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.

For this ritual there should also be the things necessary for assembling the Eiresione. Bay branches, olive branches, pine branches, purple and white wool (such as knitting yarn), dried and fresh fruits and nuts, small bottles of oil, wine, honey, and such other symbols as may be tied to it to ensure continued prosperity from the God.

The Sacral Feast should, for this ritual, feature beans: such dishes as Fassolata are suitable. If meat is to be offered, the best choice is beef.

The Procession

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 chernips, or hand-washing, then moves in a counterclockwise direction to form a circle around the bomos, or altar.

After the chernips, 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 or Priestess 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 nearbye.

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 forhead in offering, and repeating the above formula of offering to Hestia. 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 the Second Homeric Hymn to Apollon, Athanasakis #21.

The Second Libation

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

"Hear, Oh Phoibos Apollon, Delian, Far Shooter, Son of Zeus of the councils, Son of Leto of the olden tresses, Twin Brother of arrow pouring Artemis, rich in gold, rich in music, Pythian, infallible in prophesy, Who Alone knows the Mind of Zeus; God of Beauty, God of excellence in Athletics: You Who in winter journey to the land of the Hyperboreans, You Who leave us in promise of Your return the Eirisione, that we may continue and gain in the prosperity which it betokens: we call upon You with whatever name it pleases You to be called; for You can bring us wealth and riches, health and prosperity, wisdom 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

At point it may be appropriate to sing one of the Delphic Hymns to Apollon.

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

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 ritual response, are most appropriate. So are Sacred Games. This is also the place where one might question the Pythoness, perform a Healing, perform a Marriage, conduct a funeral, or any number of other activities. Making the Eirisione, enacting a mystery; any number of 'exercises' are here appropriate.

For our celebration of the Pyanepsia, this is the place where the Eirisione is made, a wreath to which are attached dried fruits, nuts, small bottles of honey, oil, wine; or such other symbols of prosperity as the participants may wish. It is made mainly from Bay, but one may add pine and/or olive branches. (If you live in a place where the Bay Laurel does not grow, nor the olive, then pine alone is quite sufficient, or other evergreens branches.) Things should be tied on with purple and white wool: we conjecture this means some sort of yarn, and tend to use knitting yarn, though other options are possible.

A large one for the tribe is made, and each family can make a small one to take home. When all are finished, they are passed around from person to person to hold for a moment for blessing. The Eiresione is hung over the door of the house or temple, and kept there until Delphinia, at which point it is burned upon the altar.

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, by the sharing of the Sacral Feast.

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:

"Apollon Charin echomen 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 Apollon, or touching a drop to his or her forhead in offering, and saying:

"Apollon, 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 Apollon, or touching a drop to his or her forehead in offering, and saying: 

"Apollon, Hilathi!"

(Apollon Be Propitious!)

or

"Apollon, Sponde!"

or simply

 "Apollon, 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.