Hellenic polytheism has 12 or 13 major deities, as well as many lesser
deities and demigods, nature entities, and familial and domestic spirits. With
Roman polytheism it is much the same, although there is even more minor
deities and familial/local spirits, as well as a different ritual format.
There is a considerable corpus of evidence that describes the worship of these
forces from Classical Athens and Republican Rome to Late Antiquity; anyone who
proffers
some kind of historically inspired devotional worship to these entities I
would regard as fitting within the greater family of "classical" religions.
Because the Ancient Mediterranean was a cultural crossroads, other
pantheons feel closely connected. I regard as close cousins those
following a
similar approach described above to the pre-Monotheistic gods of Egypt, the
Middle East, and the Levant. As more distant cousins I acknowledge
those also inspired by a historical understanding of the gods of the Northern
tribes - Celtic, Germanic and Slavic. But there is, from the
Mediterranean
standpoint, less cultural relations with those pantheons, as well as significantly
less historical material for their recreation. The only exception
is a certain conflation of Roman and Celtic religions that transpired in the Western provinces.
If one's practice or philosophy differs susbtantially from mine
(because understandings differed in the ancient world, and even moreso
in modern recreation), I may not wish to perform rituals or otherwise
practice
fellowship with them simply because we would not be compatible.
If one's
approach to deities is more magickal than devotional, I will probably
regard them
as some version of neopagan or ceremonial magician; what they do may
have some instrinsic worth, but it is not by definition classical
polytheism and
thus outside my interests.
Let me now speak of my practice. Of the 12 or 13 major
deities
(Olympians), I have a strong interest in 2 or 3, a lesser interest in 2
or 3 more, and
little interest in the rest. I also honor to some degree a lesser
deity
(Hecate). I have an interest in honoring the deified spirits of
some of the better Hellenistic and Roman rulers. I also have
contracted with
enthusiasm into
the Greco-Egyptians cults of Isis and Serapis. I guess one might call
me a Hellenistic polytheist, and that is as good a label as any.
I acknowledge nature spirits, but not from a classical standpoint as
none of
the local spirits here in America were Hellenic or Roman. I
usually respect
them from afar and merely try to limit the damage I do to their natural
habitats (and without being a radical environmentalist, I feel it is possible and prudent to encourage others to do the same).
Ancestor worship is problematic as I don't feel particularly close to
any of my deceased relatives. In any event, none of them were Hellenic or Roman
pagans, and would probably not care to be honored with those rites. I try to
respect family, living and dead, as much I can within the bounds of my
exprience.
But more important to me is that oft described phenomenon of "cultural
ancestors" - revering the Ancients, especially the leading political and cultural
figures among them, who better knew the gods than we.
Devotionals are for me the centerpiece of worship. They are
performed
daily, weekly or monthly depending on my relationship with the deity
concerned.
I make simple offerings and prayers to my deities before a small domestic
shrine, but everything comes from the heart. I thank the gods for
their favors
and solicit their continued benevolence. Occasionally I might
perform a divination to seek special advice from the god or to inquire about
something in particular.
As far as annual festivals, I hold to the two major holidays of the
Isiac cult, one in Spring and one in Autumn. These occasions require a
little more
time and energy than simple devotionals - grander offerings, longer prayers,
and some meditation - but I am still limited by the fact that I
am a solitary practitioner rather than a participant in a city wide festival.
Three scholars have greatly influenced my approach to classical and
Hellenistic religion. James Rives describes four different levels of
classical
religion: 1) cult 2) myth 3) art 4) philosophy. I accept all of
these as
valid
reference points, but to me the temple and domestic cults of old were
the critical junctions between gods and believers, and should form the
jumping off
point for modern recreations. Martin Luther eloquently describes
the
transition
from Hellenic to Hellenistic religion. With an expanded political
world and increased knowledge of the vast cosmos, universal savior
cults like
Isis began to supercede purely local city-state cults. Robert
Turcan
reveals in
exquisite detail what we know of some of these universal savior cults
such as
Isis.
The Isiac cult was truly universal throughout the Roman Empire
and was the
principle competitor to Christianity.
Do I consider myself a syncretist? To
a degree. My
understandings
of the Greco-Roman cults of Isis and Serapis would be somewhat
different than
someone looking at the purely Egyptian cults of the same
deities. And while many Hellenic and Roman polytheists look
principly to classical philosophers
for ethical and metaphysical insight, I personally prefer Egyptian
wisdom literature and the Egyptian concept of Ma'at.
Do I consider myself a reconstructionist? Having once
enthusiastically
embraced the term with all the fanatacism of a recently converted zealot, I now
reject it. It has become meaningless, used to describe a variety of
groups with competing approaches to the dynamic between historical religion and the
modern world. I am not keen on "New Age" approaches to divinity,
but
neither do I believe it is possible or desireable to completely recreate ancient
religions. I certainly don't feel, as some groups do, that Iron Age
socio-political tribes or governments must be recreated to service our religions.
What I do
believe passionately in is studying history to garner insights into the ancient
world and its gods. We may then apply these as best we can to form
meaningful relationships with deities in the modern world.
My view on the future of our religions is a moderate but hopeful one.
Some people believe we are destined to recapture the Western world.
I'm
skeptical: Christianity in various forms is here to stay, as well as rising levels
of agnosticism. But neither do I think, as some people do, we
are fated to
spend the rest of our lives in the ghetto of alternative religious
communities, spending most of our interaction on the internet with our numerically
dismal co-religionists. What I believe is that with some work we can
become akin
to what Jews are now in modern America: a minority faith, but a
well-educated one not without influence, and one that sees itself as the proud
respository of an ancient wisdom. I believe there can be a thriving temple in
every major
city, and national recognition of our religions and their holidays.
I feel the main impediment to the growth of our religions - and thus my
pet peeve with regards to my own religious community - is a kind of
group-think I have experienced with reference to socio-political
values.
The vast
majority of my co-religionists seem to be rather left-of-center
politically, most virulently so. Indeed, many practice various
"alternative
lifestyles" and counter-culture causes that force them to take strong
exception to
perceived mainstream society. There is this severe "outsider"
mentality
among many polytheists.
I'm not asking anyone to abandon their deeply held political
convictions.
Nor do I really care what consenting adults do as far as their sexual
practices or internal lifestyles. But if our religions are to grow they
can no longer
be religions of outsiders, and we can no longer adhere to an outsider
mentality. I again look to the Jews in modern America. In their minority faith one
has a plurality of views: liberal Democrats, conservative Republicans and
everything in between. But they do not present themselves to society as
a collection
of off-beat social radicals. They are instead a people with a
powerful sense
of history who, thanks to the spread of Judeo-Christian culture, have a
place at the heart of Western Civilization despite their minority status.
We, the children of the classical experience, should be no less proud of our
heritage.
And we should be no less willing to proclaim ourselves as having a past
and future essential to mainstream culture.
