The Birthday

of Socrates

A Hero Festival, with A Sacrifice to Asklepios, God of Health & Healing

***

The Gathering

The People should gather with the Sacra necessary for the ritual. The Barley, the Knife, the Fire, the Cup, the Water, the Wine, the Incense, and the Food. Also a Book or Scroll, if necessary.

It is time for flower garlands to be worn upon the head by Men and Women, and for fillets of ribbons to be worn on the heads of Girls and Boys.

This is a Birthday Party dromena. Things appropriate to a birthday party are appropriate here: it is doubtful, however, that there would be room on a cake for approximately 2,500 candles.

The Sacrifice is to Asklepios, so the appropriate flesh for the feast is a cock, or some other form of chicken. Requests for Healing or thanks for continued good health are appropriate.

The Pompe

The Incense is lit, then, in the order dictated by the order of the Sacra, as listed above, the People are lead by the Priest to the Temenos, or Sacred Precinct, containing the altar of sacrifice. At the entrance to the Temenos, each person performs the khernips, or hand-washing, then moves in a counterclockwise direction to form a circle around the bomos, or altar.

After the khernips, everyone remains silent until the Priest cries out:

"Hekas, o hekas, este bebeloi!"

The People Reply:

"Let All That Is Profane Be Far From Here!"

The Lighting

The Priest cries out:

"Paresmen time, sonta tas theas kai tous theous."

The People Reply:

"We Are Here To Honor the Gods and Goddesses."

The Priest then lights the fire on the altar, which should have been laid out beforehand. Most properly this would be done with a pure flame brought from the altar of Hestia, but this may not always be practical; and there are specific rituals in which the fire should be lit otherwise.

The Scattering

The Barley is passed counterclockwise and each person takes some and tosses it upon the altar. The remaining barley is placed near bye.

The Mixing

The Libation bearers move to either side of the Priest and the Wine and Water is mixed.

The Priest says:

"Theasthe ta hudata biou."

The People Reply:

"Behold the Waters of Life!"

The First Libation

The Priest says:

"Hestia, Thine is always the first and the last."

Some of the mixture in the cup is poured out on the altar, then the cup is passed around counterclockwise, each person taking a sip in offering to Hestia, or touching a drop to his or her forehead in offering, and repeating the above formula of offering to Hestia, or saying simply "Sponde!". The Priest takes a last sip, and the remaining part is poured out on the altar.

Hymnodia

The Priest cries out:

"Koimeson stoma!"

The People Reply:

"We will stop up our mouthes!"

(The People then maintain silence through the Hymn)

Here should be recited or sung the Second Homeric Hymn to Asklepios in the order set by Athanassakis, Homeric Hymn #16.

The Second Libation

The Libation Bearers again mix water and wine. The Priest offers up the cup and says:

"Hear, Oh Asklepios, Son of Apollon and Koronis, God of Health, God of Healing, Dotion, Thessalian, Blameless Physician, Sender of Medicinal Dreams: we call upon You with whatever name it pleases You to be called; for You can bring us the boundless blessing and prosperity of health and well-being, both in body and mind, and the wisdom of good diet in the best way to conduct our lives. If ever we have made offering to You, or honored You in word or deed, grant us that Arete which is the goal of mortal life."

The Priest pours some of the mixture on the altar, then passes the cup counterclockwise. When the libation returns to the˙Priest he takes a last sip, and the remaining part is poured out on the altar.

The Sacrifice

The Sacred Victims (To Hierion) are brought forward. The Priest or Priestess touches each thing to be offered with the sacrificial knife.

Each one who is making an offering may say, as it is offered:

"Lambane kai heydou anathema mou."

or simply:

"Accept and Delight in my Offering."

Each one may also add any particulars he or she feels necessary, such as requests or thanksgivings.

When all offerings have been made, the Priest or Priestess says:

"Lambane kai heydou anathemata heymown."

Response: "Accept and Delight in Our Offerings."

In Ancient Times we are told that at "The Blow," that is, when the sacrificial knife stuck the victim, the women ululated. It is appropriate in our own times for the women to do so after this last response, this having the effect of a kind of cheer.

The Ritual Reply

Here there may be an anointing of those who suffer from some illness. This can include censing, oils, the drinking of waters, or any other healing which seems in keeping with the work of the God.

Or it may be that the God will make some reply of His Own.

The Heroic Libation

The Libation Bearers again mix water and wine. The Priest offers up the cup and says:

"We are gathered here today in this Temenos to honor the memory of Sokrates, our greatest cultural ancestor. He was called 'philosophia,' which means Lover of Wisdom, and he taught us to examine all things, constantly: particularly our own lives, and the meaning of our lives.

From Sokrates we learn that the Questions are more important than the Answers, for it is only by Asking the Next Question that we come to any Wisdom at all. From Sokrates, in the writings of his student, Platon, we learn the useful technique of the dialectic; and we learn that the constant quest for what is good and true and beautiful is what transforms our lives and imbues even the most dismal moments with a blinding significance.

So important was that quest, that hero's journey of the spirit, that Sokrates accepted death at the demand of his foolish fellow citizens rather than tarnish the luster of his achievement and the possibilities which it opened for the future. For us.

"Sokrates! Sponde!"

The Priest pours some of the mixture on the altar, then passes the cup counterclockwise. When the libation returns to the Priest he takes a last sip, and the remaining part is poured out on the altar.

The Agon

This is the part of the ritual where the most variables occur. In Ancient Times this would be the place for the Sacrificial Dances, such dances filling the time while the priests cut up the sacrificial bull and put the appropriate choice parts upon the sacrificial fire; the Blow itself was the sacral moment.

Music and Dancing, immediately following the Heroic Libation, are most appropriate. So are Sacred Games. This is a Birthday Party, so there might be some special children's games, such as a cock-shaped pinata. Most appropriate to this dromena, however, would be something philosophical. One might have a reading from Plato, illustrating the dialectic, then one might offer a subject and go directly into a Symposium.

This is a good time to introduce the children to the discipline of philosophical discourse: all but the youngest can participate in a Symposium, offering their views of the subject in turn with the adults. If their analyses are treated with due respect, they will learn to treat with respect the considerations of others.

Because of the nature of this dromena, the Agon can be conducted simultaneously with the Sacral Feast, and, if there is to be a Symposium, perhaps should be.

The Sacral Feast

There was a time when Men and Gods supped together. In making Sacrifice and in the exercises of the Agon we have called upon the Deity to join us. When the Agon is done, the Sacral Feast is set and everyone eats. This can be something as simple as bread and wine, or as elaborate as a many course banquet. The important thing to remember is that this is a communion not only between mortal and Deity but between the mortals who share the feast as well. We are all joined in communion, in community, in koinonia by the sharing of the Sacral Feast.

For this particular Feast there should be plenty, and it should be party fare.

Everybody eats.

The Libation of Thanks

The Libation Bearers mix wine and water again. The Priest or Priestess leads the people in giving thanks to the God, letting individuals speak at will. Then the Priest or Priestess offers up the cup, saying:

"Asklepios, kharin ekhomen soi."

Some of the mixture in the cup is poured out on the altar, then the cup is passed around counterclockwise, each person taking a sip in offering to Asklepios, or touching a drop to his or her forehead in offering, and saying:

"Asklepios, Hilathi!"

(Asklepios, Be Propitious)

or

"Asklepios, Sponde!"

or simply

"Asklepios, we thank You."

The Priest takes a last sip, and the remaining part is poured out on the altar.

The Final Libation

The Libation Bearers mix wine and water one final time.

The Final Libation is offered to Hestia, with the words:

"Hestia, Thine is always the first and the last."

It is offered in the same manner as the first, but when the Priest pours out the last of it upon the altar, he cries out:

"Houtos heksoi!"

The Response is:

"Houtos heksoi,"

or simply: "So Be It!"

This is the End of the Ritual.

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