cattle, I’m not sure if public vs private is a real concern for them . There was actually a third US group that I was told practice animal sacrifice, but I never heard it claimed by one of their members, so I’m not counting that one. I’d love to give more confirmation of this for you, but I only know names of folks involved, not group names.
astalon
on Feb 2nd, 2008
@ 10:29 am:
Though I would like to add that offerings in prayer can traditionally can also be in the forms of acts and songs.
Some ancients considered singing ( but you have to have a very good voice. If I sing the Gods will not accept my song I can assure you ) or telling stories of the Gods and dedicating it to the Gods during prayer as an offering. Some ancients considered hymns to be a worthy offering on its own. I myself when I have nothing to offer sometime recite poetry or make up poetry and stories and recite it to the Gods.
It should be noted that many actors in the ancient world devoted a portion of their act to the Gods, with some actors actually behind stage first devoting an act to the Gods. This is considered an offering of entertainment. ( once again if you cannot act please do not )
Artworks are worthy offerings on their own. In fact many sculptures were designed as offering, and only later became focuses of cult worship!!!
Now I am sure that if you have written a very good article on the Gods or Hellenismos and its practice or the ethics of Hellenismos you can first devote it as an offering to the Gods then publish it, but it must be for free!! You cannot gain any monetary benefit from this act nor should you solicit fame from this article. If the article is well received or triggers greater thought it belongs to the Gods.
Now some ancients believed that living a moral and worthy and excellent life is an offering as well. Some ancients also believe that service to a deity can be considered an offering ( ie:- cleaning their sanctuary etc.. )
In a Greco-Buddhist context if you do a good deed you can devote that good deed to the Gods. So if you helped a blind woman across the road after you perform that deed you can pray to the Gods and offer the merit of the deed to the Gods.
Timothy Alexander
on Feb 2nd, 2008
@ 1:09 pm:
@ marc b
There is a former Gardnerian Wiccan that I am aware of in Pennsylvania, who is part of a group having a farm, that was exploring the possibility of animal sacrifice, but I’m not aware if they ever actually performed it. The farm does do it’s own butchering, so it was going to be no great leap for them.
@ astalon
You are right on the money with your description of offerings. While sacrifice is considered a type of offering, I was planning a blog post on that separate from this one. The one point that you make which needs to be reiterated over and over is that once an offering is made, it is the Gods’ to keep. A person cannot receive gain from it in anymore (barring a loan), only the God it was offered to. A charitable contribution given as an offering cannot be used as a tax write-off. You cannot receive profits from a book written as an offering to a God.
astalon
on Feb 2nd, 2008
@ 9:08 pm:
Correct and I 100% agree. Once something is given to the God it should not be taken back nor should one garner personal fame or benefit from the offering.
astalon
on Feb 3rd, 2008
@ 11:18 pm:
By the way with regards to modern offerings my simple philosophy is this.
If you like to eat it, like to drink it, believe it to be beneficial and healthy for you or have it as your daily meal or drink .. you may offer it. It is after all about sharing. As you share the food you like with your guest and not the food you do not like, so you share that which you like or have daily with the Gods.
I drink coffee and green tea daily. I like the drink, I believe it totally beneficial to me, hence why I offer it.
I do not touch carbonated drinks. I believe it bad for health. That is why I don’t offer it.
I am against smoking, hence why I do not offer tobacco.
I offer dim sum to the Gods because I like it even though it is a 100% Chinese dish.
Aigletes
on Feb 4th, 2008
@ 4:00 am:
“Sacrifices are a religious obligation. If your practice is failing to incorporate this key aspect of Hellenic worship, on a daily basis, then you are falling far short of what could be considered pious devotion within Hellenismos.”
I have to admit, I feel somewhat alienated by what sounds like a call for “orthodoxy”. While I understand the symbolic significance of sacrifice, and its religious value, there are many different paths to express one’s piety to the Gods.
“It is a very simple rule, no one approaches the Gods empty handed. It is simply an act of impiety and hubris to pray to the Gods, for any reason, without making a sacrifice of some sort.”
Again, I have difficulty with prescriptive statements like the one above in matters of religion. Let’s not belittle the Gods through such anthropomorphic thinking.
Timothy Alexander
on Feb 4th, 2008
@ 4:36 am:
Hellenismos is an orthopraxy. It is defined by how one practices the religion. If you don’t practice sacrifice, then you don’t practice Hellenismos. If there are many different paths to express one’s piety to the Gods, find one that suits you.
Aigletes
on Feb 4th, 2008
@ 5:01 am:
You are right, I don’t practice Hellenismos as you define it. I am leaving the group, and wish you all well.
Timothy Alexander
on Feb 4th, 2008
@ 5:06 am:
It is not how I define it. Hellenismos is a Reconstructionist religion, and always has been. There are those that are attempting to undefine all Reconstructionist religions, not just Hellenismos. That has been a subject of other posts though.
Twinkle
on Feb 4th, 2008
@ 5:11 am:
I think part of the problem here is the belief that Hellenismos and Hellenic Polytheism are interchangeable terms. I believe someone else missed this as well.
Hellenismos is a Reconstructionist Religion. Hellenic Polytheism is not. The methodology may be reconstructionist, but practice may not be. It can incorporate some elements, but a Hellenic Polytheist may “do their own thing” when it comes to worship.
That in itself is not bad…but there is a difference between the two.
Timothy Alexander
on Feb 4th, 2008
@ 5:19 am:
Hellenic Polytheism is a general term for anyone who worships the Greek Gods. Hellenismos is a specific term, defined as a religion based on the customs, thought, and ethics of ancient Greece.
Sannion
on Feb 4th, 2008
@ 7:32 am:
This is a finely crafted article. Well done.
astalon
on Feb 4th, 2008
@ 9:40 am:
Aigletes:-
Alas regardless of how may think of it the ancient Greek religion and all its derivatives did expect offerings. Reciprocity is very much the cornerstone of the Hellenic belief and culture. It was something expected in every aspect of life and because the Greeks did not differentiate religion from life also in religious worship.
Even the mysteries religion as far as we can tell expected offerings.
The concept of offerings continued into the philosophical religions. Some like the NeoPlatonics actually believe that offerings is still essential in religion. The Stoics still actively participated in the public religion and still offered to the Gods. Even the Epicureans despite their lack of belief in divine intervention still offered and prayed to the Gods.
All the syncretic religions continued to keep up offering, from Greco-Egyptian to Greco-Roman to Greco-Buddhism. Even Greco-Buddhism, the first group that you think might ditch offering quite obviously kept up offering. In fact a lot of Mahayana ritual style nowadays I could quote from Burkett.
Now you should remember one thing though .. not every ancient Hellenic group felt it was important to offer daily, the emphasis is however daily. Some felt that living an ethical life is worthy enough to the Gods and in fact the Gods cherishes ethical indviduals but even those groups still had scheduled festivities where they would offer to the Gods and they still participated in the public rituals and still participated in the mysteries.
Note that many other groups at the time whilst believing that living an ethical life is truly worthy to the Gods and should be expected of any human they also felt that without worship it is difficult to establish a truly ethical life.
astalon
on Feb 4th, 2008
@ 12:13 pm:
RM, Twinkle and Sannion,
Do you think this difficulty a lot of Hellenics has in worshiping daily has to do with the fact that little is written about daily worship and how to integrate it into their life seamlessly?
Personally given that I sponde daily I fail to see how offering and worship can be so difficult. Please do not tell me tipping a small sip worth of your morning coffee or tea to the ground or into an offering pot is that difficult!!
Of course my problem is if I forget to sponde or forget to offer I suddenly feel like my entire day’s routine is out of kilter!!
When people think of offering a lot of people seem to think burning incense or lighting candles. Interestingly enough I only ever do this on the weekends or when I am free.
Twinkle
on Feb 4th, 2008
@ 12:21 pm:
Astalon….
I can tell you from my perspective as a Recon that when I was just starting out there was a great fear “of doing it wrong.” That in itself scares many off from wanting to give offerings or sacrifice…and I do think that burning incense or lighting candles is a good offering and a good start for those new to the religion. There isn’t a lot on “how to” give an offering, only that you should give them.
I’m so glad to see your blogs here,and Tim’s books out, because it shows people how simple giving an offering can be, and still be orthopraxic.
Timothy Alexander
on Feb 4th, 2008
@ 12:50 pm:
Astalon & Twinkle,
I think you are both correct. We have three underlying problems:
* Lack of education – too few are talking about proper practice,
* Laziness – too many seem unwilling to put in the effort to observe religious obligations,
* Hubris – too many believe that their intuition is more valid than tradition.
cokkie
on Feb 29th, 2008
@ 6:42 pm:
this place is a very good place to look up what you want to know more about of greece. It also gives a lot of information about what they did on holydays. Good Job!
dina
on Feb 29th, 2008
@ 6:47 pm:
when you want to look at the life in greece you could get all your information here. You could also know if they were like us right now or if they have changed at something. I think that other people should take a look at this web site sometime and im preety sure they are gonna like it like i do.
Marysa
on Jun 12th, 2010
@ 5:24 pm:
I live in a place were fire is illegal. Am I not allowed to practice Hellenism? Is it possible to sacrifice without burning, or do I have to look into another path?