CHERNIPS - KHǼRNIPS - LUSTRAL WATER - ΧΕΡΝΙΨ POLLUTION AND PURIFICATION HellenicGods.org "I dare not make a drink-offering to Zeus with unwashed hands; one who is bespattered with blood and filth may not pray to the son of Kronos." [1]
Khǽrnips - (Chernips or Lustral Water; Gr. χέρνιψ, ΧΕΡΝΙΨ. Etym. χείρ, "the hand" + νίπτω, "I wash.") Ἰφιγένεια: First I would cleanse them with ablutions pure. Ocean water contains salt, which in itself is purifying [3], and which symbolizes the Fire-Aithír (Αἰθήρ).
Purification
Using khǽrnips is symbolic of the Aithír or Water washing away míasma (μίασμα), pollution. Its use may seem similar to the basin of holy water found near the door of Catholic churches, but khǽrnips represents ritual cleansing, whereas the Christian holy water has more of a connotation of a blessing. In our tradition, the use of khǽrnips is the general means of simple purification: katharmós (καθαρμός). The ritual of washing hands is mostly symbolic; it is indicative of a change in attitude, as expounded in the oft-quoted phrase engraved over the entrance to the sanctuary of Asklîpiós (Asklêpios, Ἀσκληπιός) at Æpídavros (Epidaurus, Επίδαυρος):
On one level, we wish to be in an appropriate state when approaching the Gods through ritual, so we literally want to be physically clean and show due respect to the Gods, but ultimately, the act of washing hands is symbolic of attaining a type of purity which cannot be secured by the act alone. Nonetheless, using khǽrnips is a skillful tool to help us change our attitude. At the very least, we try, we attempt to be pure of heart, even if we cannot quite accomplish this change; our intention is to leave the profane behind.
Purification is a type of separation (διάκρισις) [6] of the profane from the sacred; therefore, we generally do not conduct ritual until we have washed with khǽrnips. It is inappropriate to approach the Gods when we are unclean, in body or soul:
How to Obtain and Use Khǽrnips in Ritual
How do we acquire khǽrnips, what is the tradition? The ideal water would be that which is obtained from an unpolluted, flowing spring or from the ocean in an area where the water is clean. If these are unavailable, clean tap-water is sufficient. In our tradition, we improvise. Light a candle and dedicate this candle to Æstía (Hestia; Gr. Ἑστία). Now, obtain fire from the Æstía-candle using a toothpick, a thin craft stick, or similar. This flame represents the Fire of Life, the possession of the Goddess. Extinguish the fire in the water saying a simple prayer, something like this:
If you have a nice container, you can make and store khǽrnips for future use, or it can be made right before each ritual.
Again, a simple prayer may be recited by each participant to help keep in mind the true purpose of the practice:
"With this khǽrnips, I purify my body, my mind, and my soul. I wash my hands and my face, a time-honored custom performed before approaching the happy, deathless Gods. Khærníptomai! (Be purified!)" The Use of the Pærirrandírion
Concluding Remarks Concerning Khǽrnips, Pollution, and Purification It is worth repeating that, although we perform this little ritual, using khǽrnips is not magic; it cannot "wash away your sins," so to speak. The use of khǽrnips is an act of piety and should not be an expression of superstition or pretense; it simply represents the change of heart you are attempting to actualize, to be your best for the Gods. It is valuable to point out that the idea of pollution should be approached with a rational mind. It is easy to develop an unbalanced and paranoid view concerning pollution, feeling that we must constantly be washing our hands or doing some other purificatory practice; but this is superstition,
illogical, and neurotic. In ancient times, such an unreasonable approach was not uncommon, as can be seen in the essays against superstition by the philosophers Thæóphrastos (Theophrastus, Θεόφραστος) and Ploutarkhos (Plutarch, Πλούταρχος). There are many types of míasma described in antique literature, and it must not be assumed that simply because an idea was believed in the ancient world, that it is logical and correct and must be observed in modern practice. You should be clear in your mind that the Gods are benevolent and highly evolved beings; they are not petty, requiring us to do the absurd. Concerning míasma of a more severe nature, in the case, for instance, of someone who has committed a serious crime, such an act requires purification that lies beyond the efficacy of khǽrnips and such pollution requires a different conversation.
NOTES:
[2] Ἰφιγένεια ἐν Ταύροις Εὐριπίδου 1191-1193, trans. Robert Potter, 1780.
[3] The saying of Aristagóras (Ἀρισταγόρας), that salt is impure (because little sea-creatures die and are caught there), is absurd: Ἠθικὰ Πλουτάρχου· Περὶ Ἴσιδος καὶ Ὀσίριδος Section 5.352f.
[4] Περὶ ἀποχῆς ἐμψύχων Πορφυρίου, Book 2, Section 19, trans.Thomas Taylor, 1823.
[5] Φαίδων Πλάτωνος 67b; trans. Benjamin Jowett 1892.
[7] Ἔργα καὶ Ἡμέραι Ἡσιόδου 724-726, trans. Hugh G. Evelyn-White, 1914. Please visit this page: Glossary of Miasma and Purification in Ancient Greek Religion. The story of the birth of the Gods: Orphic Rhapsodic Theogony. 
PLEASE NOTE: Throughout the pages of this HellenicGods.org, you will find fascinating stories. These narratives are known as mythology, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally; a literal reading will frequently yield an erroneous result. The meaning of the myths is often concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation. The story of the birth of the Gods: Orphic Rhapsodic Theogony. We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology. Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology. SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages: PHOTO COPYRIGHT INFORMATION: The many pages of this website incorporate images, some created by the author, but many obtained from outside sources. To find out more information about these images and why this website can use them, visit this link: Photo Copyright Information DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of HellenicGods.org by the external sources from which they were obtained. Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by HellenicGods.org of the contents or views of any external sources from which they were obtained. For more information: Inquire.hellenicgods@gmail.com For answers to many questions: Hellenismos FAQ © 2010 by HellenicGods.org. All Rights Reserved.
|
|
|