LIBATION IN HELLENISMOS - ΣΠΟΝΔΗ  HellenicGods.org
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 Ællinismόs (Hellenismos; Gr. Ἑλληνισμός), the ancient Greek religion, the progressed soul is attracted to the great beauty and goodness of the Gods. This attraction is called Ǽrohs (Eros; Gr. Ἔρως). Our Ǽrohs 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 Ǽrohs, this is an invitation to enter into our life, and there is an immediate flow of Ǽrohs back from the Gods to us. When we make offerings to Gods, the offering actually represents the Ǽrohs flowing back and forth between Gods and men. That is also why we make the offering, because we want to honor them express our love and appreciation for them. And this is also the reason why we drink some of the libation or eat some of the food offerings, to represent the Ǽrohs
which we receive from the Gods . But it must be kept in mind that without Ǽrohs, our offerings are meaningless, the smoke from our incense blows about and an empty libation falls to the ground and never is savored by the Gods:
 Perhaps the most common offering to the Gods is the venerable libation, the Spondí(Sponde; Gr. Σπονδή). 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 are 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. Although there are exceptions, 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 Iámvlikhos (Iamblichus; Gr. Ἰάμβλιχος):
The idea of drinking some of the libation is very special in our tradition. We make libations or any offerings, because we love the Gods. Offerings symbolize the radiation of Ǽrohs (Eros; Gr. Ἔρως) between Gods and the mortals who love them. We drink this gift and then to honor the Gods, we pour some back to the earth.
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, 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 sympósion (symposium; Gr. συμπόσιον), where the libation is made to Æstía (Hestia; Gr. Ἑστία), the Agathós Daimon (Gr. Ἀγαθὸς Δαίμων), 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 Æstíabefore and after a meal. Yet another type of libation is the Khoí (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.
This can be compared to the Spondí where the libation is made in a controlled fashion, slowly pouring to the ground from a bowl or jug.
 Wine Wine in general is symbolic of the divine Aithír (Aether; Gr. Αἰθήρ) of Zefs' (Zeus: Gr. Ζεύς) influence on our soul. The wine represents Zefs and Water-Fire-Aithír the Synækhís Ousía (Synehis Ousia; Gr. Συνεχής Οὐσία), the continuous kosmogonic substance. In ancient times, the wine is believed to have been much stronger, therefore they mixed it with water. There appeared to be conventions concerning when the wine was mixed when it was used in libations. This author only mixes wine when one of the participants in ritual does not drink alcohol, adding some honey to make it palatable. 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 Kósmos (Cosmos; Gr. Κόσμος). 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. A drink-offering of honey is called Mælísponda (Melisponda; Gr. Μελίσπονδα). Milk Milk represents Queen Íra (Hera; Gr. Ήρα). While Íra was asleep, Zefs conspired to have the infant Iraklís (Herakles; Gr. Ἡρακλῆς) suckle her breast (or Ærmís {Hermes; Gr. Ἑρμῆς} in another telling of the myth), but she awoke, flinging milk throughout the universe, forming the galaxy, the Kosmic forces. [6] Milk represents Íra and Earth, the Mæristí Ousía (Gr. Μεριστἠ Οὐσίἁ), the divisible kosmogonic substance.
Milk and Honey The offering of milk and honey is called Mælíkraton (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:
Honey preserves, hence represents immortality. In the Odyssey, the Mælíkraton is one of a number of substances used to revive the dead:
What should we do with the libations after ritual is over? Please visit this page: Proper Care of Offerings in Hellenismos Definitions of Greek words
Æpiliví - (Epiloivi; Gr. Ἐπιλοιβή, ΕΠΙΛΟΙΒΗ) An Æpiliví is drink-offering, Epic.Alex.Adesp.9 vi 26 (pl.), Orph.A. 547,603 (both pl.). [9] Khoí - (Choe; Gr. Χοή, ΧΟΗ. Also Χοἁς, Χοαί.) Khoí are libations made to the khthonic deities or to the dead. - Lexicon entry (edited for simplicity): 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. II. generally, stream—Mostly poet. [10]
Liveion - (Loibeion; Gr. Λοιβεῖον, ΛΟΙΒΕΙΟΝ) The Liveion is a cup for pouring libations. [11] Liví - (Loibi; Gr. Λοιβή, ΛΟΙΒΗ) The Liví is a religious pouring, a drink offering or libation. [11] Mælíkraton - (Melikraton; Gr. Μελίκρατον, ΜΕΛΙΚΡΑΤΟΝ) The Mælíkraton is a libation of milk and honey made to the khthonic deities or to the dead. - Lexicon entry (edited for simplicity): drink of honey and milk offered as a libation to the powers of the nether world; also, a mixture of honey and water. [12] Mælísponda (Melisponda; Gr. Μελίσπονδα, ΜΕΛΙΣΠΟΝΔΑ) - The Mælísponda is a libation of honey. - Lexicon entry: μελίσπονδα, drink offerings of honey, μ. θύειν Plu.2.464c, 672b, cf. Porph. Abst.2.20. [13]  Gr. Φιάλη Μεσόμφαλος, ΦΙΑΛΗ ΜΕΣΟΜΦΑΛΟΣ) libation bowl. It has a central area which is raised so that the fingers fit underneath to hold better.Phiale Mesomphalos; Gr. Φιάλη Μεσόμφαλος, ΦΙΑΛΗ ΜΕΣΟΜΦΑΛΟΣ) libation bowl. It has a central area which is raised so that the fingers will fit into in to hold better.Spondeion - (Gr. Σπονδεῖον, ΣΠΟΝΔΕΙΟΝ)The Spondeion is the cup from which the Spondí (the libation) is poured. [14]Spondí (sponde or spondi; Gr. Σπονδή, ΣΠΟΝΔΗ ) - The Spondíis the general name used for a libation. Lexicon entry: σπονδἠ, ἡ, (σπένδω) 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. [15] .Spóndix - (Gr. Σπόνδιξ, ΣΠΟΝΔΙΞ) The Spóndix is one who offers a Spondí (libation). [15a] Cf. with Spondophóros and Spondopiós. Spondokhóï - (Gr. Σπονδοχόη, ΣΠΟΝΔΟΧΟΗ) The Spondokhóï is a vessel used for making libations. [16] Spondophóros - (Spondophorus; Gr. Σπονδοφόρος, ΣΠΟΝΔΟΦΟΡΟΣ) - The Spondophóros is one who offers libation. [16] Cf. Spóndix and Spondopiós.
Spondopiós - (Spondopios; Gr. Σπονδοποιός, ΣΠΟΝΔΟΠΟΙΟΣ) The Spondopiós is one who offers libation. [16] Cf. with Spóndix and Spondophóros.
NOTES:
[1] Platóhn Sympósiun (Symposium; Gr. Συμπόσιον) 202-203, translated by Benjamin Jowett, 1892; found in the 1937 Random House edition of The Dialogues of Plato, Vol. I, p. 328.
[2]
Iámvlikhos (Iamblichus; Gr. Ἰάμβλιχος)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] Porphýrios (Porphyry; Gr. Πορφύριος) The Cave of the Nymphs, 7, trans. Thomas Taylor, Thomas Rodd Publ., London England, 1823, pp. 181-182. [8] Ómiros (Homer; Gr. Ὅμηρος) Odýsseia (Odyssey; Gr. Ὀδύσσεια) Book 10.519 (10.571 Fagles numbering), trans. A.T. Murray 1919, found here in the 1976 Harvard (Cambridge, MA) and Heinemann (London, England) edition entitled Homer: The Odyssey, Vol. I, LCL 104, on pp. 381-383. [9] L&S p. 644, left column.
[10] L&S p. 1996, left column. [11] L&S p. 1060, left column, within the entries beginning with λοιβ-αῖος. [12] L&S p. 1097, right column. [13] L&S p. 1097, right column. [14] L&S p. 1629, left column. [15] L&S p. 1629, right column. [16] L&S p. 1629, right column, within the entries beginning with σπονδο-ποιέομαι.  PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as , 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 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. 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. |
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