Ta Hiera
Sacra
Apollonius Sophistes
© 1994
The sacrifice (Grk. ta hierá, hê thusía, Lat. sacra) is a communal meal; through it, Gods and mortals are bound together by the ties of guest-friendship.[1] Plato says, "the sole concern of every rite of sacrifice and divination - that is to say, the means of communion between Gods and mortals - is either the preservation or the repair of Love."[2]
Wash and dress in clean garments, typically an ungirded khitôn (tunic) of white, purple, or white with purple borders. Festive adornment is appropriate, including a white woolen band (Lat. infula, Grk. mítra) or a garland (Grk. stephanos, Lat. corona) woven from twigs or wreaths of flowers, particularly those sacred to the God). Cleanliness is crucial; bathing in running water is best.[3]
During the ritual, stand with a bare head (Greek style).[4] (For Roman style, the Priest works with head covered: capite celato.[5]) In general, the worshipper's attitude should be one of trust, not humility or fear.[6] In times of extreme need, it is appropriate to grasp the feet of the divine image.[7]
The sacrificial offering (Grk. hiereíon, Lat. sacrificium) should be perfect and have no blemishes; white is best for Olympian Gods; it may also be decorated with garlands, white ribbons and the like.[8]
In modern practice, the sacrificial offering is usually meat, fruit, flowers, grain, vegetables or cakes (perhaps in the shape of animals sacred to the Gods for whom the sacrifice is made). It is especially appropriate to return a token of what the God has given us. Fruit or flowers are usually accompanied by incense, burned in a censor or on the altar.[9] In modern Greece candles have usually been used instead of meat. Nowadays it is generally inappropriate to sacrifice a live animal; even in ancient times, Empedocles, Varro, Seneca and others argued that the Gods do not demand blood-sacrifice.[10]
The altar (Grk., bômós, Lat. ara) may be a brick or stone table, pillar, heap of stones, a stack of sod cut for the occasion, or simply a pile of the remnants of previous sacrifices. It may be from a few inches to several feet high; it may have steps if it is very high. The altar must provide a hearth (usually metal) for the sacred fire. The altar should not be moved once it has been used.[11]
The sanctuary (Grk., temenos, Lat. templum) is often defined by a rock wall, though that is not necessary. The altar may be in the center of the sanctuary, or against the wall opposite the entrance to the sanctuary, or in front of the sanctuary temple. If there is a temple, it usually has its door facing east and has the divine image at the west end, though orientation may vary. The sanctuary may be devoted to more than one God and may contain several altars.[12]
According to Roman tradition, iron should not be used for ritual implements or for any other purpose in the sanctuary; if it must be used, a piaculum (sacrifice made in apology, Grk. katharmon) is advisable.[13]
The altar fire (Grk. hestía, Lat. focus) should be pure and undefiled by death or other pollutions (míasma). If the fire has been defiled, then a new fire must be procured from the hearth.[14]
A procession should accompany the sacrifice to the altar, in which, preferably, a maiden (the kanêphóros, or basket carrier) bears on her head a basket with the knife (Grk. sphagís, Lat. secespita, culter) or other ritual implement concealed under grains of barley or cakes. She or another may carry a jug or bowl of lustral water. The procession may be accompanied by music (especially music of the aulos, a reed instrument), singing, torches and incense (Grk. libanôtos, Lat. tus). (In Roman ritual, the sacerdos (priest/ess) carries the knife in his or her belt.)[15]
The sacred circle shall be marked, and the Priest (Grk. Hiereús, Lat. Sacerdos), Priestess (Grk. Hiéreia, Lat. Sacerdos), or whoever is directing the ritual, shall say:
"Bear the sacred objects round the altar."The basket containing the sacred implement and a bowl of lustral water shall be carried to the right around the altar, the sacrifice and the other participants. This will delimit the sacred from the profane.[16] While the Circumambulation takes place, an invocation such as this may be recited:
We circle round creating sacred space,The sanctuary is thus consecrated by holy words and becomes a fanum (Grk. hierón). When the circumambulation is complete, the priest may declare:[17]
invoking from the Heavens holy grace.
We call the Gods to guard our solemn rite,
and ward this hallowed ground with walls of light.
Let sky above and earth below unite,
a bond established by Olympic might.
Let fear and discord leave without a trace,
and peace prevail within this holy place.Let word be deed by this decree.
As it is said, so must it be!
(Sit verbum factum hoc decreto.
Ut dictum est, sic statim fiat!)
"Hékas, hékas, éste bébêloi!" (Greek)All then stand around the altar (in a semicircle, if a circle is not possible). Usually the priest shall stand to the right of the altar (from his or her perspective), facing east, with the temple (if there is one) at his or her back. An assistant holding the incense box (Grk. thumiatêrion, Lat. acerra, turibulum) may stand on the same side; other assistants stand to the left or behind. If the sanctuary is a permanent one, then it is better if the participants other than the priest and assistants wait outside the sacred circle until they can be purified when they enter (step xij below). [18]
"Procul, o procul, este profani!" (Latin)
Begone, whatever is unholy!
The priest shall take a brand from the sacred altar fire and thrust it into the
lustral water (Grk. khérnips, Lat. aqua
lustralis);
this consecrates the water, making it
húdôr theíon (Greek, holy
water) or aqua igne sacra inflammata (Latin, water inflamed by sacred fire).[19]
The worshippers undergo purification
(Grk. khérnibes, Lat. lustratio);
they may dip their hands in the khernips, or it may be poured
over the hands of each in turn; they are dried on linen cloths.[20]
Consecrated water should also be sprinkled over the altar, the sacrifice, and
those offering the sacrifice;
for this purpose an aspergillum
(Grk. perirrantêrion)
or the firebrand can be used.[21]
Each participant shall take a handful of
(roasted) barley groats (oulai, oulokhutai) or
salted barley corn or bits of salt-cake (Grk. maza,
Lat. mola salsa) from the basket
(oulokhoeion).[22]
The priest or crier shall call for silence:[23]
If the sacrifice is being done Roman style, the priests shall cover their
heads with their hoods or folds of their togas.[25]
The priest shall turn to the right and face the sacred image of the God
(i.e. toward the temple, if there is one). For Olympian Gods the priest shall
raise his arms to the sky with upturned palms. For sea Gods he may stretch
out his hands horizontally to the sea. His palms are turned down for
Gods of the underworld, but there are special measures for Them.[26]
The priest shall recite the prayer, invocation, wish and vow, which should be
done ceremonially and resoundingly.[27]
When addressing Gods
it is common to add Their epithets and conclude with a formula such
as "or by whatever name it pleaseth Thee to be addressed."
This is a typical prayer (Grk. litê, Lat. preces):
In Roman prayer, especially in extreme need,
one places the right hand on the lips, turns completely
around to the right and falls to the knees or prostrate,
grasping the altar or image of the God.
When out of doors, face east; when indoors, face the
sanctuary.[30]
At the conclusion of the prayer, all shall throw their groats onto the altar,
sacrifice and earth (immolare, to throw the
mola).
They may say,
The sacrifical instrument shall be uncovered, which the priest shall grasp
and conceal.[32]
A small piece shall be cut from the sacrificial object and burned on the fire.
A libation (usually of wine and water) may be poured on the altar or on the
sacrifice from a patera (flat dish) held in the right hand
with the palm held upward; the patera is tilted forward.[33]
Silence is again ensured, and the music (especially the aulos)
may begin again.[34]
If women are attending the sacrifice, they should raise a shrill cry, like a
flute trill, "ololololololo... lugAY!" as the cut is made. (This is the
traditional cry by which women invoke the Gods, and may be an imitation of the
cry of a small owl, perhaps recalling the Mediterranean witches, the
"owl-women" - Greek strix, Latin striga.
The Latin word for making the ololugê is ululo, which is
also the origin of ulula, another word for owl.[35])
The cultrarius (knife-holder), if different from the priest, may ask,
"Agone?" (Do I strike?).
When the priest says "Hoc age!" (Strike!), the sacrifice
shall be cut with a single stroke. The cut should be clean, or the sacrifice is
not considered auspicious.[36]
The cut should be made so that the pieces of the sacrifice fall on the
altar, or it can also be cut or broken in a bowl, which shall then be emptied
on the altar.[37]
The priest may say something such as this
[38]:
The sacrifice should be inspected to ensure that it is also perfect on the
inside; if some defect is found (especially in the part to be given to the
Gods), the sacrifice must be repeated.[39]
The priest shall say,
"We always start with Thee, Hestía" ("Vesta," for Roman ritual), and
burn a small portion of the sacrifice on the altar fire;
cake, incense and wine may be added.[40]
The remainder of the sacrifice shall be cut up, and the priest and inner
circle of participants shall taste a bit of the sacrifice.[41]
Parts, especially inedible parts, of the sacrifice may be burned on the
altar fire for the Gods, or at least held up for the Gods to see.
Food offerings,
such as cakes, broth, wine and incense (especially frankincense) may also be
burned at this time.[42]
The priest and others may say
"Hílathi" (Be Thou propitious),
"Hílate (Be Ye propitious), or
"Be kind" as they make their
offerings.[43]
In Latin one could say
"Propitius/a esto" (Be Thou propitious) or
"Propitii estote" (Be Ye propitious).
Whenever incense is offered, a prayer such as this may be recited:
Libations of wine or oil shall be poured on the altar, and it is considered
very auspicious if the fire flares up, for it is a sign of the God's presence.
Libations may be accompanied with cries of "Spondê!" (Greek, spon-DAY) or
"Libatio!" (Latin, lee-BAH-tih-oh): Drink-offering! Libation![44]
The rites are brought to a close by making a last libation to Hestia
[45]. The priest says, "We
always end with Thee, Hestía."
The offerings may be followed by a final prayer such as this:
The sacred meal
(Grk. hestíasis, euôkhía,
Lat. epulum)
should follow when the altar fire dies down. Food may be
roasted or boiled, if necessary, on the altar or another fire. The feast
should be accompanied with joyous music and dance. Normally, all food should
be consumed in the sacred precincts or left for the Gods. If this is not
possible, then the celebrants may take it home, leave it with the priests, or
give it to poor people.[47]
It is also appropriate to have games and contests
(Grk. agônes, Lat. ludi)
of all sorts in honor of the Gods.
"Euphêmeíte!" (Greek: Speak no evil! Quiet!):
The music, however, can continue.[24]
"Favete linguis!" (Latin: Hold your tongues!):
"Silence!"
"Demeter Chloê (Verdure), Persephone Korê (Maiden),
Ye Thesmophoroi (Bringers of Treasures) and all Ye Gods,
receive these offerings because Ye have granted many favors
and as an expression of thanksgiving for granting me guidance
by omens. And I abundantly return You thanks, for I have
been sensible of Your care and protection, and because,
in the course of my prosperity, I never was exalted above
what becomes mortals. I implore You now to bestow all
happiness on my children, my wife, my friends and my people;
and for myself, that I may die as I have always lived."[28]
The prayer should be recited perfectly; if there is an error (vitium), the
whole sacrifice must be repeated (called an instauratio), along with a
katharmon or
piaculum (an additional offering as an apology).[29]
Macte hoc [mola et] vino et ture esto.
while sprinkling wine, incense and barley.[31]
Be thou blessed by [barley,] wine and incense.
Behold! The cut is made!
The grain must be cut down and ground to flour;
the grapes are crushed to ferment into wine;
a beast must die so we may eat its meat.
So life is built on life by Nature's law.
The stuff of life is passed to us from them,
as we return it when our time has come.
We burn sweet incense to the Gods above,
to carry to Olympos' heights our prayers,
ascending skyward on these fragrant airs.
We ask Their blessings, guidance, strength and love.
We thank You Gods for being here with us,
The priest declares the formal end of the sacrfice by saying:[46]
to hold Your rites in perfect love and trust.
Return to Your fair halls, if go Ye must,
or linger here, and share this feast with us.
Blessed be!
Hierá eisi téleia. (Grk., The rites are complete.)
Ilicet. (Lat., You may go; it is done.)
The Rites are done.
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