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.

As this is a Festival Honoring Crafts, the people should also bring such items of craft as they have made during the year, and materials for the beginning of new items. As Athena is Goddess of Spinning and Weaving, this is a good time for fabrics. As Hephaestos is God of the Forge, mechanical things may be shewn and honored; He is also the maker of furniture. Both deities are concerned with jewelry, so this is the appropriate festival for wearing lots of it.

As there are two deities to be honored, people should bring two items for the sacrifice, both to share in feasting and to offer in the basket for the poor. Foods enjoyed by Athena include lamb and beef. For Hephaestos, one might consider things roasted, as at a forge, or of piquante spicing.

It may also be noted that Hephaestos is a God of the 'differently abled,' and that this is a particularly good time to take note of the accomplishments of those whose bodies lead them to achieving things in ways other than the commonplace.

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 or Priestess 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 or Priestess cries out:

"Hekas, o hekas, este bebeloi!"

The People Reply:

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

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

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

The Priest or Priestess says:

"Theasthe ta hudata biou."

The People Reply:

"Behold the Waters of Life!"

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

The Priest cries out:

"Koimeson stoma!" 

The People Reply:

"We will stop up our mouthes!" 

(The People then maintain silence through the Hymnodia)

Here should be recited or sung the Homeric Hymn to Hephaestos in the order set by Athanassakis, Homeric Hymn #20.

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

"Hear, Oh Hephaestos, Son of Zeus and of Hera, cared for by Hermes, beguiled back to Olympos by Dionysos, husband to Aphrodite; Ambidexter, maker of things mechanical, God of the forge, maker of jewelry, maker of furniture, maker of peace between those who quarrel: we call upon You with whatever name it pleases You to be called! If ever we have made offering to You, or honored You in word or deed, grant us that civilized ease which your works bring to toiling humankind, and teach us to use your gifts wisely."

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

 The Priest cries out:

"Koimeson stoma!" 

The People Reply:

"We will stop up our mouthes!" 

(The People then maintain silence through the Hymnodia)

Here should be recited or sung the Second Homeric Hymn to Athena in the order set by Athanassakis, Homeric Hymn #28.

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

"Hear, Oh Athena Hephaestia, Goddess of Wisdom, conceived in Mother Metis but born out of the head of Father Zeus; Goddess of Battles, Goddess of Strategies, Goddess of Cities and Strong Citadels, Parthenos; Bearer of Victory, Nike; Councilor, Polumetis, Ergane, Weaver, Khruse, Goldsmith Goddess of Olives and Oils, Goddess of Competitions, Nikephoros, Agoraia, of Commerce, Strong Advocate of Just Laws, Tritogenia: we call upon You with whatever name it pleases You to be called! If ever we have made offering to You, or honored You in word or deed, grant us that skill which brings Arete to mortal life."

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

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 for this dromena should be the showing forth of those accomplishments which the Gods have inspired in the past year. This is the time when those crafts which the people have done should be brought forth, with any explanations necessary; prayers of thanksgiving may be offered for the help of the Gods at each showing.

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.

In Ancient Athens the Khalkeia was the festival at which the Arrephoroi set up the loom for the weaving of the peplos which would be presented to the Goddess at the next year's Panathenaia. It is therefore a good time to begin new projects, particularly those which are meant to honor the Gods; although any project could be well begun at this time. Something as simple as knitting or crochetting a new scarf or sweater could be begun at this time; or something as elaborate as the building of a great temple. What is important is that people begin things. This is the great festival of beginnings, and of particular concern should be those things which occupy the individual during the cold, indoor days of winter.

As these beginnings may occupy a variable amount of time, the Agon of this dromena may, as in the case of some other festivals, be smoothly integrated with the Sacral Feast; though people are cautioned that the weaving of a white wool peplos does not mix well with the consumption of barbecued beef ribs.

Craft includes the ability to maintain neatness against all odds.

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

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

 "Hephaestos and Athena, Hilathi!"

(Hephaestos and Athena Be Propitious!)

or

"Hephaestos and Athena, Sponde!"

or simply

"Hephaestos and Athena, we thank You."

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

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 or Priestess pours out the last of it upon the altar, he or she cries out:

"Houtos heksoi!"

The Response is:

"Houtos heksoi,"

or simply:

"So Be It!"