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Magic on the Altiplano, Mystical Sacsayhuaman, Lake Titicaca: Peru

 I was in my dining room sorting out bills when the phone rang. “I’m just looking into booking a ticket to Lima, do you want to come, my friend said?” I immediately responded with, “Yes.” Then I called my New York boyfriend and left a message. In three days we were off, and tour guides hired. What a thrill. I had always desired to go to Peru knowing I had a spiritual home there to be discovered, uncovered and analyzed. What would my insights be this time?

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In part one of this two part series, I wrote about personal patronage in the ancient and modern context. Today, I want to talk about professional patronage (i.e. Apollon as the patron of the arts, and thus prayed to by artists). Personally, I think the only thing that professional patronage shares with the practice of personal patronage is its name--and we will get to that in a second. 
 
The interesting thing is that none of the academic sources at my disposal make mention of this practice under the term 'patronage'. Patronage in the context of ancient Hellas seems to focus on the non-lineal bond between two people--a patron who took care of a client or slave in a material, financial, or emotional way. 'Patron' to mean the support, encouragement, or privilege that a deity bestows upon those practicing a profession or living in a city is a Christian term, which refers to patron saints. Patron saints are regarded as the tutelary spirits or heavenly advocates of a nation, place, craft, activity, class, clan, family, or person. Taking this description would give you, for example, Athena as the patron of Athens--but outside of Christianity, the proper term is 'tutelage'; a tutelary deity.

A tutelary, or tutelar, deity is 'a guardian, patron, or protector of a particular place, geographic feature, person, lineage, nation, culture or occupation'. Both tutelary and tutelar can be used as either a noun or an adjective. As such, Athena is the tutelary Goddess of Athens, or the tutelar of Athens--but because we are so used to 'patron(ess)', 'tutelar' does not have quite the same ring to it.

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  • Matt G
    Matt G says #
    This doesn't sound right to me. When I look at Catullus' "Carmina" in his first poem he addresses "patrona virgo" specifically in
  • Lizann Bassham
    Lizann Bassham says #
    Thank you that is a helpful distinction.
  • Jamie
    Jamie says #
    I think I will use the term 'tutelage' from now on, as the commonly-used modern Pagan term "Patronage" really does not seem to app
  • Elani Temperance
    Elani Temperance says #
    I would mot certainly encourage the use of 'tutelage' as opposed to 'patronage' when discussing ancient practices I should clear

Patronage is a pretty big thing in Paganism these days. I frequently a few Neo-Pagan places, and one of the most ask newbie questions is: 'How do I find out who my patron is?", or a variation thereof. There is nothing wrong with this; modern patronage is a thing, and I have experienced it myself. The interesting change in the last few years seems to be that patronage used to be the exception, now it is the rule. Any person new to Paganism feels they are doing something wrong if there isn't a God or Goddess tapping them on the shoulder right away.

modern patronage, in this context, is the support or encouragement of a patron, where the patron or patroness (and we will get to that) is a divine being. In these relationships, the active party is often the deity in question, who claims the passive human. Some will describe a sense of 'being owned' by their patron. The human becomes a conduit for the work and will of the patron in question, and is required to spend large portions of their lives in active service to that deity. The bond between deity and human is personal. This is what having two patrons meant for me when I was growing up (because They were there long before I discovered Paganism), and this is what the word meant when I first joined the (online) Pagan community. These days, the first part still applies; humans are approached by deities and receive their help. I see less and less of the latter part, unfortunately, and while I think patronage is a beautiful practice, it seems time for a general discussion and some ancient Hellenic examples of why the modern concept of patronage does not apply to Hellenismos.

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  • Terence P Ward
    Terence P Ward says #
    The concept of patronage in Hellenismos was described to me pretty much as you laid it out, but my teacher reasoned out an explana
  • Elani Temperance
    Elani Temperance says #
    Like I aid, I am not against the practice at all, and yes, the Gods find ways to reinvent Themselves to the needs of Their modern
  • Jamie
    Jamie says #
    I don't have a modern patron-type relationship with the Theoi, either. Thanks for sharing your thoughts.

Posted by on in Paths Blogs

Hekate is extremely important to me in my household worship. Like some of the early ancient Hellenes, I view Hekate as Hesiod's Hekate, the single-faced Titan, who rules in heaven, on the earth, and in the sea. She is a Theia of childbirth--to both animals and humans--and it is She who bestows wealth on mortals, victory, wisdom, good luck to sailors and hunters, and prosperity to youth and to the flocks of cattle. Yet, if mortals do not deserve Her gifts, she can withhold them from them just as easily. After the Titanomachy, Zeus bestowed upon Her the highest of honors. This is the Goddess I honor daily during my nighttime rites, but I do integrate some later practices and thoughts about Her; including Her role as protector of the house and 'crossroad Goddess'.

Personally, when I hear 'crossroad Goddess', I think Supernatural's crossroad's demon. I think it's exactly this modern view of supernatural forces at crossroads that makes it difficult to understand Hekate's role as a Goddess of crossroads. I therefor don't use the tem 'crossroad Goddess', because it is somewhat deceiving; Her imagery would have stood at crossroads, and offerings were left there for safe travel, but the crossroads Hekate was most valued for protecting was the crossroads leading from the street to the home; a 'T'-shaped crossroads where Hekate ever vigilantly watches over the threshold.

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  • Tannim Wolfkin
    Tannim Wolfkin says #
    Hail, My wife and I are starting to work with Hekate especially on the New Moon. Are there any books or other resources that you
  • Elani Temperance
    Elani Temperance says #
    Khaire Tannim, It's wonderful to hear you and your wife feel called to worship Hekate. I would suggest watching this video of a c
  • Jamie
    Jamie says #
    Praise be to Hekate! As a Platonist, I honor Her as the World Soul. Home is a haven from an uncertain and sometimes dangerous w
  • Elani Temperance
    Elani Temperance says #
    i am happy we both honor Her in our own way! Khaire Hekate!

Posted by on in Paths Blogs

My apologies that it has been quite a while since  last posted a blog here on PaganSquare. I have been posting daily on my blog, but I have also been very busy with gradating and securing a job. The first part has been completed successfully, and the second part is well underway, so it's time to resume posting here.

today, I want to talk about the mēria (μηρια), a very specific portion of an animal sacrifice which was given to the Theoi in ancient Hellas. This portion consists of both of the animal's thigh bones in their fat, which was placed on the altar, sprinkled with a liquid libation and incense, and then burned. The scented smoke was said to sustain and please the Theoi, and the sacrificial smoke also carried the prayers of the worshippers to Them. The mēria is a very specific portion, and today, we will discuss how it came to be so, and how it related to actual sacrifice.

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  • Jamie
    Jamie says #
    Thanks for sharing! Your posts are always read... I'm not planning to sacrifice an animal anytime soon, but the subject is fascin
  • Elani Temperance
    Elani Temperance says #
    I'm not planning on animal sacrifice either, Jamie, but like you said, the practice tells us a lot about the ancient Hellenes, and

Posted by on in Paths Blogs

When I first started out with Baring the Aegis, one of the first posts I did was on miasma and katharmos--pollution and purification, respectively. The post can be found here. Nearly a year later, I stand behind what I wrote in that post, but it's time for a revisit. Today, I'm talking about katharmos and miasma, the importance they had in ancient Hellenic religion, and the importance they have in its modern equivalent. From the previously linked post:

"Within Hellenic practice, miasma describes the lingering aura of uncleanliness in regards to a person or space through which contact is made with the Gods. Miasma occurs whenever the space or person comes into contact with death, sickness, birth, sex, excessive negative emotions and bodily fluids. It also comes from a lack of contact with the Hellenic Gods. Not the actual acts of dying, sex and birth cause miasma but the opening up of the way to the Underworld (with births and deaths) as well as contact with sweat, blood, semen, menstrual blood and urine pollutes us. Miasma is an incredibly complicated and involved practice and it's often misunderstood. The most important things to remember about miasma is that it holds no judgment from the Gods, and that everyone attracts miasma. It's a mortal, human, thing."
 
"The practice of purification is called katharmos (Καθαρμός). The process of katharmos is elaborate because the process not only involves the physical but also the emotional, mental and spiritual. The practice of katharmos historically starts with a bath (or shower, in modern times). Step two is the preparation and use of khernips (Χἐρνιψ). Beyond the practical, there is a large mental component to katharmos. It means leaving behind negativity, worry, pain and trouble before getting in contact with the Gods."
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  • Ruadhán J McElroy
    Ruadhán J McElroy says #
    Another wonderful post --and thanks so much for calling my rant fabulous. :-)
  • Elani Temperance
    Elani Temperance says #
    Well, it was
  • Jamie
    Jamie says #
    Thanks for another great post...
  • Tess Dawson
    Tess Dawson says #
    Thanks for posting, Elani. I often enjoy discussions of miasma, especially since the idea is similar to khats'a in Canaanite relig
  • Elani Temperance
    Elani Temperance says #
    It's always wonderful to see how many similarities there are between religions. Thank you for your input!

Ancient Hellas is often lauded as the birth place of modern science and philosophy. Certainly in the arts of medicine and healing, this is true. Hippokrátēs of Kos (Ἱπποκράτης) is seen by many as the founding father of medicine, and today--seeing as I'm a little sick with the flue--I wanted to talk about one of his basic understandings about the human body: the internal physician; the body's own ability to determine its illness and cure it where possible.

Hippokrátēs was alive from 460 BC to about 370 BC. In his lifetime, he set about to advancing the systematic study of clinical medicine, summing up the medical knowledge of previous schools, and prescribing practices for physicians through the Hippocratic Corpus and other works (although he Corpus itself was most likely not written by him, but assembled in and slightly after his time). Hippokrátēs separated the discipline of medicine from religion, believing and arguing that disease was not a punishment inflicted by the Theoi but rather the product of environmental factors, diet, and living habits. Much of his theories came from his very basic understanding of the human body: in Hippokrátēs' time, it was forbidden to cut into a corpse, even for research.

Before we get to the inner physician, I must speak about two of Hippokrátēs's most famous ideas about illness: humoralism and the concept of crisis. Humoralism is a now discredited theory of the makeup and workings of the human body, positing that an excess or deficiency of any of four distinct bodily fluids in a person directly influences their temperament and health. The four humors of Hippocratic medicine are black bile (melan chole), yellow bile (chole), phlegm (phlegma), and blood (haima), and each corresponds to one of the traditional four elements.

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