The Next Two Dromena To Be Celebrated by

 

Maimakterion & Pompaea

(Note: Traditionally some dromena are led by a male, some by a female, some by either or both. The dromena below would normally be celebrated by a male; however, there is no good reason it could not be celebrated by a female. In the first part of the text I have printed the usage 'priest or priestess.' In the rest I have simply used 'priest.' If you are a woman celebrating this dromena, simply print out your text with the appropriate changes. --P.)

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 mightbe appropriate to consider that umbrellas may be appropriate ritual gear for this˙one.)

The Sacral Feast should, for this ritual, feature lamb or mutton.

The Pompe, or 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 or Priestess 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 his 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. This is the act which actually consecrates the altar.

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.

The Hymn

The Priest says:

"Hear, Oh Zeus, Maimakterios, Bringer of Rains, Whose throne is set upon eternally mist-encircled Olympos,:We call upon You with whatever name it pleases You to be called; For You can give us the blessing of gentle showers to quicken the Earth and bring forth abundance rather than devastating storms; and You can pack the snow deep in our mountains and let it melt slowly rather than by the quick thaw that floods our crops and buries our homes in sliding mud. If ever we have made offering to You, or honored You in word or deed, grant us good weather."

The Second Libation

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

"Zeus, this Libation is for You, in the hope that You will˙join us here today."

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 Hie ion) 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 struck 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. (For those who know more about television than ululation: that's the sound Xena makes!)

The Ritual Reply

Here should be recited or sung the Homeric Hymn to Zeus.

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 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 or contests' are here appropriate.

For this ritual, with its likelihood of rain, the Agon will consist of a Purification by Fire and Water combined. A burning brand will be pulled from the fire, plunged into water, and then each person aspersed with the thus-combined Fire and Water, the Storm of Rain and Lightning that comes from Zeus.

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.

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:

"Zeus, 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 Zeus, or touching a drop to his or her forhead in offering, and saying: 

"Zeus, 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!"

The Gathering

The People should gather with the Sacra necessary for the ritual. The Dion Koidion, or Sheepskin of Zeus, comes first. Then the Barley, the Knife, the Fire, the Cup, the Water, the Wine, the Incense, and the Food. A pan for washing the feet and a towel should also be provided at the Temenos. Also a Book or Scroll if necessary.

(Given the time of year, one may wish to consider umbrellas appropriate ritual gear for this one.)

The Sacral Feast should, for this ritual, feature lamb or mutton; the sheepskin would, traditionally, have been the one from the sheep sacrificed at the previous ritual.

The Pompe, or Procession

At the head of this procession should come the Dion Koidion, which purifies all that it passes. 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 are 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.

The Hymn

The Priest says:

"Hear, Oh Zeus, Meilichios, Kindly Father, You Who are open to Propitiation; And Hear, Oh Hermes, Psychopompous, Guide of Our Souls, You Who are Our Helper, Guardian of the Crossroads; We call upon You with whatever names it pleases You to be called; For You can bring us blessings in our bodies, and in the ways we live our lives.

If ever we have made offering to You, or honored You in word or˙deed, grant us katharsis, that our flesh and our spirit may be purified from all things not in accord with divine law, and that˙we may live in health and happiness all the days which we have been allotted, growing in arete until our thread runs out and we pass to the realm of Persephone, guided safely by Hermes, having honored Zeus."

The Second Libation

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

"Zeus and Hermes, this Libation is for You, in the hope that You will join us here today."

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 struck 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. (For those who know more about television than ululation: that's the sound Xena makes!)

The Ritual Reply

Here should be recited or sung the Homeric Hymn to Zeus.

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 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 or contests' are here appropriate.

For this ritual, with its likelihood of rain, the Agon will consist of a Purification by Earth and Air. The Dion Koidion will be lowered, like a cloud coming down to touch the Earth. Each person will be called before the altar, where his or her feet can be washed. Then he or she will stand barefoot for a moment with the left foot on the Dion Koidion and the right foot on the Earth. During this time the person should address Zeus and Hermes silently with any requests for special purifications.

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.

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:

"Zeus, Hermes, Charin echomen humin."

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 Zeus, or touching a drop to his or her forhead in offering, and saying: 

"Zeus, Hermes, we thank You."

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

Second Hymn

Here should be recited the Second Homeric Hymn to Hestia, #29, Page 67.

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!"