HELLENISMOS - ἙΛΛΗΝΙΣΜΌΣ The Ancient Greek Path of Aræti Hellenic Gods. org Definitions: Ællinismos or Hellenismos - (Gr. Ἑλληνισμός, ΕΛΛΗΝΙΣΜΌΣ) Hellenismos is defined as the ancient Greek religion.
We use this term, but in reality, there was no word in antiquity for the Greek religion until well into the Christian era, and then this word...Hellenismos... became a vehicle to distinguish the older, Hellenic, i.e. Greek polytheistic traditions from the new monotheistic religion. The Greek-English Lexicon by H.G. Liddell and R. Scott defines Hellenismos as: "imitation of the Greeks, Hellenism, use of a pure Greek style and idiom." [1] Therefore, in the broadest meaning of the term, and also its strictest meaning, Hellenismos is defined as anything Greek, even such things as the Greek Orthodox church, Greek cuisine, or Greek music could be called Hellenismos. Nonetheless, in the framework of philosophy and religion, particularly outside of Greece, Hellenismos is the word that has come to refer to the worship of the traditional Gods of ancient Greece, in particular the Twelve Olympian Gods. Hellenismos includes the vast stream of philosophical inquiry and practice, the thread of understanding running from Orphefs (Orpheus; Gr. Ὀρφεύς, ὈΡΦΕΎΣ), the natural philosophers, through Pythagoras (Gr. Πυθαγόρας, ΠΥΘΑΓΌΡΑΣ), Sohkratis (Socrates; Gr. Σωκράτης, ΣΩΚΡΆΤΗΣ), and all the schools of thought that blossomed from these. The term Hellenismos is also associated with the last pagan Roman emperor [2], Julian (approx. 331CE to 363), who endeavored to rule as a philosopher-king and attempted to revive the worship of the Gods after Christianity had been established in the empire by his immediate predecessors. Julian used the word and it is often identified with him because of his noble effort. Many people believe that Julian actually coined the term Hellenismos, but the word can be found in literature at least as early as the second century BCE, therefore pre-dating the emperor. [3] Nonetheless, the term is connected with Julian, an association that is made not only by scholars, but also by those who admire him in the contemporary community of those who worship the Gods. Nonetheless, the word is being used on this website to represent the Greek religious/philosophical tradition, as defined in this article, and not necessarily reflecting Julian's personal beliefs (while not excluding them either). Hellenismos is both a religion and more than a religion. Hellenismos is the heart of our religion. Hellenismos is a way of life which utilizes genuine philosophy and which has as its outward expression, thriskeia (Gr. θρησκεία, ΘΡΗΣΚΕΊΑ). Thriskeia is the organized worship and ritual of the ancient Hellenic polytheistic tradition, especially the outward expression of belief in the Thæi (Theoi = the Gods; Gr. Θεοί, ΘΕΟΊ). Thriskeia is translated as "religion" in the English language. When the belief system of Hellenismos is put into practice and organized into temples and ritual, this is called thriskeia. To say that Hellenismos is merely thriskeia would be misleading being that Hellenismos is not creedal but philosophical, in the highest sense of the term. In other words, Hellenismos is based more on the manner in which we live our lives rather than organized outward forms and beliefs. Thriskeia is an aspect of Hellenismos, but is not inclusive of its entire meaning. It must be emphasized that religion with its forms and rituals is only an outward form; if one's way of life does not reflect into the religion, such thriskeia is an empty shell. You can say this of any religion but it is particularly important to the creator of this website and his teachers in Greece. Hellenismos is more than thriskeia because it can exist independent of the outward forms; Hellenismos beats in our heart, our soul. So this is why we say that Hellenismos is both a religion and more than a religion. Although the term refers to the Greek tradition, it must be understood that Hellenismos is the core of the European tradition, having exerted great influence from ancient times to this very day. Consequently, those who wish to foster Hellenismos in one's own life are encouraged to become cultured and engaged people. In particular, the study of history, from ancient times to the present, is a profitable tool in one's understanding of the action of the Gods in human history. If those who saw to your education left this area lacking, one must make an effort to educate one's self. The Muses are present in the great works of art, music, dance, theatre, and writing. The bountiful richness of these traditions is permeated with the presence of Gods, regardless of the personal beliefs of those who created them, for the Gods are not one's beliefs or practices; they transcend religion and philosophy. Controversy Concerning the Term: The exact meaning of Hellenismos in its contemporary context has become somewhat controversial. A major concern is the tendency amongst some groups to develop a type of exclusivistic orthodoxy and pigeon-holing, concepts which are alien to the true spirit of Hellenismos. This orthodoxy is usually associated with groups which identify themselves as "reconstructionists," i.e., those who are attempting to recreate the ancient traditions as closely as possible. On this website, Hellenismos is used as a more inclusive term, inclusive of Dodekatheists as well as those who only worship parts of the Hellenic pantheon. It is exclusive of groups such as Wicca, who may claim cultus to some of our pantheon. This author sees it as a matter of allegiance. In other words, those who claim allegiance to the Hellenic Gods rather than another pantheon are Hellenismos, even though they may not worship the entire pantheon, or though they practice syncretism, or those who incorporate parts of other philosophies with the Greek tradition, or whether they follow ancient practices or have created modern practices. But this definition is not so broad as to be meaningless. Although an individual may have a relationship with a Hellenic deity such as Ækati (Hekate; Gr. Ἑκάτη, ἙΚΆΤΗ), if their allegiance is to Wicca and its practices or some other tradition, that would not be viewed as Hellenismos. The principle point is to avoid been mean-spirited and divisive while retaining meaning to the word, and to acknowledge the many philosophical viewpoints and practices that have blossomed under the umbrella of Hellenismos.Ideally, the entire pantheon of deities should be honored, particularly the Twelve Olympian Gods (Dodecatheism) and ultimately, such worship is the expression of Hellenismos in its fullness. There are many individuals who have a relationship with one or more deities and ignore the rest. Such an approach has limits and should eventually lead to a relationship with the entire pantheon. Nevertheless, when a person worships in typical Hellenic style, such as offering libation and reading of hymns, and claims allegiance to the Hellenic tradition, this author takes the position that such an individual belongs under the umbrella of Hellenismos and should not be somehow excluded. Then there are those who claim that if one's various practices are not executed in the precise manner that is found in ancient literature, that such people are not truly Hellenismos. This would be like saying that all the congregations that developed after Martin Luther are not Christian. Those individuals who are connected with this website belong to a tradition that is purely Hellenic, taught to us by Greeks. In general, we don't mix different practices and beliefs. Yet we do not sit and point fingers and say who is or who is not Hellenismos. We simply practice our tradition and attempt to mind our own business....and we try to be welcoming and friendly when appropriate, to the best of our ability. It seems to this author that this approach would be the most fruitful to all parties, cultivating growth between people and warmth of heart. We can each have our traditions and philosophies and hold strong to them, while respecting the perceptions and traditions of others. A great foundation stone of Hellenismos is Ælefthæria (Eleutheria; Gr. Ἐλευθερία, ἘΛΕΥΘΕΡΊΑ): Freedom. All the blessed Gods are completely free; they desire freedom for all beings and they never violate our freedom. It is best that we try to imitate this quality of the Gods, as Plato suggests: "Now God ought to be to us the measure of all things, and not man, as men commonly say: the words are far more true of Him. And he who would be dear to God must, as far as is possible, be like Him and such as He is." [7] Coupled with
Ælefthæria is the mighty Tolerance (Kartæria; Gr. Καρτερία, ΚΑΡΤΕΡΊΑ) which is a great hallmark of the genuine Hellenismos, a quality which enthrones our religion in a haloed grove of which few others dwell. The Hellenic tolerance is a majestic beacon of sanity which has illuminated the world since time immemorial; may no man violate the precious jewel of our ancient traditions with petty and discriminating divisiveness.Three Categories of Hellenismos: the Outward form, the Inner Meaning, and the Vast Hellenismos. The Inner Hellenismos is defined as the noble path that promotes the development of personal excellence known as aræti (arete; Gr. Finally we come to the third category: the Vast Hellenismos. In this meaning of the term, the manner in which someone conducts his or her life is the only critical factor, ritual observances and precise beliefs being superfluous. This is the path of genuine philosophy. This third category is the inner Hellenismos, as described above, but with no bounds whatsoever. We talk of the Hellenic soul, the soul of someone who is on a committed journey leading to great aræti, great excellence, great virtue, and who works great good in the world. From this perspective, any person, regardless of what their personal religion or philosophy is, may be a true Hellenic soul, and the greatest of all these souls may not even be practicing the outward forms of Hellenismos or any religion at all. This is the vast Hellenismos that destroys the artificial boundaries of categorization. The Gods do not actually care what you believe, only insomuch as these beliefs either further or hinder the progress of your soul and the souls of others whom you affect. Beliefs (pistis; Gr. πίστις, ΠΊΣΤΙΣ; English: belief, faith), in general, are human constructs on the path to knowledge. You see, if Hellenismos is only concerned with truth, and if the understanding of truth is evolutionary, then Hellenismos is free of doctrine, but is, ultimately, only concerned with Progress. As Plato implores in the Myth of Er, giving instruction to the wise on how to choose a life: " Let each one of us leave every other kind of knowledge and seek and follow one thing only, if peradventure he may be able to learn and find some one who will make him able to learn and discern between good and evil, and so to choose always and everywhere the better life as he has opportunity." [9] The genuine path of Hellenismos is concerned only with aræti of the progress of the soul and stands in contrast to the superficial path of outward ritual as a goal and the divisive and petty pursuit of exclusivistic categorization. CONCLUSION The genuine Hellenismos is concerned with the development of aræti, as outlined above. This aræti is not merely a personal development, but such progress has a pragmatic purpose for the world. Hellenismos is the way of life that makes a difference, the way of life that effects change for the better of society. The development of aræti is what is required for society to produce people with strength of character, people who have the ability to prioritize their endeavors to further good government and create beneficial social institutions, and, in times of great need, to make enormous heroic sacrifice to effect progress in the world.FAQ concerning the path of Hellenismos: NOTES: [1] Greek-English Lexicon by H.G. Liddell and R. Scott, 1843; 1996 Clarendon Press edition, p.536, right column: -ισμός , within the entries beginning with Ἕλλην) [2] Julian was possibly not the last pagan emperor of the (Western) Roman empire; it is quite possible that Anthemius (Procopius Anthemius Augustus), emperor from 467-472 CE, holds this honor. Anthemius studied at the Neoplatonic school of Proklos and was in the company, thereby, of many prominent pagans: high-ranking Athenian official (Marinus, Vit. Procl. 23); Severianus, who, seeking a political career, became a provincial governor, but showed excessive judicial severity and inflexibility as regards his superiors, turning to teaching and refusing the emperor Zeno's offer of an important post; Pamprepius, who went to Constantinople in 476, impressed Zeno's magister officiorum Illus with a lecture on the soul, became a prominent pagan leader in Illus' revolt, and was executed for treason in 484; Marcellinus, who became magister militum, patrician, and ruler of Dalmatia; Anthemius, consul in 455 and emperor in the West (467–72); 70 Flavius Illustrius Pusaeus, praetorian prefect of the East (465) and consul (467); Flavius Messius Phoebus Severus, consul in 470, prefect of Rome and patrician." Source: Platonopolis by Dominic J. O'Meara, 2003, Clarendon Press/Oxford, p. 21. "Some scholars even believe that the emperor Anthemius was planning a 'final' pagan revival in the West as late as the 470s, on the strength of a statement by the neoplatonist Damascius that he was hellenophorōn." Source: The Last Pagans of Rome by Alan Cameron, 2011, Oxford Univ. Press, p.192. Nonetheless, there does not appear to have been a public role by Anthemius in promoting the older religion as is obvious in the case of Julian. [3] The word can be found: Diog.Bab.Stoic 3:214. (Diogenes of Babylon) This is a Liddell & Scott reference: Stoicus [Diog.Bab.Stoic.] ii B.C. Ed. H. von Arnim, SVF iii p. 210. [4] "That Deucalion was the son of Prometheus and Pronoea, Hesiod states in the first Catalogue, as also that Hellen was the son of Deucalion and Pyrrha." (Scholiast on Apollonius Rhodius Arg. iii. 1086, Hesiod: Catalogues of Women and Eoiae 1.; trans. by Hugh G. Evelyn-White in Hesiod: The Homerica Hymns and Homerica, 1914; found here in the 1936 edition, Harvard (Cambridge, MA)-Heinemann (London, England), pp. 154-155.) [5] Hesiod: Catalogues of Women and Eoiae 3-5, Ibid. Evelyn-White. [6] Liddell & Scott Lexicon entry for Ἕλλην: Ἕλλην, ηνος, ὁ, Hellen,
son of Deucalion, Hes.Fr.7.1. II. Ἕλληνες, οἱ, the
Thessalian tribe of which Hellen was the reputed chief, Il.2.684. 2. of
all Greeks, Epigr. ap. Paus.10.7.6, Hdt.1.56, Th.1.3,
etc.; cf.Πανέλληνες. 3. Gentiles, whether
heathens or Christians, opp. Jews, LXXIs.9.12, Ev.Jo.7.35,
etc. 4. non-Egyptian (incl. Persians, etc.), PTeb.5.169 (ii
B.C.). 5. pagan, Jul.Ep.114, Eun. VS p.524B., Dam.Isid.204, Cod.Just.1.11.10. III. as Adj.,= Ἑλληνικός,
στρατός Pi.N.10.25, etc.: with fem. Subst., Ἕλλην' ἐπίσταμαι
φάτιν A.Ag.1254; στολήν γ' Ἕλληνα E.Heracl.130; Ἕ.
γυνή Philem.55; Ἕ. ἀληθῶς οὖσα, of fortune, Apollod.Car.5.10; Πυλῶν
Ἑλλήνων D.18.304: with neut.Subst., ἐν χωρίῳ Ἕλληνι Them.Or.27.332d. IV. those
who spoke or wrote Hellenistic Greek, opp. Ἀττικοί, ἄρτι·
οἱ μὲν Ἀ. τὸ πρὸ ὀλίγου, οἱ δὲ Ἕ. καὶ ἐπὶ τοῦ νῦν λέγουσι Moer. 68,
al., cf.POxy.1012Fr.16; opp. οἱ παλαιοί, Moer.145. (L&S p. 536, left column) [7] Plato's Laws IV, 716, translated by Benjamin Jowett, 1892; found in The Dialogues of Plato Vol.II, Random House edition, 1937, on pp.488. [8] Claudius Aelianus Varia Historia (also known as Historical Miscellany) Book 3, Chapter 44. "...it is an age since I had a look at Attica. I have hardly been there since philosophy and argument came into fashion; indeed, with their shouting-matches going on, prayers are quite inaudible. One must sit with one's ears plugged, if one does not want the drums of them cracked; such long vociferous rigmaroles about Incorporeal Things, or something they call Virtue!" Zeus to Hermes in Timon the Misanthrope by Lucian of Samosata, translated by H.W. Fowler and F.G. Fowler, 1905 "...Virtue is manifested, of course, in action, in doing what is just and wise and manly; but you--and when I say you, I mean the most advanced philosophers--you do not seek these things and ensue them, but spend the greater part of your life conning over miserable sentences and demonstrations and problems" Lycinus to Hermotimos in Hermotimos, or the Rival Philosophies by Lucian of Samosata, translated by H.W. Fowler and F.G. Fowler, 1905  The logo to the left is the principle symbol of this website. It is called the CESS logo, the Children of the Earth and the Starry Sky. The Petelia and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (Hera-Earth) and the Sky (Zeus-Æther) are the two Cosmogonic substances. The twelve stars represent the Natural Laws, the Actions of the Olympian Gods on the soul. In front of these symbols is a kithara, the lyre of Apollo. It represents the bond between Gods and mortals and is representative that we are the children of Orpheus. 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. 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.
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