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LIBATION IN HELLENISMOS - ΣΠΟΝΔΗ


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Why do we make offerings to Gods?

Libations are offerings to Gods.  Before we can discuss libations, we need to have an idea of why we would want to make any kind of offering to Gods at all.

In Hellenismos, the progressed soul is attracted to the great beauty and goodness of the Gods.  This attraction is called Ærohs (Eros; Gr. Ἔρως).  Our Ærohs immediately gains the attention of the Gods, who have been awaiting our invitation.  Why do the Gods await our invitation?  It is because there is a great law that the Gods do not violate our freedom and our conscience; they do not impose themselves on us.  But when the Gods feel our Ærohs, this is an invitation to them to enter into our life, and there is an immediate flow of Ærohs back from the Gods to us.  When we make offerings to Gods, the offering actually represents the Ærohs flowing back and forth between Gods and men.  That is why we make the offering, because we want to honor them and express our love and appreciation for them.  This is also the reason why we drink some of the libation or eat some of the food offerings, to represent the
Ærohs which we receive from the Gods
.  But it must be kept in mind that without Ærohs, our offerings are meaningless, the smoke from our incense blows about and never is savored by the Gods:

"He (ed. Ærohs) interprets between Gods and men, conveying and taking across to the Gods the prayers and sacrifices of men, and to men the commands and replies of the Gods; he is the mediator who spans the chasm which divides them, and therefore in him all is bound together, and through him the arts of the prophet and the priest, their sacrifices and Mysteries and charms, and all prophecy and incantation, find their way. For God mingles not with man; but through Love all the intercourse and converse of God with man, whether awake or asleep, is carried on." [1]


Libation 


Perhaps the most common offering to the Gods is the venerable libation, the sponthi (sponde; Gr. σπονδή, ΣΠΟΝΔΗ).  The libation 

is 

a measure of some liquid offered, usually during ritual, such as wine, milk and honey, even fine oil, poured out ceremoniously on the ground, or to a receptacle on the altar, or into a fire (being very careful as the fire can flare up from wine; also the instantaneous release of hot steam can burn skin).  


There seems to be differing opinions about libations.  Some people pour out most of the libation, and then drink the remaining, similar to an animal sacrifice (the meat being consumed by the participants while the fat and bones are given to the Gods).  But other people disagree with this practice and pour out the entire libation to the Gods.  This author was taught that for the general libation, we drink from the bowl, and then make the libation.  This seems to be confirmed by Iamblichus:  


"Perform libations to the Gods from the handle of the cup, to make the omen auspicious and to avoid drinking from the same part [from which the liquor was poured out]." 

 [2]  


The idea of drinking some of the libation is very special in our tradition.  It symbolizes the radiation of 

Ærohs (Eros; Gr. Ἔρως) 

from the Gods to us, their incredible beauty and wealth of soul.  We drink this gift and then to honor the Gods, we pour some back to the earth.  The libation is an offering, yes, but an offering from what the Gods first offered to us.


The general procedure is to pick up the libation bowl with the right (receptive) hand, while standing, and to drink some but not all of the contents. Next we address and pray to the God while holding up the cup. Then gracefully pour out the liquid with the left (active) hand. The libation is made in the offering section of ritual.

Of course this is formalized in ritual, but we must always keep in mind the true meaning, apart from the formality, as with anything in ritual.


Another type of libation, one made at a meal or symposium, where the libation is made to

 Æstia (

Hestia; Gr. 

Ἑστία

), the Agathos Daimon, or other deity. Here the libation is bit like a toast and is usually wine. A small libation is made to the God and the participant drinks the rest. There is a tradition of making a libation to 

Æstia

 before and after a meal.

 

Yet another type of libation is the khoe (choe; Gr. χοή, χοἁς, χοαί), a libation made to the dead or to khthonic (chthonic; from the Greek χθών) deities, usually milk and honey, or sweet, dark-red wine.

"Libations to the dead were generally threefold, and usually consisted of honey, oil, and wine; or honey and milk or water, oil, and wine; but whatever the constituents of the threefold libation were, honey was always one of them. The inscription on a golden plaque, found in southern Italy, runs: 'The dead is thrice offered a drink; a mixture [honey-mixture], milk and water.' " [3]

Khoi (also spelled khoe, choe, choai; Gr. χοή, χοἁς, χοαί) is a drinking jug from which libations to khthonic deities, or the dead, are made; khoe is also a verb meaning the act of making such libations. 

"The choe involves the complete tipping and emptying of a larger vessel which may be held or may stand on the ground." [4]  

This can be compared to the sponde where the libation is made in a controlled fashion, slowly pouring to the ground from a bowl or jug. 

"Choai were usually poured at the grave, either on to the steps supporting the stêlê or possibly over the shaft. The liquid could be in either mixed or unmixed form, but whichever the case the ingredients were always the same: honey, milk, water, wine and oil. ........ Before pouring out the choai, the celebrant commended both himself and his gift to the dead, thereby issuing the latter with an invitation to attend the rite being enacted in his honour. Assistance was sought in contacting the ghost of the deceased through the mediation of Hermes, Gaia and the other Gods and Daimones. There followed a prayer to the dead which took the form of a general request that they be kindly disposed (preumeneis) towards their family and dispatch bounty (esthla or agatha) to the world above in requital for the offering being made." [5]


The symbolism of what is libated

Wine
Wine in general is symbolic of the divine Aither of Zefs' (Zeus: Gr. Ζεύς) influence on our soul.  Dark red wine is symbolic of the blood of  Zagrefs (Zagreus; Gr. Ζαγρεὐς) or Dionysos.

Honey
Honey is golden, the color associated with all the Gods because this color is like the sun which shines on the solar system just as the enlightenment of the Gods illuminates the entire Kosmos.  Further, you can preserve things in honey and, therefore, it is symbolic of the immortality of the Gods.  Honey is produced by bees, symbolic of the nymphs.  Drink-offerings of honey are called mælispontha (melisponda; Gr. μελίσπονδα).

Milk
Milk represents Queen Ira (Hera; Gr. Ήρα). While Ira was asleep, Zefs conspired to have the infant Iraklis (Herakles; Gr. Ἡρακλῆς) [or Ærmis  {Hermes; Gr. Ἑρμῆς} in another telling of the myth] suckle her breast, but she awoke, flinging milk throughout the universe, forming the galaxy, the Kosmic forces. [6] Milk represents Ira and Earth, the Mæristi Substance (Gr. Μεριστἠ Οὐσίἁ). 

Milk and Honey
The offering of milk and honey is called mælikraton (melikraton; Gr. μελίκρατον).  While milk and honey is an appropriate offering for Gods in general, it is also a traditional offering to the dead.  It is libated in hopes of giving immortality to those who have passed.  It is also offered to the Gods in funerary offerings.  Honey is called the food of the Gods: 

"... some persons have thought that the nectar and ambrosia, which the poet pours into the nostrils of the dead, for the purpose of preventing putrefaction, is honey; since honey is the food of the Gods. On this account also, the same poet somewhere calls nectar golden; for such is the colour of honey (viz., it is a deep yellow)."

[7] 

Honey preserves, hence represents immortality.  In the Odyssey, the mælikraton is one of a number of substances used to revive the dead: 

"Thither, prince, do thou draw nigh, as I bid thee, and dig a pit of a cubit's length this way and that, and around it pour a libation to all the dead, first with milk and honey (μελικρήτῳ), thereafter with sweet wine, and in the third place with water, and sprinkle thereon white barley meal." [8]



What should we do with the libations?

Ideally, libations should be made out-of-doors at a protected area of your property.  If you offer wine, milk and honey, fruit juice, etc., these materials sour as they accumulate, create odor, and attract insects as well.  To allow this is disrespectful to the Gods.  Although libations  are sacred, they consist of organic material subject to the natural laws.  

For a practical solution to this problem, about once a week, wash a shovel or a pitch-fork, turn the soil and break it up, allowing air to enter.  This alone will greatly reduce any odors.  

In the part of the country where my home was built, it is common practice to remove the top-soil and sell it when constructing a new home.  Unfortunately, it seems that this was the case with my property.  This practice destroys the natural balance of soil, eliminating most of the organic matter.  Consequently, the soil where I make libations was very bad, mostly clay and not very absorbent.  If this is the case for you, consider improving the porosity of the earth with the addition of organic matter.  This can be accomplished in many ways.  I found a company that sells shredded bay leaves at a much lower price than the whole leaves.  (Source: Bay leaf culinary and Bay Leaf Medicinal Information. Buy bulk Bay leaf.)  Shredded leaves are superior for this purpose in any case.  I added several pounds to the soil to great effect.  It is not necessary to use bay laurel at all; I used laurel because it is sacred to the Gods and at the time I could afford it.  Adding any organic material is good and will improve porosity.  The organic material, in addition to improving porosity, also contributes to the natural break-down of the foodstuffs in offerings.  In my case, the addition of organic material and turning the soil weekly has completely eliminated odor.

In the wintertime when the ground is frozen in Illinois; when you make a libation, the liquid lays on the frozen ground for some time.  I find that possums come and drink the libations.  You may find other animals do this as well.  I would not prevent them from doing so.  Consider the story from Irothotos (Herodotus; Gr. Ἡρόδοτος) of the boys who took sanctuary in a temple of Artæmis (Artemis or Diana; Gr. Ἄρτεμις) to escape becoming eunuchs. The priestesses left offerings for Artæmis, knowing that the boys would eat them and survive. [13]

The picture to the right is the libation area at the home of the author of this essay.  The ground is surrounded by a wrought iron edging to prevent people from accidentally stepping into the libation area.  As described above, every week, weather permittting, the iron grating is removed and the soil is turned, adding some organic material to give the soil a pleasant fragrance.

Another way to offer libations is to pour them directly into a fire used for worship, of course, out-of-doors.  Libations in general, wine, even non-alcoholic liquids such as milk and honey rarely extinguish the fire; they vaporize upon hitting the coals and billow up in offering to the Gods, leaving, seemingly, nothing behind.  You must be aware when you make libations into a fire, particularly with wine, the flame can rise quite high.  Even the steam from an offering of milk can scald your hand and arm.  Therefore, you must be careful if you make your libations into the fire or do not do so at all.  In any case, most people cannot have a fire every day for their libations. 

If you are in a situation whereby it is impractical to offer libations outside, have a bowl large enough for all the libations from everyone present.  After the ritual, respectfully pour the bowl containing everyone's libations in the special spot outside.

If you have no place whatsoever to place libations outside, try to save them in jugs and give them to a friend who owns property, or go to a place in the woodland.  Do not wait so long as to allow mold to form in the bottle.  With serious thought, you should be able to find a way to properly offer the libation.  Or course, for some individuals it may be impossible to offer the libations to the ground.  If this is the case and if you have no choice but to pour the libations into a sink, find a way to do so respectfully, perhaps with the recitation of a short prayer or hymn.



Definitions of Greek words


khoi - (khoe; Gr. χοή, ΧΟΗ) Khoi are libations made to the khthonic deities or to the dead.  Lexicon entry: χοή, ἡ, (χέω) pouring out of liquid, drink-offering, esp. made to the dead or over their graves (opp. λοιβή, σπονδή made to the Gods), χοὴν χεῖσθαι νεκύεσσιν (where it is mixed with milk), of honey, wine, and water, poured out in succession, Od.10.518.  2. rarely of libations in general, S.OC469, 1599.    II. generally, stream, Ἀχέροντος ἄρσενας χοάς Id.Fr.523.—Mostly poet. [10]

mælikraton - (melikraton; Gr. μελίκρατον, ΜΕΛΙΚΡΑΤΟΝ) The mælikraton is a libation of milk and honey made to the khthonic deities or to the dead.  Lexicon entry: μελίκρᾱτον, Ion. μελί-κρητον, τό, (κεράννυμι) drink of honey and milk offered as a libation to the powers of the nether world, χοὴν χεῖσθαι πᾶσιν νεκύεσσι, πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέϊ οἴνῳ Od.10.519, cf. SIG1025.34 (Cos); μελίκρατα γάλακτος E. Or.115; also, a mixture of honey and water, Hp. Aph.5.41, Arist.Metaph.1092b29, Com.Adesp. 128, Antyll. ap. Orib.5.29.7, Gal. ap. Orib.5.14.1, cf. Sch.S.OC481, Thphr. HP9.11.2; μ. θερμόν POxy.1088.61. [11]

mælispontha (melisponda; Gr. μελίσπονδα, ΜΕΛΙΣΠΟΝΔΑ) - The mælispontha is a libation of honey.  Lexicon entry: μελίσπονδα, drink offerings of honey, μ. θύειν Plu.2.464c, 672b, cf. Porph. Abst.2.20.  [12]

sponthi (sponde or spondi; Gr. 

σπονδή, ΣΠΟΝΔΗ

) - Sponthi is the general name used for libations.  Lexicon entry:

 σπονδἠ, ἡ, (σπένδω) 1) drink-offering, of wine poured out to the gods before drinking; a drink-offering to a God.  2) pl., σπονδαί a solemn treaty or truce (because solemn drink-offerings were made on concluding them. b) esp. the Truce of God during the Olympic games; during the Eleusinian Mysteries. [9]

sponthokho-i  - (spondokoi; Gr. σπονδοχόη, ΣΠΟΝΔΟΧΟΗ) The sponthokho-i is a vessel used for making libations. [14]

sponthophoros - (spondophorus; Gr. σπονδοφόρος, ΣΠΟΝΔΟΦΟΡΟΣ) - The sponthophoros is one who offers libation. [14]

sponthopios - (spondopios; Gr. σπονδοποιός, ΣΠΟΝΔΟΠΟΙΟΣ) The sponthopios is one who offers libation. [14]



NOTES:

[1] Plato's Symposium 202-203, translated by Benjamin Jowett, 1892; found in the 1937 Random House edition of The Dialogues of Plato, Vol. I, p. 328.

[2] 

Iamblichus from The Life of Pythagoras, translated in 1818 by Thomas Taylor, edited for readability by Kenneth Sylvan Guthrie in The Pythagorean Sourcebook and Library, 1988 Phanes Press, p. 78.


[3] 

The Sacred Bee in Ancient Times and Folklore by Hilda M. Ransome, Dover, 2004, p. 120.

[4] Walter Burkert, Greek Religion, 1985, Blackwell Publishing Ltd., p. 70.

[5] The Greek Way of Death by Robert Garland, 1985, Cornell University Press, p. 115

[6] Hyginus Astronimica II:43.

[7] Porphyry's The Cave of the Nymphs, 7, trans. Thomas Taylor, Thomas Rodd Publ., London England, 1823, pp. 181-182.

[8] Homer's Odyssey Book 10.519 (10.571 Fagles numbering), trans. A.T. Murray 1919, found here in the 1976 Harvard (Cambridge, MA)/Heinemann (London, England) edition of Homer: The Odyssey, Vol. I, LCL 104, on pp. 381-383.

[9] L&S p. 1629, right column.

[10] L&S p. 1996, left column.

[11] L&S p. 1097, right column.

[12] L&S p. 1097, right column.

[13]  "It happened that Periander, son of Cypselus, had taken three hundred boys, children of the chief nobles among the Corcyræans, and sent them to Alyattes for eunuchs; the men who had them in charge touched at Samos on their way to Sardis; whereupon the Samians, having found out what was to become of the boys when they reached that city, first prompted them to take sanctuary at the temple of Artemis; and after this, when the Corinthians, as they were forbidden to tear the suppliants from the holy place, sought to cut off from them all supplies of food, invented a festival in their behoof, which they celebrate to this day with the self-same rites.  Each evening, as night closed in, during the whole time that the boys continued there, choirs of youths and virgins were placed about the temple, carrying in their hands cakes made of sesame and honey, in order that the Corcyræan boys might snatch the cakes, and so get enough to live upon.  And this went on for so long, that at last the Corinthians who had charge of the boys gave them up, and took their departure, upon which the Samians conveyed them back to Corcyra."  (Herodotus' Histories, Book III, Chapters 48-49,  in the translation by George Rawlinson, 1910, as found in the 1997 Everyman's Library edition, Alfred A. Knopf [New York, USA & Toronto, Canada], pp. 247-8)

[14] L&S p. 1629, right column, within the entries beginning with σπονδο-ποιέομαι.
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