[This site is being converted to html. Please see:
 <http://omphalos.org/BA/SF>.]


             Media Aestas (Midsummer, Lammas, c. Aug. 1)
             Gk. To Mesoun Theros or To Statheron Theros.
                               (c) 1995

The heat of the summer is past its peak and the harvest is
nearing completion.  This is the month of Hekatombaion (nominally
mid-July to mid-August), which began the Athenian year. [SFA 5; SFR 169]

Panathenaia (Grk., c. Aug. 14) Ancient: 28 Hekatombaion (dark of the moon).

The Panathenaia is, in effect, the celebration of Athena's
birthday, for according to tradition 28 Hekatombion was the day She
burst from Zeus's head (depicted on the east pediment of the
Parthenon).  Though it is Her day, all the Olympians attend the
festivities (as we see in the east frieze), for They were also all
present at Her birth.  This is a sacred feast at which gods and
mortals celebrate Athena's birthday together.

The day before the Panathenaic procession is a festival called
Pannukhis (All-night Vigil - a common feature of Greek festivals,
since they begin at sunset, like Roman festivals).  At sunrise the
sacred fire is fetched from the altar of Eros in the Academy, where
a sacrifice was made to Eros and Athena.  (An altar to Prometheus,
who brought fire to mortals, was also in the Academy.)  A torch race
brings the fire to the altar of Athena.

Every fourth year the Greater Panathenaia is held, for which a
new peplos (robe) is woven for the Goddess (Her birthday present).
Its middle stripe of panels display the Gigantomachy, the battle of
the Giants and the Olympians (depicted in the east metopes of the
Parthenon), which symbolizes the triumph of civilization over
savagery.  The procession brings the peplos through the city, hung
like a sail on the mast of a wheeled ship, which is steered by
priests and priestesses adorned with colorful garlands; mounted
Epheboi (young men) may accompany the procession.  The ship is left
at the entrance of the sacred precincts and the peplos is carried
the rest of the way by itself or on the mast alone.

At the head of the Panathenaic procession are the Kanephoroi, the
gold-bedecked girls who carry the Kana, the holy offering baskets,
which they give to the marshals at the altar.  The Kana contain the
barley that is thrown over the sacrifice and covers the sacrificial
implements in the Kana.  (See "Neoclassical Sacrifice" in The Lyre
#3 for more detail.)  Next come the Ergastinai (Workers), who wove
the new peplos, and other girls bring bowls, jugs, incense burners
and additional ritual implements.

In ancient times the procession split into two lines.  The north
line brought a cow for Athena Polias, the Bronze Age city guardian,
and a ewe for Pandrosos (one of the daughters of Kekrops).  They
were sacrificed at the altar in the "Old Temple," which the
Goddesses shared, and the roasted meat was eaten by the priests and
officials.  This indoor rite is older than the outdoor sacrifice,
which was the destination of the south line, which brought cattle to
Athena Parthenos, the patron of democracy, at the "Big Altar"
outside the Parthenon, where the roasted meat was given to the
public.

In the more sacred northern procession the victor(s) of the torch
race (one victor in the Lesser Panathenaia, all four in the Greater)
may bring water to the sacrifice in the hudria (water jugs) they won
in the races; they serve as Hudriaphoroi (Water Bearers).  They are
followed by musicians, such as lyre players (Kitharodoi) and
flutists (Auletes), since music usually accompanies sacrifices.  The
musicians are elegantly dressed, for example, in a sleeved chiton
(tunic), a peplos (robe) and a himation (mantle), as we see on the
north frieze of the Parthenon (slabs VII and VIII).

In both lines there are Skaphephoroi (Tray Bearers), purple-
gowned young men who carry bronze or silver trays of cakes and
honeycombs on their shoulders.  (They followed the torch victors in
the northern procession and the cattle in the southern procession.)
After the Tray Bearers in the procession come the Thallophoroi
(Sprig Bearers), good-looking Elders who carry sprigs of the sacred
olive trees, and the other celebrants.  Non-Hellenes carry oak
branches.  The number Four organizes the procession:  four
Hudriaphoroi, four Kitharodoi, four Auletes, four ewes and four
cows.

The peplos is dismounted from the mast, if necessary, and folded
by a young boy or girl and a priest (the Archon Basileus), who will
give it to the priestess of Athena Polias.  The girl may be one of
the Arrhephoroi (see the Arrephoria of mid-June), who are the ritual
daughters of the Archon; the boy, who is his ritual son, may be the
lad charged with feeding the Holy Snake.  They correspond to the
three daughters and the son of Kekrops, the serpent-man who was the
first king of Athens and a great benefactor of the people.

Children assist in many other ways; some carry accerai (Lat.,
incense boxes) to fill the thumiateria (incense burners).  They also
carry small, sacred tables and chairs, which are set up to entertain
the chthonic goddesses allied with Athena:  Pandrosos (All Bedewed)
and Ge Kourotrophos (Nursing Mother Earth, a patron of nurses).  Ge
Kourotrophos has the bigger chair, since She is more important than
Pandrosos, for Ge receives the prothuma (first offering) at all
Athenian sacrifices, perhaps barley from the Kanoun (holy basket) or
the honey cakes born by the Tray Carriers (both typical offerings to
chthonic deities).  The city is especially thankful to Her for
beautiful children and young women, who walk together in the
procession.  The thirtieth Homeric Hymn thanks Mother Earth for
"well-ordered states with women fair," where

  their sons exult with youthful merriment;
  their daughters play in dances flower-strewn
  with happy heart, and skip through fields abloom.
  Such givest Thou, Holy Rich Divinity.

Notice that, like the sacrificial victims, which must be blemish-
free, good-looking and distinguished people (hoi kaloi k'agathoi)
are prominent in the procession - the Goddess is honored with the
best the city has to offer.

The new peplos is placed on Athena's knees as a gift, and is
later stored in the treasury; She is not rerobed at this time, which
was done in the Plunteria (mid-June).  Sacrifices are also made for
Athena Hugieia (Goddess of Health) and Nike (Victory).

In the Greater Pananthenaia, the three or four days following the
procession are occupied by Agones (contests) of sport (races, boxing
and wrestling) and art (music, poetry).  Traditionally the prize for
athletes is a "Panathenaic amphora" containing olive oil from the
Goddess's sacred grove, and the prize for artists is a gilded crown
of wild olives and sometimes money.  There may be contests for
children, for which they are awarded plain crowns of olive.

Ten officials called Hieropoioi (Managers of the Rites) organized
the Lesser Panathenaia; the ten Agonothetai (Contest Directors)
managed the Greater. [BGR 232-3; PFA 34-39, 42-9; SFA Ch. 4]

Aphrodisia (Grk., c. July 21)  Ancient:  4 Hekatombaion.

This is the bathing festival of Aphrodite Pandemos (Aphrodite of
All Peoples) and Peitho (Persuasion), Her helper, who have been
considered powerful goddesses since the archaic period; like Ishtar
They are goddesses of war and statecraft as well as love.

First the temple is purified (in ancient times with the blood of
a dove, Aphrodite's bird) and the altar is annointed.  Nowadays we
might dedicate an unblemished rose to Her and annoint the altar with
pure rose oil.  (Apples, apple blossoms and myrtle sprays are also
appropriate.)  Finally the sacred images are carried in a procession
to a place where they are washed (see the Plunteria, mid-June, for a
discussion of washing festivals).  (Note that the fourth day of
every month is sacred to Aphrodite.) [SFA 48-50]

Kronia (Grk., c. July 30)  Ancient:  12 Hekatombaion.

The Kronia is a festival in honor of Kronos as a god of the grain
harvest, who is depicted with a reaping hook; on this day a harvest
supper celebrates the final end of the harvest.  More broadly it is
(like the Saturnalia) a celebration of the Golden Age ruled by
Kronos and Rhea, when there was no labor or oppression.  Since this
was before Zeus brought order to the world, the Kronia is a chaotic
festival.  In ancient times, slaves were allowed to run riot in the
streets, and were invited to sumptuous banquets by their masters.
During the Kronia we are allowed a temporary return to the Golden
Age, to equality, luxury, ease and unconstrained freedom.
[BGR 231-2; PFA 29-30]

Festival for Diana (Rom., Aug. 13) Ancient: Id. Sext. (full moon)

The Ides of August are sacred to many gods, but especially Diana.
In addition to being a protector of women and a patron of hunters,
since ancient times She has been a protector of slaves.  (Her temple
on the Aventine was an asylum for runaway slaves, and slaves were
allowed to attend Her rites.)  Thus this day was a holiday for all
slaves, perhaps as a reward for the toil of the harvest.  Nowadays
we take it as a celebration of tasks completed, during which people
of all occupations feast together.  Women make a habit of washing
their hair on this day.

The Ides of August are sacred to Jupiter (as are the Ides of
every month).  Also honored on the Ides of August are Vertumnus (an
Etruscan patron of trade), Hercules Victor, the Gemini (Castor and
Pollux), Hecate, Flora and the Camenae (deities of springs,
eventually identified with the Muses). [SFR 173-4]


Lesser Festivals

Neptunalia (Rom., Jul. 23)  Ancient:  X Kal. Sext.

A festival in honor of Neptune, originally as protector of the
water supply, later as patron of seafarers.  The security of water
supply is especially critical during this dry time of the year.
Thus, two days later the Furrinalia is celebrated for Furrina, a
minor goddess of wells and springs. [SFR 168-9]

Consualia (Rom., Aug. 21)  Ancient:  XII Kal. Sept.

Consus is a god of the harvested grain and its storage (cf.
condo, to store, preserve, etc.); on this day the harvest-home is
celebrated by a sacrifice at His underground altar:  when the earth
is removed from the altar He is given burnt first-fruit offerings.
Working horses and asses are hung with garlands, given a day of
rest, and honored by horse races etc.  Consus is associated with Ops
(Goddess of Plenty), who has a festival four days later (as She also
does after Consus' autumn sowing festival on Dec. 15).
[OLD s.vv. condo, consus; SFR 177-8, 180]

Vulcanalia (Rom., Aug. 23)  Ancient:  X Kal. Sept.

Vulcan is the god of fire, an ambivalent force of destruction and
preservation.  His temple is outside the city, because He is too
dangerous to be allowed within the walls (especially at this time of
year), and His altar is cut into the Lapis Niger (Black Rock).  As
lord of beneficial fire, He is called Mulciber ("who charms fire")
and Quietus (Peaceful), and in the latter role He is associated with
Stata Mater (the Mother Goddess who stays advancing fires).  In
ancient times lay people offered live fish (which normally are safe
from Vulcan) and other animals to Vulcan as a substitute for human
lives.  Now we might offer Him small parts or symbols of ourselves
(hair, nail parings, poppets), our homes (bits of wood), our
possessions (clothing, paper), etc.

Other gods associated with Vulcanus are also honored on this day,
including Maia (His wife), Ops (whose is worshipped again in two
days), and the Nymphs. [SFR 178-80]

Opening the World of Ceres (Rom., Aug. 24)  Ancient:  IX Kal. Sept.

On this day the Mundus Cereris (World of Ceres), a two-
compartment vaulted ritual pit, is opened, which occurs on only two
other days (Oct. 5, Nov. 8).  Since its lid, the Lapis Manalis
(Stone of the Manes), is considered an Ostium Orci (Gate of Hades),
the Manes (ancestral spirits) are freed to roam the streets;
therefore no marriages, battles, business or enterprises of any kind
is conducted.  First-fruit offerings to the Manes may be placed in
the pit. [OCD s.v. Mundus; OLD s.v. manalis; SFR 179-81]

Opiconsivia (Rom., Aug. 25)  Ancient:  VIII Kal. Sept.

The Opiconsivia is a festival for Ops Consiva (Plentiful Sowing),
who is identified with "Terra (Earth) who supplies all resources
(omnes opes)."  It follows by four days a festival for Consus (as
does Ops' festival on Dec. 19).  The sacrifice is conducted by the
Rex Sacrorum (King of Holy Things), who wears the suffibulum (white
veil), and by the Vestal Virgins, who are his symbolic daughters.
They are the only ones allowed to enter the sacrarium (shrine) of
Ops, whither they bring offerings of the fruits of the earth on a
praefericulum ("that which is born in front"), a kind of broad
bronze basin without handles.  [OLD s.vv. consero, consiua,
Opeconsiua, praefericulum; SFR 180-1]

                                finis