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Media Autumnus (Midautumn, Samhain, c. Nov. 1)
Gk. To Mesoun Phthinoporon. (conjectured)
Apollonius Sophistes
(c) 1995
In the Greek and Roman worlds, there are comparatively few festivals in October
and November, which is the seed-time (Gr. sporetos), a season of ploughing and
sowing. Women figure prominently in these festivals since in neolithic times
they were responsible for crops raising (by the Bronze Age it became a male
occupation). [SFA 17, 82, SFR 196]
Puanepsia (Grk., c. Oct. 22)
Ancient: 7 Puanepsion (first quarter).
The Puanepsia is a festival of late autumn fruit gathering that seeks divine
blessings for the autumn sowing. This very ancient festival is primarily in
honor of Phoebos Apollo as sun god, but also for Helios (Sun) and the Horai
(Hours); all are considered vegetation deities, perhaps through Their connection
with the sun. Further, since Mycenaean times the earth-born Athenians have
considered themselves descendants of the Sun (whom the Myceneans may have called
Pa-ya-wo = Phoebos = Bright) and Ge (Earth). Thus the festival is held on the
seventh day, for on the seventh of each (Greek) month (which is the first
quarter of the moon) Apollo's birthday is celebrated. The Puanepsia corresponds
to the spring Thargelia (7 Thargelion, c. May 22).
In the procession each Pais Amphithales (Child with Two Living Parents) carries
an Eiresione. Typically an Eiresione is an olive branch carried by a supplicant
and wrapped round with wool (eiros = wool), but in this case it is a laurel
branch (sacred to Apollo), perhaps two to three feet long, decorated with real
fruit and models of harps, cups and vine-branches made of pastry, all symbols of
fruitfulness. In a kind of Trick-or-Treat the children bring these to each
house and sing:
Th' Eiresione bears rich cakes and figs and honey in a jar, and olive oil
to sanctify yourself, and cups of mellow wine that you may drink and fall
asleep.
If the occupant gives a gift to the children, he earns an Eiresione and the
yearlong blessing it conveys. Normally it is fastened above the door of the
house, as it is over the door of the sanctuary of Apollo when the procession
reaches it. If no Pais Amphithales comes to your home, you may bless it with
your own Eiresione.
The festival derives its name from a stew of boiled beans (puanon epsein = to
boil beans) and other leguminous vegetables and cereals that is boiled in a pot
(khutros) and shared by the celebrants and the God; it is a typical Greek
Panspermia (All-seeds). According to legend this was the votive offering
Theseus and his crew made to Apollo when they returned to Greece on this day,
for it was all that was left of their provisions. On the other hand, it is
typical of a sowing ritual to combine all the edible plants to be sown and to
share them with the God, praying that the next year may be bountiful.
[NFR 29; PFA 75-7; SFA 75-7, 107]
Oskhophoria (Grk., c. Oct. 22)
Ancient: 7 Puanepsion (first quarter).
The Oschophoria is a vintage and wine-pressing festival, in thanks to Dionysos,
held on the same day as the Puanepsia, when the Mysteries of Dionysos were also
held. Thus we find the two apparent polar opposites, Dionysos and Apollo,
honored on the same day, but we must not forget that They also shared the
sanctuary at Delphi: Apollo honored there in the summer, Dionysos in winter
(when Apollo is in Hyperborea). An ancient krater (mixing bowl) shows them
shaking hands over the Omphalos at Delphi.
There is a procession from the temple of Dionysos to the temple of Athena Skira,
for the grape harvest is one aspect of Her concern for the well-being of the
community (cf. the Arrhephoria and Skiraphoria, both in mid-late June). This
aspect of Athena may derive from the vine goddess Skiras, worshipped in Salamis,
whence She came to Athens (see the Skiraphoria discussion for another idea of
the meaning of skira).
The procession is headed by the two Oskhophoroi (Vine-branch Bearers), young men
who carry branches still bearing grapes (oskhoi) and are dressed as women, which
recalls the androgyny of Dionysos, for they wear the same Ionic khiton
(ankle-length tunic) as He sometimes does. Behind them comes a chorus singing
special hymns to the God.
They are accompanied by a herald, who has a garland wrapped round his staff,
rather than around his head, as would be the normal custom. This was explained
by the Theseus myth: when his herald told the Athenians of Theseus' return, in
their joy they tried to crown him with a wreath, but he refused it because he
had learned of the tragic death of Theseus' father. Therefore he returned to
Theseus with the wreath wrapped around his staff.
The procession also includes Deipnophoroi (Dinner Carriers), women who bring the
food for the sacred feast that follows the sacrifice. A portion of the meat is
burned for the God and some is eaten by the celebrants; the rest is divided to
be taken home. Stories are told during the feast, especially the story of
Theseus and Ariadne, and how she was claimed by Dionysos. The Deipnophoroi
represent the Mothers of the Twice-Seven, who brought meat, bread and heartening
stories to their children, the seven maids and seven lads chosen to sail to
Crete to be sacrificed to the Minotaur (a ritual confrontation of 14 "Beauties"
with the Beast.).
The legend also explains the transvestite Oskhophoroi, for Theseus chose two
boys with girlish features, and trained them to walk and act like girls so that
they might substitute for two of the condemned girls to protect the others. In
the festival they carry vine-branches and lead the procession, as they did in
Theseus' triumph, in thanks to Dionysos and Ariadne. (Of course, such
transvestitism is not unusual in the rituals of Greece or other cultures.)
When the procession arrives at the sanctuary, there are songs, both happy and
sad, and libations are poured to the God, followed by shouts of:
Eleleu! Iou! Iou!
The yell is paradoxical in that "Eleleu!" (pronounced "e-le-LOO!") is a cry of
encouragement (from elelizo, to rally), whereas "Iou!" (pron. "yew!") is a cry
of woe (Latin Heu!). This was explained by the mixed joy and grief of
Theseus' return and his father's death, but it also celebrates the death and
resurrection of Dionysos as Vegetation God. [NFR 34-5; PFA 77-81; SFA 89-92]
Theseia (Grk., c. Oct. 23)
Ancient: 8 Puanepsion (first quarter).
The eighth of every month is sacred to Poseidon, so it is appropriate that His
son,Theseus is honored on this day following the Puanepsia and Oskophoria (as
well as on the eighths of other months). There is a procession, sacrifices,
athletic games (team torch-races and track and field events), and a feast at
which meat is distributed to the people (celebrating Theseus as popular
benefactor and democratic hero). The feast includes Athare (or Athera), a
porridge of husked wheat and milk. [PFA 81-2]
Thesmophoria (Grk., c. Oct. 26-28)
Ancient: 11-13 Puanepsion.
The Thesmophoria is a celebration of Sporetos (Seed-time), the autumn sowing,
dedicated to Demeter and restricted to women. (This is unusual in the Greek
world for, although Gods often had Priests and Goddesses Priestesses, the
festivals were usually open to both men and women. Cf. the Festival for Bona
Dea, c. Dec. 3.) Although the ceremony is a women's mystery, this much may be
said.
Stenia
The Thesmophoria proper is preceded by two days (i.e. on 9 Puanepsion, c. Oct.
24) by the Stenia, a nocturnal women's festival for Demeter and Persephone in
preparation for the Thesmophoria. The women engage in Aiskhrologia (Foul
language, abuse), hurling insults at one another to commemorate the way in which
Iambe made the grieving Demeter laugh (see the Homeric Hymn to Demeter).
This may also be when the Thesmoi (Things Laid Down) are placed into the caverns
at the sanctuary of Demeter; they include dough models of snakes and male
genitalia and pork from sacrificed piglets, all fertility symbols (pigs because
of their fecundity); in this way the womb of The Mother is fertilized; they will
be removed in the Thesmophoria proper. (Others say that the Thesmoi are
deposited in the Skiraphoria, c. June 27.)
1st Day: Anodos (Ascent)
During the Thesmophoria proper the women camp for three days in the Thesmophor-
ion, the hillside sanctuary of Demeter Thesmophoros. Under the direction of two
Arkhousai (Officials), the women set out in procession with the necessary
supplies for three days and two nights, and set up their encampment, which takes
the form of rows of shelters or huts with walkways between them. The women
sleep on the ground, generally two to a hut.
2nd Day: Nesteia (Fast)
On the second day the women sit on the ground and abstain from all solid food in
humility and sympathy for Demeter's mourning (when she also refused a chair),
but also to transfer their strength to the soil. As hunger begins to gnaw their
stomachs, they again engage in Aiskhrologia (abusive language); some say,
recalling Iambe and Demeter, that their taunts are spoken in iambic verse, the
traditional meter of mockery. The women may also whip each other with a scourge
made of morotton (woven bark). Aristophanes' Thesmophoriazusae contains two
beautiful hymns typical of those sung on the day; they are too long to be
reproduced here (ll. 969-1000 and 1136-1159; pp. 135-6 and 141-2 in the Barrett
translation, Penguin Books, 1964).
3rd Day: Kalligeneia (Fair Offspring)
Nightfall brings the official beginning of the third day, and there is a
torch-light ceremony, for Demeter sought Persephone by torch light. Some say
that this is when the Thesmoi are removed from the earth by Priestesses called
Antletriai (Bailers), of whom three day's ritual purity (including sexual
abstinence) is required. While women clap to scare away the sacred snakes that
guard the caverns, the Antletriai go down into the caves, collect the Thesmoi in
buckets, and place the putrefying matter on the altars of Demeter and Persephone.
Later this "compost" is removed from the altars and mixed with the grain to be
sown the following month (i.e., late Nov. to early Dec.). In this rite we truly
see the role of the cycle of life and death in the fertilization of the Earth.
The fast is ended and the rest of the day is spent in joyous celebration of the
gift of beautiful children, until the women break camp and return home.
[NFR 24; PFA 82-8; SFA 18-22]
Apaturia (Grk., between c. Oct 15 and c. Nov 15)
Ancient: three or more consecutive days in Puanepsion.
Each Phratria (Clan) determines when its Apaturia (perhaps "Feast of the Common
Fatherhood") will be held in the month of Puanepsion (mid-Oct. to mid-Nov.).
1st Day: Dorpia (Supper Eve)
This is a day of reunion and feast for the Phratria's members.
2nd Day: Anarrhusis (Sacrificing)
Sacrifices are made to Zeus Phratrios and Athena Phratria, who oversee the
Phratriai. Sometimes Dionysos is also included, which is explained by the myth
of the fight between Melanthus, the Dark King, and Xanthus, the Fair King.
Dionysos, by appearing behind Melanthus in a black goat's skin (Melainaigis),
distracted him, and allowed Xanthus to cut him down. Hephaistos may also be
honored.
3rd Day: Koureotis (Youths)
On this day there is much celebration as new members are inducted into the
Phratria; for many this will be done in the first Apaturia after they are born,
though full induction takes place at puberty (when they might offer their cut
hair to the Gods). A spouse can also be inducted after marrying a Phratria
member. Thus membership is by birth, adulthood or marriage. In each case the
parent or other sponsor is supposed to finance the inductee's sacrifice.
4th Day: Epibda (Day Following)
Not a formal part of the festival, the "morning after" for recovering from the
preceding revelries. (There is much drinking at the Apaturia.) [PFA 88-92]
Lesser Festivals
Ludi Capitolini: Capitoline Games (Rom., Oct. 15)
Ancient: Id. Oct.
The Ludi Capitolini are held in honor of Jupiter, either as Optimus Maximus
(Best and Greatest) or Feretrius. The latter name may refer to Him as Striker
(from ferire, to strike), since the Roman temple of Jupiter Feretrius contained
no statue, but only a sceptre and a silex flint, which had come from a meteor;
it symbolizes His role as "Striker of Agreements." As part of the festivities
an old man, wearing a child's bulla (amulet), is led through the streets with
cries of Sardi venales! (Sardinians for sale!). The reason for this custom was
forgotten by Plutarch's time, but perhaps we may interpret the "Sardinian"
(identified with the Etruscans by Plutarch) as a scapegoat. [SFR 194-5]
Proerosia (Grk., c. Oct 20)
Ancient: 5 Puanepsion.
This is a festival for Demeter's blessings in preparation for the ploughing and
sowing at the beginning of the agricultural season (proerosia = things before
the time of tillage); in ancient times it was held at Eleusis. It immediately
precedes the Puanepsia (see above), held in honor of Pythian Apollo, because His
oracle told the Athenians to initiate the Proerosia in order to bring a
worldwide famine to an end. Upon command of the Hierophantes, the Sacred Herald
proclaims the Proerosia, recounts the myth of its founding, and calls for the
first-fruits offering (mostly cereals, especially barley and wheat). [PFA 73-5]
Opening the World of Ceres (Rom., Nov. 8)
Ancient: VI Id. Nov.
See Aug. 24.
Festival for Feronia (Rom., Nov. 13)
Ancient: Id. Nov.
Feronia (who perhaps came from Etruria) was especially kind to slaves and freed
people; She brings the Pilleus (Cap of Freedom) to all those in bondage or freed
from it, so She is called Libertas. Her temple was inscribed:
Bene meriti servi sedeant, surgant liberi.
(Let the deserving sit down as slaves and arise as free people.)
She is given money. [SFR 197-8]
Khalkeia (c. Nov. 15)
Ancient: 30 Puanopsion (new moon).
On this day the Ergastinai (Workers), comprising the priestess and the
Arrhephoroi (see Arrhephoia, mid-June), place wool on the loom for the woof of
Athena's new peplos (robe), which will be woven for nine months and will be
presented to Her in the Panathenaia (c. Aug. 14). The decoration, like that of
a tapestry, represents in bright colors, such as yellow and blue, the
Gigantomachy, and especially Athena's defeat of Enkeladus. [PFA 38-9]
Maimakteria (Grk. between Nov. 15 and Dec. 15)
Ancient: sometime in Maimakterion.
The winter comes with the beginning of the month Maimakterion (c. Nov. 15), so
prayers are addressed to Zeus Maimaktes (Blustering) that He may be kind to
people, crops and houses. [PFA 95]
Pompaia (Grk. between Nov. 15 and Dec. 15)
Ancient: sometime in Maimakterion.
In a procession (pompaia) through the city, priests carry the Dion Kodion
(Sacred Fleece), the skin of a sheep sacrificed to Zeus Meilikhios (Open to
Propitiation, Kindly), a chthonic aspect of Zeus in which He appears as a snake
and is especially protective of children. In the Pompaia a priest also carries
the Caduceus, the magic wand of Hermes with its entwined snakes. By this rite
storms and other evil are driven out of the community, and the newly sown grain
is protected. A polluted individual may likewise purify himself by standing
with his left foot on the Fleece, which absorbs the pollution. Or one may sit
barefoot on the fleece, with covered head, and be purified by a priest applying
the Liknon (Winnowing Fan). The Pompaia corresponds to the springtime Diasia
for Zeus Meilikhios (c. Mar. 10), such spring-fall pairing being common for
Greek agricultural festivals. [PFA 95-6, pl. 26; SFA 14]
Festival for Bona Dea (Rom., c. Dec. 3)
Ancient: c. III Non. Dec.
Only women are allowed to attend this festival, which is held on a variable day
near Dec. 3. Under the supervision of the Vestal Virgins these secret rites
seek fertility from the Good Goddess, whose true name may not be spoken. This
much may be said: there are games, music, dance and "objects revealed" (as in
the Mysteries). In a room gayly decorated with vine leaves, and perhaps myrtle,
the Goddess is offered wine under the name of milk (and in ancient times She was
offered a pig). [SFR 199-200]
Festival for Faunus (Rom., Dec. 5)
Ancient: Non. Dec.
This is the joyous rural festival, described in Horace's Odes (3.18), which
calls on Faunus (the "Kindly One," from favere = to help, support) to visit the
fields and bless them. Incense is burned on an altar of earth, which is used
year after year; wine is offered, and in ancient times a kid was sacrificed.
[SFR 201]
Festivals for Tiberinus and Gaia (Rom., Dec. 8)
Ancient: VI Id. Dec.
Festivals for Tiberinus Pater, Father Tiber, and Gaia. In times of draught,
Tiberinus is prayed to as follows:
Adesto Tiberine cum tuis undis.
Mayest Thou be present, O Tiber, with thy waves.
One may follow Aeneas (Aen. 8.71) and with your hands scoop water from the river
and lift it toward the rising sun while saying the prayer.
Gaia is the Greek word for Earth, not the Latin, and the Goddess honored in this
festival is perhaps a Magpie Deity (Scullard claims gaius = magpie) connected
with the Tiber. Gaia also means Bride (and Gaius Bridegroom). [SFR 202]
finis